Truth Magazine

By Clinton D. Hamilton

This column will address two questions that were submitted together by one querist. One concerns the origin of sin and the other deals with the consequence of sin. Both have biblical answers.

Question one: Is every sin the result of temptation, i.e. James 1:14-15?

Response: Temptation is an issue with which many are uncomfortable. Some may argue that since God made all things, one can attribute temptation to sin to him. James in this first chapter has been dealing with tests or trials through which men may go. In verse three, he speaks of the proving of faith. This proof of faith is considered in the abstract, not concrete (Alford). The concrete would have reference to the medium of the proving, which would be the temptation itself. The proof of faith or the proving it, James says works endurance. One is not to be weary with this endurance but should let it have its perfect work (1:4).

Perfect is from teleios, which means to reach its end or to be complete. Endurance or patience can reach its end of bringing into approvedness in relation to God (Rom. 5:4). By letting endurance or patience come to the end that God has intended, one can be complete and whole as a man ought to be in the sight of God. In this context, perfect does not mean sinlessness. Rather, the idea is being complete or whole as a man ought to be in relation to meeting successfully his trials to the point of reaching endurance under pressure of tests or trials. Having done this, one is then approved of God.

That person who successfully endures trials is blessed.’ If this endurance is characteristic of his life, then he will have become approved by God and will receive the crown of life which the Lord has promised to them that love him (Jas. 1:12). This prospect as the outgrowth of successfully meeting trials or tests is most encouraging to one; consequently, the one under trials can approach his life under pressure of the proving of faith with optimistic hope. No doubt, this was the purpose of the penning of these words to the twelve tribes which were scattered abroad (Jas. 1:1).

What is the source of the temptations by ti- successful meeting of which one is proved? One is testeu Jr tried in the plan of God. But this does not mean that God is the agent that sent the desire to violate his law. One cannot say that when he is tempted that he is tempted of God because God cannot be tempted of evil (kakos, base or bad in character). God’s character is good and righteous, pure. Consequently, he is completely unversed in evil. Being thus, he certainly is not going to cause evil to arise in one’s heart (Jas. 1:13).

Deity has no part in evil whatever. Jesus, the Christ, who is God, has no darkness in him. Darkness, sin, is no part of deity for deity is light (I In. 1:5). Christ was manifested to take away sins and in him is no sin (1 Jn. 3:5). One cannot, therefore, say that the desire to do sin originates or comes from God. Man cannot transfer the responsibility for his sin to God. Human accountability demands that one be responsible for the coming of sin into his life, not God.

When sin comes into one’s life, whence is it? James proceeds to answer the question with clarity and directness. He says that one is tempted when he is drawn away of his own lust and enticed. This affirmation in relation to the statement that God is not tempted of evil and does not tempt any one has led some to state that scripture contradicts itself. This view appears to come of a misunderstanding of what is said in relation to its context.

Lust, from epithumia, means in this context a desire for what is prohibited. The word must depend on its context of use for its precise meaning. It basically means a desire, inclination, wish, or lust. The nature of this desire or lust must be ascertained from the particular context in which it is used. In some instances of its use, epithumia has the meaning of a good desire. Paul had a strong desire to see the face of the Thessalonians (1 Thess. 2:17). Jesus said that with desire he wanted to eat the passover with them (Lk. 22:15). Paul had a desire to depart and be with the Lord (Phil. 1:23). In all three of these instances of the use of the word, the meaning is a good, not evil desire. When one has a desire to participate in that which violates the will of God, the desire is evil and if it is satisified, sin is the result.

The noun form of the term occurs 37 times and the verb form 16 times in the New Testament. With the exception of the instances of the use of the term examined in the preceding paragraph, the noun does not occur in a good sense. A Christian is not to let sin reign in his/her mortal body to obey the lust thereof (Rom. 6:12). Desires or lusts are not necessarily base or immoral. A desire to procreate is a God-given desire but it becomes sinful if one seeks to satisfy it in violation of the law of God. A desire for food is wholesome and essential for one’s physical wellbeing but a desire to eat food that leads to gluttony would be a sinful one. Every natural desire has a lawful means of satisfaction in God’s system.

There are lusts based in the flesh (Rom. 13:14; Gal. 5:16,24; Eph. 2:3; 2 Pet. 2:18; 1 Jn. 2:16). When one yields to a desire in a manner in which the satisfaction of it would lead to a violation of the law of God, sin is the result. There is a proverb that says, “You cannot keep the birds from flying over your hair but you can keep them from building nests in your hair.” Desires originating in the flesh, eyes, and mind can be sinful if one proceeds to do his own will and not the will of God.

H. Leo Boles once made the statement in one of his lessons on sin, which I heard, that as every spoke in a wheel points to the hub, so does every sin point to lust from which it originates. It is my conviction that the analogy is a good one. God, James affirms, is not the source of the temptation which results in one’s sin. One’s lust is that which draws him/her away and by which the enticement occurs (Jas. 1:14). Drawn away is translated from exelko which means to lure forth. One’s desire is that which allures him to violate the will of God. The allurement does not come from God. He does not commit evil himself and he does not allure men into sin. Entice is from deleazo which conveys the idea of being lured with bait. In effect the lust is the bait. God does not produce the bait which is the lust in order to cause one to sin.

When the lust has conceived, sin is the result and when sin is finished the result is death (Jas. 1:15). Conceived is from the term sullambano which means in its metaphorical sense in the passage under consideration a decision to act as based on lust’s enticement and is based on a woman’s conceiving in the physical realm. When the conception runs its course, sin is the result. Fullgrown in relation to sin in verse 15 is from the word apoteleo which means “to perfect, to bring quite to an end” (Thayer). In this context its metaphorical sense is that the sin has come to maturity. What started out as a desire to do wrong, which desire conceived and ran its course to maturity in a completed sinful act, is the idea conveyed by the sin’s coming to its full growth.

In further amplification of his affirmation that God is not the source of temptation to sin, James states that every good and every perfect gift is from above, coming down from the father of lights with whom there is no variableness, neither shadow that is cast by turning (Jas. 1:17). God is not fickle or changeable, therefore, he would not of his own will beget one by the word of truth and then seek to entice him back into sin from which he rescued the person (Jas. 1:18).

One commits sin when he is lured by his own lust as the bait to violate the will of God. The question can be simply answered by stating that every sin arises from lust. The above analysis, I believe, makes this abundantly clear.

Question two: Do all sins separate man from God?

Response: In the preceding discussion, James was quoted as stating that the result of a sin brought to maturity is death (Jas. 1:15). The meaning of death is separation. The term is translated from thanatos which by definition is separation from God in this context. One’s sins and iniquities “have separated between you and your God” (Isa. 59:1-2). Adam died when he violated God’s law (Gen. 2:17).

When a Christian sins, he has an advocate with the Father, Jesus Christ, the righteous (1 Jn. 2:1). He ever lives to make intercession for Christians (Heb. 7:25).

 Guardian of Truth XXXVII: No 22, p. 6
November 18, 1993

By Jeff Asher

We are living in a time when civil law and divine law are not in harmony. The ideal situation is that civil government be “the minister of God to thee for good” and “not a tenor to good works, but to evil” (Rom. 12:3,4). However, increasingly, government seeks to “change laws” (Dan. 7:25), God’s laws.

Fortunately, our government has not moved to the extremes of ancient Judea and Rome forbidding that men should preach Christ (Acts 4:18). But, it is nonetheless guilty in that it exercises authority to legalize and protect what God has forbidden and condemned. Ours is not the first nation to do this. Observe Isaiah’s statement concerning Judah:

Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter! Woe to those who are wise in their own eyes, and shrewd in their own sight! Woe to those who are heroes at drinking wine, and valiant men in mixing strong drink, who acquit the guilty for a bribe, and deprive the innocent of this right! (Isa. 5:20-23, RSV)

The experiences of Daniel, Mishael, Hananiah and Azariah in Babylon stand as proof that legalizing sin does not make it right. These four young men came to Babylon during the first installment of the captivity. In Babylon it was certainly legal to eat and drink what would have been regarded as unclean in Judah (Dan. 1:7,8). Yet, they purposed not to defile themselves. Later, Mishael, Hananiah and Azariah are compelled to worship the image of the king of Babylon which they refuse to do (Dan. 3:1-18). In this case it was not illegal to worship Jehovah, but it was also required that one worship the image. While Nebuchadnezzar was willing to allow the worship of many gods, Jehovah only allowed the worship of himself (Exod. 20:3-5). During the reign of the Persian kings Daniel is required to make his petitions to the king only, in other words, prayer to Jehovah is outlawed (Dan. 6:1-17). Here government went to the limit of perversity forbidding what God had commanded. Yet, Daniel remains true to his God in old age as he had in youth. These four men were not deceived by Satan’s attempt to weaken their convictions against sin by having civil government make it legal. Thus, they are remembered among the great heroes of faith (Deb. 11:33,34).

Our purpose in this study will be to consider some practices which our government has decided are legal, but which the Lord condemns. It is hoped that by such a study the faith of some will be renewed and others will be led to repent. Like the companions of Daniel, Mishael, Hananiah and Azariah, there are some among the church who have succumbed to Satan’s devices and turned asied to “legalized sin.” As we study together let us remember these great heroes of faith.

Legalized Intoxicants and Addictive Drugs

Since the end of Prohibition the sale and consumption of alcoholic beverages has been legal in the United States. Alcohol sales generate a substantial revenue for the federal and state treasuries ($8.01 billion for the U.S. Treasury in 1992). The enforcement of the regulations and collection of the taxes necessitates a sizeable bureaucracy in Washington. Similarly, our government subsidizes the production and sale of tobacco. This, too, generates revenue for the government ($5.05 billion). Following this precedent there are those who advocate the legalization of marijuana, heroine and cocaine. However, the legalization of these intoxicants and addictive drugs will not change the sinful nature of their use in any amount.

The New Testament specifically condemns the drinking of strong drink in any amount: “For we have spent enough for our past lifetime in doing the will of the Gentiles  when we walked in licentiousness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries” (1 Pet. 4:3, NKJV). The “drinking party” of the New King James Version is the “banqueting” of the King James 1611 Version. Notice that the text says drinking and not drunken. Of this word H.A.W. Meyer in The Critical and Exegetical Handbook to the New Testament says the term is “chiefly applied to social drinking at the banquet.” R.C. Trench in Synonyms of the New Testament says the drinking is “not of necessity excessive” (p. 225). The New English Bible translates the word as “trippling” which means “to drink alcoholic liquor continuously in small amounts.” Thus, the text condemns drinking strong drink.

While one may use intoxicants and drugs with impunity from civil authority, there yet remains the consequences of this sinful behavior. In wake of their use lie the dead bodies of innocent men and women (Mark 6:17-29), broken homes (Prov. 23:33), wasted money (Prov. 23:21), lost virtue (Gen. 9:21,22), weakened manhood (Dan. 1:5-16), corrupted manners (Dan. 5:1-4; Ps. 78:65), perversity (Gen. 19:32), ruined spirituality (Amos 2:12; Isa. 28:1-8) and others sins too numerous to mention.

Solomon knew the consequences of going after strong drink and the only remedy:

Who has woe? Who has sorrow? Who has contentions? Who has complaints? Who has wounds without cause? Who has redness of eyes? Those who linger long at the wine, those who go in search of mixed wine. Do not look on the wine when it is red, when it sparkles in the cup, when it swirls around smoothly; at the last it bites like a serpent, and stings like a viper (Prov. 23:29-32).

Never take the first drink.

Tobacco is no better. We now know that it is an addictive drug which robs a man of his self-control. It too consumes money, health, good manners and spirituality. While there is no specific prohibition against “smoking” in the Scriptures, how can the smoker justify his habit in light of these general principles? Paul wrote: “All things are lawful for me, but all things are not helpful; all things are lawful for me, but I will not be brought under the power of any” (1 Cor. 6:12). Peter commanded the Christian to “add to your faith virtue, to virtue knowledge, to knowledge self-control, to self-control perseverance, to perservance godliness, to godliness brotherly kindness, and to brotherly kindness love” (2 Pet. 2:5-7).

Legalized Gambling

May 29th marked the one year anniversary of the Texas Lottery. The State boasts that it has in that year given away 968 million dollars. Texas is a relative late-corner to legalized gambling. Most of the neighboring states have had parimutuel betting on sports events, casino gambling, bingo and lotteries for several years. Las Vegas, Nevada and Atlantic City, New Jersey have been gambling meccas in the United States for decades. Like alcohol and tobacco, gambling is a source of revenue for the state treasuries. On the average governments receive about six percent on parimutuel operations and 14 percent on lotteries. Thus, Texas made about $265 million from the lottery in its first year.

However, the Scriptures condemn every form of gambling. One text in the New Testament, Romans 13:9-10, strikes gambling out: “For the commandments, You shall not commit adultery, You shall not murder, You shall not steal, You shall not bear false witness, You shall not covet, and if there is any other commandment, are all summed up in this wrongheaded ought to be apparent to even casual Bible students. Saying, namely, you shall love your neighbor as yourself. Love does no harm to a neighbor; therefore love is the fulfillment of the law.”

Gambling is sinful because it is stealing. Granted all parties to a wager are willing, but this does not affect the fact that whoever wins obtains the proceeds by extortion. There are only three authorized means by which property can be exchanged. One may give or receive a gift (Acts 20:35). One may earn it as a wage (Eph. 4:28). Or, property may be obtained through a fair exchange or investment (Jas. 4:13-15).

Gambling is sinful because it is rooted in covetousness, that is, a greedy desire to have more. Those who gamble do not do so in order to provide for someone’s needs. If this were the motive, then following the example of the early saints is in order (Acts 2:44,45; 4:32,34-35). No, those who gamble do so in order to get rich. This is the base desire upon which the government preys when it promotes its lotteries. Paul knew that Christians would be tempted by such means and strongly warned us against the snares and temptations which covetousness brings (I Tim. 6:5-10).

Finally, gambling is sinful because it is contrary to the ethic of love. Jesus taught, “All things whatsoever ye would that men should do to you, do ye even so to them” (Matt. 7:12). The gambler does not put up his wager because he wants the other gambler to take his money, deprive his family and make him late on his bills. Let’s get serious. Is the gambler living by the principles of love, blessings, giving and praying for those who bet against him (Matt. 5:44)? Is the gambler when he wagers “envying not” and “seeking not his own” (1 Cor. 13:4-8)? Those who say they love their neighbor and then take his money on a bet do not know the meaning of the word.

Legalized Adultery and Fornication

In the last fifty years we have gone from a society in which it was nearly impossible to get a divorce, to a society in which divorce has been relegated to almost a do-it-yourself legal kit. Marriage is held in low esteem with many couples living together without its benefit. Legislators have advocated renewable licenses for married couples which expire every three years, more often than a driver’s license. The federal government actually penalizes through its tax policy married couples on social security. Even the courts of our land are ruling in favor of everything but biblical marriage. Recently the Hawaii Supreme Court ruled that the state must show a “compelling interest” for not allowing homosexuals the privileges of marriages.

The Bible is clear and easily understood on the question of who may marry. In the beginning God revealed that one man and one woman may marry for life, that is, “until death do us part” (Gen. 2:24). Jesus reiterated this teaching while upon the earth in Matthew 19:3-9. Jesus rejected divorce on all grounds but one, “except it be for fornication” (Matt. 19:9), and then only the one who puts away a fornicating spouse has the liberty to remarry. All who divorce and remarry for causes other than fornication commit adultery (Matt. 5:32). Therefore, the only way to avoid this sin is to “remain unmarried, or be reconciled” (1 Cor. 7:11).

To make matters worse some in the church are advocating that alien sinners who have divorced and remarried according to civil law, regardless of the grounds, should be accepted into the church upon their baptism. This cannot be; aliens are as much amenable to the law of God on marriage and divorce as are believers. Jesus said that “from the beginning it was not so” that a man could not put away his wife for every cause and remarry. Thus, God has never allowed men to divorce and remarry at will.

Consistent application of this principle would reak havoc on the morality of the people of God. Think about the consequences if the civil authority recognizes homosexual marriage, then those who are baptized must be accepted into the church. Consider if the gospel went to polygamous nations there would be men with a plurality of wives in the churches. That this teaching is sinfully

What Shall We Do?

When we see our nation obviously following the broad way that leads to destruction what should you and I do? Some have taken to the streets in protest, others have organized committees, preachers and elders are becoming more and more involved in politics in an effort to change the course. However, this is not the mission of the church.

Christians need to exhibit child-like trust in God’s providence over the nations (Dan. 4:25). It is his business to rule the kingdoms of men. It is our business to spread the gospel to the whole world (I Tim. 2:1-4) and save our-selves in the process. If the moral character of this nation is to be elevated, it will be accomplished through the transformation of the individual citizen into a child of God. Yet, if this nation falls because of its wickedness, no matter how terrible the destruction you will have saved your soul and the souls of those who hear you. Remember, brother, you are a citizen of heaven (Phil. 3:20).

Let us all strive toward that heavenly kingdom. Let us honor the king and pray for peace that the gospel may be preached. But above all, let us obey God rather than men (Matt. 7:12).

Guardian of Truth XXXVII, No. 22, p. 12-14
November 18, 1993

By Larry Ray Hafley

As Paul said in his day, “the mystery of lawlessness doth already work” (2 ‘Mess. 2:7), so it is in our day. There are misguided souls who, though they may have the best of intentions, would alter the nature, spirit, power and character of the gospel. Their ideas, if followed, will lead to wholesale changes in the church and doctrine of Christ. There will be a revision of teachings on everything from morals and modesty to music and marriage. Some who are involved do not see the far reaching tentacles of their present posture and position. They are blind and oblivious to the consequences of their convictions and criticisms. For them, we feel the deepest sympathy. Against them, we shall wage a relentless, withering warfare. All “the weapons of our warfare,” every gun in the arsenal of the gospel shall be trained on them (2 Cor. 10:3-5; 1 Tim. 6:12). Our purpose, like that of the Son of God himself, is to maim and to kill, to cast down and destroy, to help and heal (Rev. 2:23). “See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build and to plant” (Jer. 1:10). “Cry aloud, and spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins” (Isa. 58:1).

Let no one mistake or misunderstand our mission. “For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and sinner appear?” (I Pet. 4:17, 18) “Brethren, if any of you do err from the truth, and one convert him; let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins” (Jas. 5:19, 20).

The “Germ” Of Truth

There is often an element, a”germ” of truth, in what critics charge against the church.

See Chart.

Whats Wrong with the Church of Christ?

“Germ” of Truth in Complaints, but men pervert, distort truth because they love error and hate truth (John 3:19-21)

19. And this is the condemnation, that light if come into the world, and men loved darkness rather than light, because their deeds were evil.

20. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.

21. But he that doest truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.

Examples: Luke 23:2; Acts 6:11-14; 17:7

Was it true that Jesus was a king and that he had a kingdom (John. 18:36, 37)? Was it true that Jesus was a rival of Rome, a usurper of the Emperor? Jesus’ enemies said, “We found this fellow … saying that he himself is Christ a King” (Lk. 23:2). They twisted the truth. Correctly, they said that he was “Christ a King.” Corruptly, they inferred that he was royal, regal, rival of Rome (Acts 17:7).

Why did they do this? What was their purpose? Ultimately, there is no way to “white wash” it. Men resort to such maneuvers when they love darkness rather than light. At least, that was Christ’s conclusion (Jn. 3:19-21). Men pervert and distort truth because they love error and darkness, and hate truth and light!

In coming articles in this series, we shall note some per-versions and distortions that critics make. We shall deal with them in detail. Here, though, we simply want to get to the heart of their complaints and criticisms. They say things like, “There’s not enough love shown”; “Our preaching needs to stress the love and grace of God”; “We should receive homosexuals and let them know there is hope”; “We should not exclude a person as a prospect for gospel obedience just be-cause they have been `messed up’ in a bad divorce situation”; “Hurting people need the healing power of the cross, not a `bloody nose’ produced by an argumentative sermon on the necessity of baptism’ ; “People do not care how much we know until they know how much we care”; “We need to manifest a loving, positive spirit, not a combative, negative attitude if we are going to convert our friends.”

In essence, who can disagree with the “germ” of most of the statements above? Can we ever show too much real, true, godly love? Who would say that we could? Does our preaching need to stress the love and grace of God? Absolutely! Are homosexuals and divorced people to be refused “repentance unto life” (Acts 11:18)? Certainly not! Should we lovingly care for people and seek to soothe their sorrows with the balm and blessings of the Beloved? Of course! Will warmth, kindness and friendliness help us to reach more people? Yes, a thousand times, yes!

The Hidden Agenda, the Distortion

The “good words and fair speeches” above often are used to mask a hidden agenda. When they say they want more love shown, what do they mean? They want less preaching against immodest dress and social drinking, but they do not tell you that. No, they give you the “germ” of truth; they present that which you cannot deny, i.e., we need more love shown. What do they mean when some say that preaching needs to emphasize God’s grace? They mean they want less preaching against their lifestyle, their sins. They feel the pinch of preaching that condemns their manner of life, but they dare not admit that. Instead, they say we need to hear more about grace, and who can disagree with that?

When they say that homosexuals and unscripturally married people should be included, they do not tell you what they really mean. They have a relative or a friend who is caught up in a “bad marriage,” and they want brethren to accept him. When one opposes false doctrine of divorce and remarriage, they will not oppose the truth that is taught. They are too subtle and clever for that. No, they will accuse you of “attacking” others, and they will ask if you do not agree that we should try to include those who are “struggling with demons in their lives.” They love darkness rather than light. That is the “bottom line,” but they cannot tell you that.

When they profess that a “positive” attitude is needed, what are they really saying? Some mean by this that they are “uncomfortable” with sound doctrine. They are “embarrassed” by sermons that teach the truth on music in worship and water baptism. They are “questioning our traditions” and “rethinking” their views on some of the “pat answers” that “the Church of Christ s been known for through the years.” However, they likely will not admit that to you! No rather, they will ask you if you think that we should be gentle in our “approach to people who are hurting in this old, sinful world?” Well, of course you do!

Now, what? Next, you will be enlisted in their core, their coterie, their group. Unwittingly, you will help them to carry the ball of rebellion against the elders and/or the preacher. You will not want what they want, but you can serve their purposes as you join them in calling for a “kinder, gentler” gospel of love and acceptance. You do not mean for the truth to be “gutted” and watered down, but they do! You innocently want what every true disciple wants. You want to reach the most lost souls in the most effective way possible. The men who love darkness are using the “germ” of truth to infect you with their virus of error. The germ of truth is the worm of error.

So, they will use you. Your soundness in the faith makes you an ideal pawn. Everyone knows that you stand for the truth. You will be courted and wooed by their sincere spirits and winsome ways. They will give you every assurance of their love for truth. They will insist that they “stand where you stand,” and that they are “only interested in not driving people away with a needlessly negative, hateful attitude that some of our preachers sometimes manifest.”

My friend, when you hear such things, an alarm bell should go off in your heart! “Take heed what ye hear” (Mk. 4:24). “And what I say unto you I say unto all, Watch” (Mk. 13:37).

Guardian of Truth XXXVII: No 22, p. 9-11
November 18, 1993

By Ken Cooper

Bible class teachers perform a great and far reaching service. Their praises frequently are left unsung. They are engaged in noble and glorious work of teaching the Bible. I really appreciate those who serve as teachers in our Bible class pro-gram. Especially those who teach my children. I realize the great impact that you have on all our children’s lives. I want to thank you for all your efforts and continue to encourage you in this good work. When I send my child into your class, I expect certain things.

First, I expect you to maintain discipline and order in the class-room. I know how difficult that can be at times, but I also know that it is vital to the child’s attitude to-ward Bible class and Bible study. I expect you do whatever is necessary to see that my child conducts himself in a respectable, orderly way. If you cannot accomplish this on your own, or are having problems, please come to me and I will do everything I can to help.

Second, I expect you to be a good example of a Christian before my children both in the classroom and out of it. They are observant. They see how you live and they sense your attitude, not just in the classroom but everywhere and anywhere your paths cross through the week. I want them “While there are times when teachers may feel as though they are taken for granted, be assured your commitment and dedication to the Lord and your self-sacrificing does not go unnoticed.” to have the greatest respect for you and to desire to be a Bible teacher like you when they grow older.

Third, I expect you to teach them from the Word of God. I expect them to develop certain concepts and attitudes toward God and his word. I want them to develop a deep respect for the word of God. I want them to know that it is the truth, all the truth and nothing but the truth and that it is relevant to their lives.

Fourth, I expect you to teach them plainly and honestly about so-called difficult subjects. I want them to love the Lord and his church. I want them to learn what the Bible teaches about moral is-sues; that sin is sin and must be avoided. I want them to learn about God’s plan for the home including his teaching on divorce and remarriage. I want them to learn to love the Word of God and strive to obey it.

Again, I really do appreciate you and all your efforts to aid me as a father in teaching and disciplining my children. Many of us have never expressed gratitude to those who teach the Bible classes of which we or our children are a part. I know I have not expressed my appreciation to the teachers often enough. I also know that your motive for teaching is not for the compliments you receive, for they are few. While there are times when teachers may feel as though they are taken for granted, be assured your commitment and dedication to the Lord and your self-sacrificing spirit does not go unnoticed.

Guardian of Truth XXXVII: No 22, p. 1
November 18, 1993