THE PEOPLE WERE RESTRAINED FROM BRINGING Connie W. Adams, Orlando, Florida

The children of Israel had not been out of Egypt long when God instructed Moses to make the tabernacle. God gave Moses a pattern for it and arranged for human agency to be employed inbuilding and furnishing it. Every man who wasof "willing heart" was to bring an offering andsupply whatever portion of the labor he could.(Exodus 35:5). This was in addition to the titherequired of all. It was an opportunity for them toshow the depth of their gratitude for what God had done for them. In Exodus 36 the account is given of their liberality on this occasion. "And they brought yet unto him free offerings every morning." (Exod. 36:4). Then the wise men among them came toMoses with this report: "The people bring much more than enough for the service of the work, which the Lord commanded to make." (36:5). T he next verse says the people were told not to makeanything more for the tabernacle. "So the people were restrained from bringing." (36:6). The extentof their abundant labor and giving may be better understood against a background of events fresh on their minds. Not long before, their ears had heard the bitter commands of abuse from harsh task masters and their backs had bled from the lash. They were enslaved in a tyranny from which there seemed to be no escape. Then Moses came. They saw the power of God wrought through him.Still remembered was the passover night and theirdeliverance from the death plague while all Egypt wept over the loss of the firstborn. Despair turned to hope at the Red Sea when by miracle the waters parted, and gave rise to joyful song on the other side. Yet remembered was the smoking, quaking mountwith the barriers beyond which neither man nor beast should go. The tables of stone written by God with the laws and ordinances to govern them were much on their minds. No they had an opportunity to show their gr atitude f or what they had r eceived. This they did, not because they were made to doit, but out of willing hearts in deep gratitude.

Though this tabernacle, made with hands, wasthe place wher e God put his name and said hewould dwell, the Hebrew writer informs us that it as a type or shadow of the "true tabernacle whichthe Lord pitched and not man." (Heb. 8:1-5). The liberality of Israel in building the first tabernacle finds its counterpart in the work of building up thechurch, the place where God's spirit dwells and inwhich salvation is offered to men. The importance of that work should never be forgotten by God's people now.

1. God Planned It. As God planned the deliver ance of Israel, so it was his eternal purpose to re deem men through Christ and establish the church. (Eph. 3:10-11).
2. God Gave a Pattern For It. In both tabernacles God used human agency, but he did not turn themloose to make either of them according to humanfancy. He gave a pattern that their efforts might be lawful. Christ is the chief corner stone. The apostles and prophets laid the foundation as they preached Christ. (Eph. 2:19-22; I Cor. 3:10-11). The structure is according to divine instruction. All the vessels of ministry were sanctified withthe blood of Christ. It must serve a divine purpose or mission. The building is in a state of continualgrowth as each delivered soul becomes a livingstone built up into an holy temple in the Lord. Each stone has a place to fill, each member a work to do.
3. The Work Depends Upon Our Liberality. If the circumstances of delivered Israel explained their liberality and sacrifice, then surely the circum stances of those in Christ should urge even greater response on our part. The state of our bondage was far worse than that of Israel. The deliverer was greater than Moses. That we could escape the just condemnation of sin is much more amazing thanbeing brought through divided waters. Thus the nature of deliverance incites gratitude. We have abetter sacrifice than the lamb slain the evening of the passover. The covenant sealed with that bloodis better, being established upon promises. From these considerations, we have every reason to re spond even more liberally to the building up of God's spiritual house, the church, than Israel ever had for bringing so much that they had to be re strained.

We have not been required to tithe, but all of us are required to "lay by in store upon the first day of the week, as God has prospered" us. (I Cor. 16:2). Each one is to do this of that which he has (2 Cor. 8:11), of a ready mind (v. 12), bountifully (2 Cor. 9:6), and cheerfully (v. 7). All this is to be done according to the purpose of one's heart. The response of grateful hearts for divine favors is good for the cheerful giver. Thus it is more blessed to give than to receive. (Acts 20:35). Doyou know many people of God now who would need to be restrained from bringing? If so, why docongregations have trouble meeting a reasonable program of work? Why must many things goundone that ought to be done? Is it that we are all poverty stricken? Think again of Israel in the wilderness. All they had was what they hadgathered in haste as they left Egypt. It had to last them until they were established in Canaan. T hey had no weekly or monthly salary guarantee. They were certainly not very securely settled. Even thetabernacle was

portable. But now people who live in three bedroom houses with 2 baths, with carpets on the floors, food freezers, television and stereo sets, with regular salaries with the prospect of retirement pension plans and Social Security, people who cantake vacations of hundreds or even thousands of miles each year, will drop in a dollar to two and murmer about the preacher meddling if hepreaches on giving. They will go out of town on Lord's days or on vacations and forget all abouttheir financial obligations to the work of the congregation of which they are a part. Yet many of these plead poverty and complain about howdifficult it is to make ends meet. All of this reminds me of Haggai 1:3-11. The prophet asked the people "Is it time for you, O ye, to dwell in your ceiled houses, and this house lie waste ?" He appealed tothem to consider their ways. The futility of their efforts to prosper without considering their duty toGod was then set forth. "Ye have sown much, andbring in little; ye eat, but ye have not enough; yedrink, but ye are not filled with drink; ye clotheyou, but there is none warm; and he that earneth wages ear neth wages to put into a bag with holes." God did not overlook their selfishness. "Ye looked for much, and lo, it came to little; and when yebrought it home, I did blow upon it. Why? saith the Lord of hosts. Because of mine house that is waste, and ye run every man unto his own house. Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit. And I called for a drought upon the land, and upon themountains, and upon the corn, and upon men, and upon cattle; and upon all the labor of the hands." As God did not excuse their selfishness, ever y man running to his own house while the service of God languished, neither will he excuse selfishness nowthat causes the most prosperous people in the annals of history to leave undone the greatest work Godever entrusted to man. If we could stir Christians everywhere to the same spirit that marked Israel when the taber nacle was built and furnished, with their deliverance fresh in their memories, then nofinancial problem would be too great for thechur ch. T his was the spir it of the ear ly disciples as they even sold houses or lands to carry on the work. Brother, how far are you from that generous spirit which caused Israel to have to be

r estrained?

WORD PICTURES INTHE NEW TESTAMENT

A. T. Robertson

A six volume set of scholarly wor k made clear even to the reader who knows little or no Greek. It is a verse by ver se study of the New T estament with wor d pictur es that show all shades of meanings to the various words used.E ver y pr eacher and teacher should possess a set of these books. Sold only in sets. Price— $22.50

Order from:PHILLIPS PUBLICATIONS

P.O. Box 17244 Tampa 12 Fla.

PROBLEMS TO BE SOLVED

Many of those who are true to the Book regarding the institutional and social gospel questions have other problems which must be scripturally solved. The unscriptural support by the church of humanorganizations is not the only test of faithfulness to Christ and his word. All things must be made true to the pattern.

One problem is the personal conflict betweenbrethren over matters of choice that have no relation to author ized matter s. Such matter s as the color of the meeting house, how long a gospel meeting shall continue, and how much to paythe preacher have served to alienate brethren. These are matters of choice and do not involve unscriptural practices in themselves. It makes nodifference what color the meeting house is, the place to meet is authorized in the scriptures. If the Lord had authorized any certain color, then of course no other color could be used. A gospel meeting is authorized, but the number of days is not specified. This is a matter of choice. Paying the preacher is authorized (I Cor. 9:4-14; II Cor. 11:8), but theamount is not specified. It is entirely a matter ofchoice and does not involve unauthorized principles. Brethren can be faithful to Christ and surrender their preferences in all these questions. The difference between things in this category andhuman institutions supported by the church to doany work is that the latter is unauthorized — unscriptural, and the former is authorized. The church is the only organization authorized in theNew Testament to do the work of the church, but the color of the building in which the church meets

involves no principle of the New Testament. One can

be true to the word of Christ and allow any color.

It has nothing to do with either the organization or

function of the church.

Why should I insist that a certain thing be done

MY way, if it involves no scriptural principle, when

it causes broken friendship and loss of confidence?

Why must I insist that MY plan be adopted when

most brethren disagree in these matters of personal

choice? Of course, when some scriptural principle

is involved, there is no choice. We must obey God

rather than man.

Another problem is the disciplinar y action against brethren who depart from righteous livingand scriptural practices. In some sections where digressive innovations have caused division, thchurch is small and discipline is delayed because they do not want to lose members. The fact is that the ungodly ar e not consider ed to be in the bodby Christ. To retain them on the membership roll does not add strength to the church, and in everycase hinders the healthy growth of the church. In many cases those against whom action is taken will retaliate with charges and counter-charges. Jesus said, "Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand." (Matt. 12:25,26). Why will brethren willingly continue itheir sins and refuse to repent and seek reconciliation? Why will one strive to justify his sin by charging others with equally serious sins? The only course to take in forgiveness is to repent and turn from the sin. It is a matter of faith that the ungodly be withdrawn from (Rom. 16:17; IThess. 3:6,14), and the attempt to justify sin bycharging others with sin will not provideforgivene . This problem must be resolved in ascriptural manner.

Another problem of a very serious nature is the general indifference of brethren. Those who will fight against all forms of innovations in the church have become so indifferent to their responsibilities that the church is suffering. Gospel meetings do not generate interest with many. Attendance is lower than it should be. The desire to become teachers and to assist in reclaiming the unfaithful is very weak with most members of the church. Among the liberal element the summer camps, parties, shows, "fellowship" functions, and such like keep the attendance high, but we cannot use these unscr iptural practices in building up thkingdom. T he only for ce is the pur e gospel oChr ist. T his problem must be solved, and plainforceful teaching is the only answer. One can gto hell as easily by leaving his first love as he can by departing from scriptural practices in doing thework of the church. One is not faithful to Christ who will not seek first the kingdom and will nomanifest his love for Chr ist and his word.

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miya-City, Japan"The last i ue of the paper was excellent. Appreciate your front page article, especially

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Jasper, Ala.

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Church, Va. (We will deal with this question soon

— Editor).

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City, Fla. (I have no idea how many have been ba

tized via Herald of Truth or the Mi ionary Society.

However, All who have been baptized into the

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and assist in the promotion of these human sy

tems, turn right back to sin and are no better off

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Every where in the religious world men are retreating from the doctrine of the super-natural. This denial of the miracles of the Bible constitutes what is perhaps the greatest threat to the word of God in our time. It strikes at the very heart of all that God has said and done for the human race. I am alarmed when brethren who have been in the faith a number of years, calmly sit in a Bible class and give a human explanation of a miracle. It is even more alarming to know that the great majority of our young men who will fill the pulpits of tomorrow, are in their studies exposed to thikind of thinking. Regardless of what it is called,modernism has a way of taking even the stronginto error a step at a time. It is so easy to becarried away with a modernist explanation of hothe Red Sea parted to let the Israel of God acro , or to explain the properties of clay in the healing ofthe eyes of the young man born blind that we seem to forget that this was God in direct action. It needs no explanation from us or anyother set of men on earth. It needs to be believed as the result of the evidence that proves it true.

If we would just stop and think, everything whold dear in the word of God started with the super-natural. In the very first verse of the Biblewe find that the E ARTH was made by God by miracle. In Genesis 1:26 MAN was created by agreat and wonderful miracle. The LORD came to earth born of a virgin (Matt. 1:22, 23) in one othe greatest miracles and made known His Divinityby the miracle of the RESURRECTION. The CHURCH began on Pentecost in Acts the second chapter with the outpouring of the Holy Spirit and a great miracle. The SECOND COMING of Christ will be mir aculous when he comes from heaven with a shout. (1 Thes. 4:16). Brethren, let thmodern theologian follow any course that seems good to him; the saints must never be deceived. Let us weigh the evidence that tells of the supernatural in the word of God and speak out against any attempt to explain the direct action of Almighty God in the light of human learning andexperience. We need to remember that our Father in Heaven does not depend upon our ability to makehis word acceptable unto men. We need to be kindand patient with our brethren who are unaware of their lack of faith and bold and aggressive withthose who have set themselves up as critics of God.

HEROES OF FAITH

T oo many times br ethren are a little like theRoman Catholics in this regard: The catholics feel that all of the saints have been dead for years and we are the same way about the heroes of faith. We read of God's great in ages past that suffered for their convictions and were persecuted for their belief in things divine. In the recent division over the all-sufficiency of the church of the Lord we haveseen many heroes of faith. Men who lost their jobs,their friends, their own fathers and mothers. Menwho have suffered the rebuke and ridicule of those with whom they had worked in the years that are past. Men who did not know how they would feed their families and men who went back to the factory and the field rather than compromise the truth. No, brethren, all of the heroes of faith are not dead. Out of this great sacrifice on every hand wesee the cause of truth rise again. New churches are springing up all over the world. The result of these heroes' efforts may never fully come to the attention of the brother hood, but each in his own place andeach in his own way has paid the pr ice and shedthe tears that have put the "old ship of Zion" back in the blue waters of God's eternal truth. I Mar vel!

AUTONOMY OF CHURCHES — No. 3Oaks Gowen, Bradenton, Fla.

Through the years we have assumed the

principle of "congregational autonomy" to be

believed and accepted by all who held to the

restoration plea. This assumption prevails today,

and may be the reason why little or no teachin

has been done on the subject of "congr egational

autonomy."

"Autonomy" is defined as: "The power or right of self-government." When the word is used in connection with a congregation of God's people,it means that the congregation is free from anyrule and government of another congregation. We have shown that though there is no statement in the Bible which says in so many words that churches of Christ are autonomous, neverthele , the principles of the right and power of churches to be free from others and to govern themselves is plainly taught inGod's word. We have set forth three principles uponwhich the doctrine of autonomy of churches rests,namely: (1) Nature of Organization. It is local, congregational. (2) The Equality of Churches.

(3) Pattern of Cooperation. To deny either of these principles is to deny the doctrine of"congregational autonomy." The first departures from the New Testament were made in the corruption of the organization ofthe church. Bishops were distinguished from presbyters, and were given a higher rank. The following is taken from "Ecclesiastical History"—Vol. 1, by Mosheim, pp 30, 31: "T he power and jurisdiction of the bishops were not long confined to these narrow limits, but soon extended themselves, and that by the following means. The bishops, who lived in the cities, had, either by their own ministry, or that of their presbyters, erected new churches in the neighbouring towns and villages. These churches, continuing under the inspection and ministry of the bishops, by whose labours and counsels they had been engaged tembrace the gospel, grew imperceptibly into ecclesiastical provinces, which the Greeks afterwards called dioceses. But as the bishop of the city could not extend his labours and inspection toall these churches in the country and in thevillages, so he appointed certain suffragans or deputies to govern and to instruct these new societies; and they were distinguished by the title of chorepiscopi, i.e. country bishops. This order held the middle rank between bishops and presbyters, beinginferior to the former, and superior to the latter." Please note that Mosheim says the churches established by these over-grown bishops, in a short time, "grew imperceptibly into ecclesiastical provinces." He continues: "The churches, in those early times, were entirely independent; none of them subject to any foreign jurisdiction, but each onegoverned by its own laws. For, though the churches founded by the apostles had this particular deference shown them, that they were consulted indifficult and doubtful cases; yet they had nojuridical authority, no sort of supremacy over the others, nor the least right to enact laws for them. Nothing, on the contrary, is more evident than theperfect equality that reigned among the primitive churches; nor does there even appear in this first century, the smallest trace of that association ofprovincial chur ches, from which councils and metropolitans derive their origin. It was only in thesecond century that the custom of holding councils commenced in Greece, from whence it soon spread through the other provinces."

Many additions to God's order of things in thechurches have been made by making a distinction where there is no difference. Bishops, elders, pastors, overseers, shepherds and presbyters are all the same group of men in the New T estament, not six different groups of offices. We can see from the above account given by Mosheim that "congregational autonomy" was soon lost whenthe natur e of organization and the equality ofchurches were disregarded.

KOINONIA, "FELLOWSHIP," AND COMMUNISM

No. 3

ITS LACK OF SOCIALISM

T he community of goods in the ear ly chur ch was no socialistic experiment in economics. It has already been shown, of course, that the aim of thecommunity was supplying the needs of poorChristians ; not the establishing of socialism or apeculiar economic system wherein would be equality.

If the community of goods had been a socialistic experiment it would have required a statutory abolition of private property and a corporate administration of the whole wealth of the community, to say nothing of its need of theconsigning of the individual earnings to a common purse. Such an elaborate system is so completelyforeign to the situation in the ear ly chur ch that it is utterly ludicrous even to think of comparing the two.

ITS LACK OF UNIVERSITALITY

At first glance this thought may seem to be

repetitive; however, it involves a somewhat different thought. The community of goods was not universally practiced even in the first community, for if it had been, why would special mention bemade of the generosity of Barnabas, Acts 4:36,37? This special mention would not have been made if the community of goods were universally commanded and understood.

It is to be noted also that the community ofgoods of the early church was apparently notpracticed later, and in other places. Later in thehistory of the church we learn that Mary the mother of Mark possessed her own house, Acts

12:12. The needs of the poor Christians during the famine in Judea were supplied voluntarily and according to individual ability by the disciples in Antioch, Acts 11:27-30. There was not in Antioch, therefore, a compulsory community ofgoods. A later contribution for the "poor saints in Jerusalem" was supplied voluntarily by the more well-to-do Christians, Rom. 15:26. It must be noted carefully that Paul says the Christians of Macedonia and Achaia "thought it good" to make the contribution. It was not, therefore, a compulsory community of goods.

The disproportionately great number of poorpeople in the Jerusalem church probably explains why the community of goods did not continue inthe later apostolic church. For at least two reasons there was this very large number of poor people in the Jerusalem church. In the first place, thechurch was established among the poor and lowly in Israel (generally speaking). Secondly, many ofthe Jews converted on Pentecost were undoubtedlyforeign Jews who had come to Jerusalem to attend the festival of Pentecost. These people would, therefore, be away from home and without an inexhaustible supply of food and clothing.

To the wr iter it seems most imperative,therefore, to observe that there is no evidence that a community of goods was carried on in the later apostolic church although relief of the poor was a general practice. Cf. Gal. 2:10.

WHICH ONE IS TRUTH?

J. T . Smith, T ampa, Fla.

Will our own brethren LIE? Just one year agothe brethren in New York City were sending outpleas far and wide trying to raise funds for the sixteen-story building they were going to build. Apicture appeared in the Nashville Banner showing

B. C. Goodpasture (editor of the Gospel Advocate) and Burton Coffman (minister for the Manhattan church of Christ in New York) "drooling" over a scale model of this "high monument" that was supposed to show Christ to the world.

About the same time the picture appeared, abrochure was mailed all over the country with these facts concerning the new building:

1. "Height: Sixteen Stories."
2. "Construction: White glazed brick fireproof,
3. "Dual-purpose: church facilities on the first four floors and basement; Resident apartments (cooperation) on twelve floors above church's portion."

1. "The apartments will be sold (emphasis mine JTS) deeded to respectful purchasers under a standard cooperative set-up."
2. "Estimated cost of entire structure: $2,300,000"
3. "Estimated sale price of apartments: $1,800,000"

Shortly after this appeared, I wrote an article and put in my bulletin making these observations: "I wish we were at liberty to buy lots, build houses,and sell them for a profit to finance a new building.But, I know that this is not what the Bible sayabout financing the work of the church . . . The Lord's work is to be supported only by free-will offerings of Christians (I Cor. 16:1-2), for theBible nowhere authorizes the church to raise moneyany other way . . ."

The next week after this article appeared, I received a note from one of my preaching brethren,(John Allen Chalk, minister for the Broad Street church of Christ in Cookeville, Tennessee) stating:"This is not a scheme but rather the most sensible way to get the church out of the real estate business . . ." Thus, pleas were made for their "gigantic structure" as being the most sensible way to get the church out of the real estate business, (doesn't it seem a little peculiar that these brethren devised a plan to GET OUT of the real estate business even BEFORE they got in thereal estate busine ) and "put the Lord in business" in New York.

Now, brochures are being sent all over the country with explanations as to why they ARE NOT building their skyscraper. They now saythere is just one reason for this change. "This dual-purpose building is no longer economicallyfeasible. There is certainly rejoicing about it iManhattan where we HAVE ALWAYS KNOWN (emphasis mine JTS) that a single-purpose church structure has far more appeal than any other typebuilding." If this is not an admission of deception, then I don't know what it could be called. They got their "foot still further in their mouth" when they admitted that: "We are excited and thankful for the prospect of building the onltype of edifice possible under the circumstances and the kind which MOST OF US HAVE WANTED FROM THE VERY FIRST." (emphasis mine JTS

Yes, brethren all over the country have "run themselves r agged" tr ying to defend and uphol(as brother Chalk did) the hands of the brethren in New York, who now say that they did not thinkthat the apartment building was WHAT WENEEDED any of the time.

How can brethren allow themselves to be led so blindly into one of these "schemes" without even questioning what is being done? Did themunism. All of this is utterly inevitable, unavoid-HONESTL Y believe the first way to be the best,or is this way best? WHICH ONE IS TRUTH?

OBSERVATIONS

by T ychicus

All is not well in the institutional camp and it is going to be rather interesting to watch them settle their differences since most of them claim that they do not believe in discu ions among brethren. Their present trouble lies in the fact that some of themwant just plain institutionalism while others want institutionalism with all the trimmings. Church connected recreation and entertainment is their number one problem at the present time. It seems that some of the brethren have not learned that institutionalism is a package deal, and that those who foster it have other things in mind besides camps and kitchens. They do not talk about thenow; to do so might ruin their changes of sellingthe brethren on some of the innovations that have already been introduced. Will the institutionalists divide over plain and fancy institutionalism? That remains to be seen.

Some who have leaned in their direction are now wonder ing about the ability and the author ity omen who ar e trying to plan work for all thchurches, not only present, but for generations to come. Even if they were scriptural, who has the wisdom and foresight to plan these programs for a coming age? It is strange indeed that men feel that they have great ability in the handling of the resources of others when they have not demonstrated that ability in the management otheir own affairs.

There is really very little difference betweeinstitutionalism and Premillennialism. The Premillen-nialists claim that the church is just an accident; that the Lord had a kingdom in mind, butwhen the people rejected Christ, He set up the church instead. The institutionalists teach that the Lord intended to start the church, but they also teachthat the church is not sufficient to accomplish what God wants done. Premillennialists teach that the church is an after-thought or substitution. Institutionalists teach that it is inadequate. Pautaught that the church was in God's eternal purpose and was purchased with the blood of Christ (Eph.3:9-10; Acts 20:28). The same blood that purchased the church also purchased our salvation. If the church is not perfect, then we cannot be sure that our salvation is perfect, since the same blood purchased them both. Indeed, why should we need to belong to an imperfect organization in order toenjoy salvation?

The whole institutional system is modernism wrapped in a neat package. No people ever left theword of God until they had lost faith in it, and allof this talk about "where there is no pattern" andthat "the Scriptures do not say not to do this or that," shows that we have many of that tribe among us. Someone could do the brotherhood a service bystudying the lives of those who once knew the truth and have since gone modernistic, and write a book on their findings. This should prove to be a veryinteresting and enlightening book. (Tychicus lives a long way from Florida.).

THINKING ABOUT PEOPLE

W. C. Hinton, Osaka, Japan

The roar of the subway is heard, the people movetoward the edge of the platform and you are in thmidst. The doors slide open. People rush inside amid much pushing and shoving to fill the coaches, butoutside you observe six or eight people pushing the people in the already filled car to make a space in which to stand. It seems futile. Three platform conductors rush up putting their backs to the people outside the coach and push together. Nowthe car that seemed full has the eight people inside as the doors slide shut. The subway gathers speedand as it winds its way under the active city thoccupants are thrown from one side to another,until finally a stop looms ahead. No sooner than the subway is stopped, the doors slide open and thpeople almost pop out of the coaches due to their compressed state. Now you are caught up in themyriads of people that spill out on to the platform up the steps and thru the wickets to join the throngof people amid their several pursuits. You pause and look about you. The faces flash by. You are viewing part of the five million three hundred people that compose Japan's second largest city ofOsaka.

As you stand there thinking of Christ and thatthese people need desperately to learn of Him andHis will and loosed from idol tolerance and pagaphilosophies. "How, How??" you ask yourself, "can this be done?" The people are too many and theworkers are too few. You reflect on the 22 Christians that compose the saints in Osaka, youexperience a feeling of despair. Their number needs to be multiplied by 100 or 1000 to expecOsaka to be won for Christ. Your head sinks and your heart approaches the very brink of despondencyand dejection. No, this will not do, you must shake off this feeling of self-pity and uselessness. I am here and something can be, NO must be, done to hold outlife to those that desire such.

Oh, such a feeble mind! I remember now something from that perfect pattern and guide — God's Holy Word. The first or chief city of that part of Macedonia was Philippi into which Paul and Silas came preaching the Word (Acts 16:12ff). What oftheir converts — two groups. The jailer and his and Lydia and her household were baptized. A small number indeed in a great city. But we read in aletter addr essed to the saints at Philippi aboueleven years later that Paul could speak of a fullyor ganized congr egation of saints inter ested in preaching the Gospel beyond their own area andin ministering to those of the saints in need ofphysical help. A tribute to real Christianity, whichis active and is characterized by the growth that is needful and demanded by the Father. Yet, it willwork in the same way here. No need to fly in teams of mi ionary survey crews, build colleges, outstripthe denominations in offering trinkets of "bait" and tokens of idolatry and minimize the fundamentals of authority from an open-minded study of the New Testament. Was that Paul's approach to the problem of getting Truth to those at Philippi or any other city he visited ? ? Can we change or improve on something divine inature?? in Acts 16: 6-10 we see they were verydirectly under the Spirit's influence and direction.

Yes, I am sure, what we need today is more activity in APPLYING the so-called Great Commission. How many sermons have you heard based on or contained within it the idea of the "teaching every nation" in the Commi ion?? Numbers, I am certain. BUT it is not enough thear, we must couple our hearing and understanding to an application of Truth — Concrete in nature. To whom have you gone? Have you just consigned the people of the wor ld to Hell, thinking that if you selfishly save yourself and maybe your family that surelyGod will be pleased?

The work here in Osaka will grow! We know this is true! For we are using the Word as our exampland r ealize it will take time as it did in Philippibut we are not willing to be slack in service, rather, eager to seize the opportunities for Truth and anexultation of Christ — The Son of God.

HOLT-DEAVER DEBATEPaul Brock, Jacksonville, Fla.

On the nights of June 25, 26, Charles A. Holt

affirmed in the Lake Shore building, Jacksonville,

Fla. the following: "The Scriptures teach that in

the field of benevolence (assisting those in physical

need) churches are limited or restricted in the use

of their funds from their treasur ies to those who

are saints (those who have been baptized into

Christ)" Roy Deaver denied this proposition.

T he following two nights, June 27, 28, Roy

Deaver affirmed the following proposition in the

Springfield building: "The Scriptures teach that

a church may contribute to Boles Home, Quinlan

Texas."

This writer served as moderator for Bro. Holt

and Thomas Warren served as moderator for Bro.

Deaver. FIRST OF TWO At the close of the Brock-Walker debate in Aug

1962, Bro. George Darling announced that

Springfield was ready to enter into a discussion. He

did state they wanted "top men," and I am sure

they felt more than accommodated in our selection

of Charles Holt. It was agreed between Lake

Shore and Springfield that there would be two

discussions so that more time could be given t

each proposition. T he next discussion (which will

take place when Springfield is ready) will concern the Herald of Truth and sponsoring churches.

THE ATTENDANCE

Attendance at both buildings was excellent withabout 400 on Monday and Thursday and 350 oTuesday and Friday. More than thirty conservative preachers stayed in town for the discussion withmany driving in from south Georgia and as far south as Tampa. Brethren were in attendance from California to the West and Michigan to the nortwith Tennessee, Georgia and Alabama well

represented as well as Florida.

THE DISCUSSION

A finer spirit could not have prevailed. Both speakers and audiences were in excellent deportment. The men pressed their points without a trace of bitterness nor manifest anger. The audience was courteous and attentive with no signs of any

kind of demonstration.

It would be impo ible to review all the

arguments and answers without extended articles

over a period of months. I will mention one or two

highlights to show the trend of the discussion.

Many will be interested to know that once andfor all, the "Constituent Elements" argument is dead. These brethren have used this off and onusing it then dropping it, ever since its creation. That thing they thought so invincible lies in. complete ruins. It took brother Deaver two floundering speeches to present it in his first affirmative night. Bro. Holt so completelyannihilated the thing Deaver never even flashed it on the screen again. He declared it to be untouchableand if brother Holt attacked it any place "He will have to suffer the consequences." Deaver further stated that wherever Holt attacked it there is where they would pitch the battle. Holt showed the first element, which states, "The church is authorized to care for orphans," to be wrong. He showed other elements wrong also and pointeout that Deaver 's kind of reasoning had beeemployed by all false teachers. When Deaver came the second night he never pitched his battle where Holt attacked! In fact he pitched no battle, buinstead showed cartoons with truck loads of fertilizer, and another with a hand and wanted to know how Holt was paid. In answering Deaver,Holt used about twenty-five charts. He used about45 in all the discussion.

Holt pointed to the difference in their approaches

to the problem. Deaver appealed to syllogisms, logic

and human wisdom while Holt's appeal was to theword of God.

One night Deaver called on Holt to join hands in the fight against liberalism. The next three nights Holt kept asking Deaver, "What liberalism?" He had charts pointing out the liberalism inJacksonville and other places and called on Deaver to point out one particle of liberalism which heopposed. Deaver completely ignored this for three nights.

Deaver placed the following limitations on

churches helping alien sinners. (1) Nature of the

Need, (2) Wisdom and judgment of the elders, and

(3) Opportunity. Holt showed that Deaver's limitations were all couched in human wisdom (whatthe elders decided) and not one word about thelimitation set by God. Deaver refused to denyClinics, hospitals, schools, "Cows for Korea" etc.Neither would he ever state his position on thehome under an eldership except to say, "I am notone of those middle of the road boys". Deaver argued from Matt. 5:43-48 that God sends the rain and sun on the just and unjust that we must be characterized by this same law of love. Holtshowed that God did not withhold the rain and sun from Baptist and Catholic orphanages, and from the Negro and mentally retarded but there were noarrangements in Deaver's plan for these in Boles

Home or any other.

It was a real good discu ion and good was done.

We have already seen it at Lake Shore. Last

Sunday two came from a liberal church and

announced their intentions of worshiping with us.

We at Lake Shore are more than pleased with

the superb work of Bro. Holt and look forward to

the next discussion.

TAPES

Bro. H. E . Phillips can supply tapes. Wr ite to

him at P.O. Box 17244, Tampa, Fla. 33612. He may

also have a word to add concerning publication. (Tapes of the four nights discu ion will be

furnished for $12.00. It will be recorded on new,

strong tape.— Editor).

When Charles Darwin's book, "Origin of Species" was published and released it was widely read anddiscussed. Immediately controversies arose over the validity of the theories of evolution and natural selection. Powerful forces in religious groups aswell as in scientific circles did not accept theconclusions drawn by Darwin. Some scientists, such as von Baer, the German embryologist, accepted the theor y of evolution but did not accept the theor yof natural selection. Darwin's health, so it was claimed, kept him from public discu ion of his theor ies, but T homas Huxley carr ied forth his banner. It was through the efforts of Huxley thaDarwin's theories were sent forth to the world. Huxley was opposed in a debate on one occasion bya Bishop Wilberforce who "begged to know, was it through his grandfather or his grandmother that he claimed descent from a monkey." Through theefforts of Huxley some of the religious opposition to the theory of evolution was modified.

Cell study was fairly well worked out as to thestructure and behavior of the various cell parts bythe closing years of the nineteenth century. Celchromosomes were identified and their behavior during cell division was carefully noted. Weismannundertook to bring this work together for he felt that the heredity material must reside on thechromosomes of the nucleus. He set forth the "germ line" theory, pointing but that germ cells or reproductive cells were set aside early in theorganisms development and were not influenced bythe other cells of the body. If this theory be true then the theory of the inheritance of acquired characteristics would not only be false; it would beimpo ible. Furthermore, the suggested mechanismfor such inheritance, Darwin's theory of pangenesis, was shown to be a rather absurd and unscientific gue . (Darwin visualized the pangenes as being formed in all parts of the bodand, bearing the traits exhibited there, comintogether to form reproductive cells.) There was never any evidence whatsoever for this so-called theory proposed by Darwin. To give it the honor ofcalling it a theory, in the absence of a good deal ofevidence to its existence, was to say the least dishonest. In grasping for a straw to hold his theor ies together, Darwin came up with this notion of pangenes. This will give some indication of howunscientifically he reached some of his conclusions on which the theory of evolution was based. Manof the conclusions on which the theory stands today are no more scientific than this one set forth bDarwin.

DANGERS CONFRONTING THE CHURCH No. 3

Thomas G. O'Neal, Jasper, Ala.

Another danger confronting the Lord's church today is the danger of losing sight of our plea to the world. We as a body have almost forgotten what we have been saying to the world in days forever gone.

The apostle Peter said in his first epistle, chapter four, verse sixteen, "If any man speak, let himspeak as the oracles of God; . . ." This has been the battle cry for decades by gospel preachers. Wehave quoted such passages as the above, (I Cor. 4: 6, 2 Tim. 3: 16-17; Gal. 1:6-9; Jude 3) and others showing the world that we must remain withinthat realm of divine authority. We have pointeup the fact that it is not enough to say that theBible does not say, "T hou shall not," but we canonly do that which the Word of the Lord authorized. We have challenged the wor ld to ask us for the authority for our doctrine and practicand we would put our finger on book, chapter, and verse. But today this no longer is the cry of gospel preachers, or I should say of those claiming to begospel preachers. Any real gospel preacher willwelcome the opportunity to give Bible author ityfor what he is teaching and practicing

I can remember that in gospel meetings preachers would state to the audience that we are ready tostudy the New Testament with you any time yowould like for us to come into your homes and do so. That if you find something that the Bible teaches we should be doing that we are not doing we wilbegin to practice or teach that very thing. Whileif you find us teaching or doing anything thathere is no divine authority for, you will be our best friend if you will call our attention to it, and wwill stop it today. But this is not often heard anymore, is it? Why? The reason is that manchurches of Christ are doing things for which there is not one verse of Bible authority

Those who fill the pulpits of some churches preach sermons entitled, "Where There Is No Pattern." We can hear if we will listen of preachingbeing done telling us that we do many things for which we do not have Bible authority. We have told the world in times past that we "speak where the Bible speaks and are silent where the Bible is silent",but from the way some are preaching now, onwould never know it unle told by someone. T hen,if one were to listen to some sermons and think for himself, he would know that the plea or cry was only from the lips. One could see it if looking at many actions for which there is not divineauthority.

One of the dangers then facing the church is our taking our eyes off our plea to the world of "speaking where the Bible speaks and being silent where the Bible is silent." We, in many instances,have forgotten in which dir ection we ar e headed.

Since we have lost sight of our plea to the world,we have stopped teaching the will of Jehovah as we should. There was a day when members of the Lord's Bride were called "Walking Bible Encyclopedias" but that is no longer true in many

instances. We have quit giving chapter and ver se in sermons and debates. Debates— many in theLord's church have probably never been to one. As a result of our not giving chapter and verse for what we teach, many do not know the Bible wellenough to know when one is quoting from the Bible and when one is just speaking. Israel of old was destroyed because of lack of knowledge (Hos. 4:6),and the Israel of God today can be destroyed dueto lack of knowledge also.

May God ever give us the desire to stand uponHis Word and cry to the world that we will givbook, chapter and verse for what we do and teach or will quit it. May God hasten that day when wwill all have that attitude.

FRANKLIN ROAD LECTURE SERIES

Delivered in Nashville, Term., October, 1959

Vol. I Give Us A King (Harris ]. Dark) ___ $ .20

Vol. II Contending For The Faith and TheOrganization of The Church(Charles M. Campbell) ___________ .20

Vol. III Speaking As The OraclesOf God (Irven Lee) .... ... ... . . .20 Vol. IV The All-Sufficiency Of The Bible

(E. L. Flannery)__________________ .20 Vol. V Divisions, Who Is Responsible?(James P. Miller) __________ ____ .20 Vol. VI According To The Pattern(Stanley ]. Lovett) ______ ..... _____ .20 Vol. VII Chur ch Cooper ation (Cecil B.Douthitt) ______________________ .20 Vol. VIII The Glorious Church And Its Purpose(Curtis Porter) .... ________ ____ .20 Vol. IX The Care Of The Needy (HerschelPattern) ___________ __________ .20 Vol. X The Individual Christian's Responsibility (Bennie Lee Fudge) .— .20

Vol. XI When Should One Change?(James A. Allen)__________ ______ .20

All 11 volumes $2.00

These lessons have been widely distributed andcontain valuable information touching the "i ues" disturbing us today. All these men have a national reputation for "contending earnestly for the faith." If you have not r ead these booklets, order them today.

AN EXPOSITORY DICTIONARY OF NEW TESTAMENT WORDS

W. E. Vine

This book is a valuable work to the Bible student. It is a standard work based upon a firm textual and grammatical foundation with renderings of the words and phrases of the New Testament from both Authorized and American Revised Versions, and against the background of the original Gr eek. It is a dictionar y, a concor dance, and a commentary in one volume. Price— $11.95

". . . THEY REHEARSED ALL THAT GOD HAD DONE WITH THEM . . ."— Acts 14:27

Robert J. LaCoste, Glendale, Ariz. — We are

leaving July 1st to the new work in Glendale

Arizona. The church address is: 1761 No. 55th Dr.,

Glendale, Arizona. En route I will conduct meetings

at: Fairview, Mi ouri, July 7-16. Brother Searcy

White is the local preacher. Prescott, Arizona, July

21-31. David Curtis is the local preacher. August

2-9, Globe, Arizona. Robert Ewell is the local

preacher. August 14-25, Lamar Road church,

Glendale, Arizona. This church is looking for a

preacher. Just before I left Temple Terrace church

in Tampa, Florida, two were baptized and one placed

membership

Ross Saunders, Lebanon, Kentucky — I am to begin a series of gospel meetings under a tent in a near by community of Pleasant Valley, July 10the Lord willing. This is an area of strong Christian church influence. We covet your prayers in this effort. Immediately following the Pleasant Valleymeeting, on July 22, I begin a meeting at thSycamore church of Christ, about 20 miles from Lebanon, Ky. The regular preaching is done bbrethren Jimmy Alford and Hubert Royalty whotherwise labor and worship with the Lexington andDanville congregations respectively. In addition tothe Pleasant Valley meeting, this congregation tentatively plans a tent meeting in August in Springfield, Ky.

Will Crawford, Lake Butler, Fla. — A gospel

meeting will begin at Brooker July 28 and

continue through the first Lord's day in August.

Colin Williamson of Tampa, Florida will do the

preaching. All in this section of Florida are

invited to attend this meeting. Paul E. Ball, Grady, Ark. — We are continuing

to grow. Last year we baptized seven and had one

restored. So far this year our attendance has beenvery good. We had two to be identified with us.

Lee Gunter, Largo, Fla. — Charles G. Maples

was in a gospel meeting with us June 16-21, 1963Attendance was good

Harold Dowdy of Jacksonville, Fla. reports 6baptized and 3 restored to the Lord in May . .

Bill Reeves will move from Miami to San

Antonio, Texas in July to establish a church among

the Mexican people of that city. He has been

laboring with the Spanish people of Miami. .

Herschel E. Patton of Lawrenceburg, Tenn. was

with Eugene Crawley in a meeting at Shelbyvill

Mills, Tenn., which began June 9. . . Irven Lee

recently moved to Jasper, Ala. to work with the new

North Jasper church. The meeting house is located

on Highway 5, about one-half mile north of

intersection 5 and 195. Lee spoke in a meeting here

June 23-30.

A. C. Grider of Meridian, Mi , will be in ameeting at Walton's Chapel, Tenn. July 1-10. He will also be at Grenada, Miss, for a meeting July29-August 7. ... Roy E. Cogdill of Canoga Park,Calif. was in a meeting at Meridian, Mi . June 2-9. . . . Harris J. Dark of Murfreesboro, Tenn. was in a meeting at E astland Avenue in Nashville, T enn.,

June 16-23. Rufus R. Clifford is the good preacher at Eastland. . . . Ralph R. Givens, who preaches at

Oceanside, Calif., reports that one was recently

baptized and one restored to the Lord.

Homer Hailey was with S. Leonard Tyler and the Sixth Street church in Pine Bluff, Ark., June 9-19 in a gospel meeting. . . Bill Cavender of Longview,T exas was with the Or ange Highway chur ch inPort Arthur, Texas, June 28-30. John Iverson is the preacher at Orange Highway. . . Harris J. Dark was at Morganford and Thologan church in St.Charles, Mo. in a meeting which began June 9. ... Edwin Hayes of Palmetto, Fla. was in a meeting aMillertown, Ky., June 11-20. . . Martin Lemon ofFranklin, Tenn., was in a meeting at AlamvilleJune 16. . . Robert Jackson was in a meeting aLocust St. in Mt. Pleasant, Tenn., June 10-16.

Irven Lee did the preaching in a meeting at PerryHeights in Donelson, Tenn., June 9-16. Harris J. Dark labors with this congregation. . . Bob Crawley was in a meeting with the College View church inFlorence, Ala., June 9-16. . . The Ninth Avenue church in St. Petersburg, Fla., where William Lewis preaches, supported him in a meeting at Mt. Airy,Maryland which began June 17. Only three families compose the church in Mt. Airy. Brother Lewis recently closed a meeting at Grand Avenue inChicago with 14 restored and 3 baptized. Harvey

J. Williams of Gary, Ind., was in a meeting wit

Highland church in Hammond, Ind., June 9-16.

Lloyd Barker is the regular preacher at Highland

and spoke June 9 and 16 at Glen Park in Gary.

Please send your reports of meetings and

results. Many are interested in what the

chur ches ar e doing in carr ying the saving gospel to the wor ld.

THE MERIDIAN DEBATE

A. H. Payne

In keeping with the tradition that the moderator in a religious discussion report those events of gener al inter est, this br ief analysis is submitted. The brevity of these remarks in no way reflects upon the quality of the debate, but is the safest way of remaining impartial in the presentation ofthese facts.

BACKGROUND

The church in Meridian, Missi ippi was at onetime at peace and at work, but the divisive doctrine of digre ion began to be pressed upon several members by outside forces, which, as has beenwitnessed nationwide, resulted in a faction across town, endowed with a physical plant, preacher and a surplus of financial and moral support fromthose of like views. No phase of the work of theloyal church which meets on 7th Street was hindered by this division. To the contrary, the contributions, attendance and activities have steadily

increased under the capable oversight of godlelders, through the ministration of zealous deacons and the combined efforts of a dedicated membership. Recognition must be extended Reginald Ginn, Walter Henderson and A. C. Grider, as faithful preachers of the gospel, who, along withthe afore mentioned brethren, have fought thegood fight.

THE DEBATE

For six evenings, March 18-23, 1963, brethren

A. C. Grider and W. L. Totty defended what each believed to be the truth. The propositions that were under discu ion have appeared in this andseveral other religious journals, thus a restatement is unnecessary. It might be noted that they were essentially the same as the Birmingham DebateBrother Grider affirmed the unscripturalness of churches of Christ building and maintainingbenevolent organizations the first three evenings, then brother Totty affirmed the scripturalness of churches of Christ supporting theHerald of Truth the last three sessions.

Attendance was excellent most every time. Visitors were evidenced from West Texas to Flor ida and from Alabama to Canada and most all in attendance were commended for their goodecorum.

Among the outstanding developments of these six sessions, there are three that are herein submitted :

1. Both disputants, in their very first speech,admitted that they were discussing matters of FAITH and not opinion. This matter was settled the first hour of the debate.
1. For the twelve speeches that were allotted to brother T otty, not once did he ever admit what the discu ion was about. He would not admit that the first proposition had to do with chur ches of Christ building and maintaining benevolent organi zations, but discussed "three children up a tree" whose parents had drowned and asserted that hisopposition would let them run in thee alleys andeat out of garbage cans with the cats and dogs. He did not once discuss or define the arrangementinvolved in the second proposition, namely, the Herald of Truth. He spent his speeches on extran eous matters.
3. During the debate brother Totty issued two propositions and the invitation to brother Grider for a discussion at Garfield Heights, Indianapolis,Indiana. Brother Grider accepted the invitation and signed the propositions for debate at Garfield Heights. Dates for this discussion are pending.

RESULTS

Good will always be the results of a religious discussion when folk come with an honest heart. Good results have already been realized from this discussion. The 7th Street elders have reported a substantial increase in contributions and attendance since the debate. Several people havlearned the truth and are diligently at work at 7th Street as a direct result of the debate. A. C. Grider is to be commended for his fearless stand in defense of the truth.

TAPE RECORDING

Speech by speech review of this debate hasbeen tempting, but this wr iter does not have thetime nor these publishers the paper to run such. The transcription, as it happened, is available for those who would like to hear all that was said,and it will be worth your time and moneyContact A. C. Grider, 2914 7th Street, Meridian,Mi issippi or this wr iter, 1570 Mar ia Dr ive,Jackson 4, Missi ippi for the tape recording. Wewill lend you our tapes or will put you in contacwith someone in your ar ea that has the r ecording.

CHARTS

There was such an interest shown by those attending the debate in the numerous charts used by brother Grider that several are of the opiniothat they should be made available to the brotherhood in inexpensive booklet form. If yowould like to see these charts in print, get a letter in the mail at your earliest convenience encouraging brother Grider in this work that itmight be done immediately. Elders, preachers and teachers will find these charts useful in classes,debates, sermons and personal work and study.

THE LETTER TO THE CHURCH IN SARDIS Curtis E. Flatt, Florence, Ala.

Read Revelation 3:1-6. Sardis is mentioned in the New Testament only in connection with this letter. However, much is told about the Sardis church in this brief appearance.

INTRODUCTION

Jesus introduced himself to the church in Sardis by saying: "T hese things saith he that hath theseven Spirits of God." In Revelation 1:4 the seven Spirits which are before his throne are said tobe sending these messages to the churches alonwith Jesus Christ. Some think the number "seven" indicates completeness and Jesus is saying thathe has complete control of things by speakingof the seven. Whatever the indication is, Jesus said he had these seven Spir its of God. And we knowthat he did have the Spirit without measure. "For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure untohim. The Father loveth the Son and hath giveall things into his hand" (John 3: 34, 35). Jesus further described himself by saying, "These things saith he that hath ... . seven stars." The seven stars were the angels or the messengers of thechurches (Rev. 1:20). Jesus was certainly conveying the idea that everything pertaining tthis church was in his hand and he had somethingto say unto her, and he had the r ight and power to say it.

I KNOW THY WORKS

Again Jesus began by saying, "I know" and"I know thy works." This was his way of sayinghe was fully aware of all their record. All was opento him. He was ready to speak unto them and hknew wher ein he spake. He knows all about us, too. He is not sending a letter to any of thchurches today, but he knows all about us and will one day speak what he knows. Woe unto the church whose record is like the record of the Sardis church!

I KNOW THAT THOU HAST A NAME

Jesus began the actual message in a strikingand dogmatic manner. Without any preliminaries,he uncovered their real condition. He said: "I know ... . that thou hast a name that thou livest, andart dead." It is not possible to know the standard people used to decide this church was alive. Butbeing alive, is the way men thought and spake of this church. They had a name. They had a goodappearance in the sight of men. They had a goodreputation as a wide-awake, active church. Men consider ed the chur ch gr eat but Jesus did not see it that way. Men have a different standard of greatness to the standard by which Jesus measures.

If a church is large, nearly, every time men will say, "that church is a live church." But size is not a true indicator of the spiritual condition of a church. I large church may be and often iindifferent and ungodly and full of driftwood, buit does not necessar ily have to be that way. On theother hand, just because a chur ch is small, wought not to assume that it is a Godly chur ch. Some small churches are just as worldly andungodly as the large churches. Size is not a truestandard of measuring the greatness of a church no matter how often it is used as such.

If a church is wealthy or claims wealthy members, men often think highly of it. But Godjudges not by that standard. Many churches whohave wealthy members often cater to them untilthe church becomes unlike what she ought to be.Wealth is a false standard of measurement.

If a church has prominent members or if she uses prominent people as a drawing card to attract others, men often get the idea that such a church is really on the alert and pleasing in the sight oGod. But God does not use such a standar d. He gave the gospel, not prominent people, to dr aw men to him (II The . 2:14)

If a church has many activities going, and if she has frequent special functions, men will invariably say, "that church is a live church." Don't we all know of such examples about us? But if God should voice an appraisal, it might baltogether different. For, while a church is to be aworking church, much of the activities in and around some churches are not much akin to the work a church is charged to do. I read of a woman who said, "I'm so busy doing church work I don't have time to save the lost." That gives a prettygood appraisal of so many activities which seem the attraction to many today. T hey mean much asmen view them. It may well be that Jesus looks at them with an altogether different eye

If a church has a list of committees assigned tothis task and to that task and if she is contributingto some of the big name institutions of the day,men will say, "that church sure is alive." To see this, one has but to take a casual look at the bookCHURCHES OF TODAY. When you do, please note what prominent men in the chur ches think it takes to make a live church.

If a church gives whole-hearted endorsement to a certain religious publication, it is not difficultto be "on the march" in the appraisal of men. But God never did indicate that he makes these things the basis of his appraisal. Jesus said: "I know .... that thou hast a name that thou livest, and art dead." It did not make any difference what menthought or said. Jesus knew this church was dead. What a dr eadful pronouncement! Not only was this so, but Jesus said the things which didremain were ready to die. Some were sickly anweak and ready to die.

BE WATCHFUL

Jesus then said, "Be watchful." This is one of the most frequent appeals in the New Testament. Someone, who stopped to count, said this appealin its various forms is found nearly a hundred times in the New Testament. There are so manythings wher ein it is necessar y to watch. Failur e to watch brings calamity. "If therefore thou shalt not watch, I will come on thee as a thief, and thoushalt not know what hour I will come upon thee." Christ is coming at a time when we know not. Wneed to be ready lest we be taken unawares. "Behold, I come as a thief. Blessed is he that watcheth, and keepth his garments, lest he walknaked, and they see his shame" (Rev. 16:15).

STRENGTHEN THE THINGS WHICH REMAIN

"Strengthen the things which remain," is the next admonition. E ach member has the responsibility of growing in the grace andadmonition of the Lord (I Peter 2:2). Elders of the church are to see to it that members are edified and strengthened (Acts 20:28; I Peter 5:2. The strong members are to help the weakmembers. "We then that are strong ought to bear the infirmities of the weak, and not to please ourselves" (Romans 15:1). Strengthening is ar equir ement in ever y chur ch. It is especiallyneeded in Sardis.

I HAVE NOT FOUND THY WORKS PERFECT BEFORE GOD

Jesus further said: "I have found no works of thine perfected before God." (ASV) What adreadful statement! As a congregation, they had no works complete or perfected. Think what itwould mean to have to face Jesus like that. But how far removed from this are many of the churches of today?

REMEMBER

Jesus called upon them to remember how thehad been blessed by receiving all the ble ings God had provided for man. T hey had been equallyblessed with others. The Jerusalem church or the Antioch church had not been blessed more than Sardis. We have been blessed more than manySurely, we have been blessed just as abundantly athey were blessed. They needed to remember, and we all need to remember, what has been done for man. No eternal blessing is denied us if we are willing to remember and comply. We ought to bable to profit by the sad plight of the church inSardis.

HOLD FAST

This admonition to hold fast was a general admonition to the whole church. Some in the church were holding fast and he calls upon all1 to hold fast. Christians are to continue (I Tim. 4:16)Christians are to persevere (Eph. 6:18).Chr istians ar e to endur e ( James 1:12) . Christians are to be faithful (Rev. 2:10). All othis is what Jesus had in mind when he called upon the church in Sardis to hold fast.

REPENT

Sin was so prevalent in this church that he called upon the whole church to repent. When sin stands between God and one of his Children, repentance stands between the child and restoration. You will recall Peter's advise to Simon. "Repenttherefore of this thy wickedne , and pray God, if perhaps the thought of thine heart may bforgiven thee." (Acts 8:22). Repentance is one ofthe great needs of our times.

THE FAITHFUL FEW

"Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy." Just a few were concerned. This is the way it is in so many places today. T he faithful few keep things going. T her e may be many on the roll and theremay be many present on Sunday morning, but just a few carry the burden. Is there any connection here with Matt. 7:13,14? "Enter ye in at the strait gate; for wide is the gate, and broad is the waythat leadeth to destruction, and many there bewhich go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, anFEW there be that find it."

HE THAT OVERCOMETH

"He that overcometh, the same shall be clothed in white raiment; and I will not blot out his nameout of the book of life, but I will confess his namebefore my Father, and before his angels." Think ofthese promises! Those who overcome will be clothed in white r aiment and will not have their names blotted out of the book of life and will hear their names confessed before the Father. The opposite of that is sure to be true also for those who do not over come. What a terrible thing to think aboubeing depr ived of the blessings some will haveand to have one's name blotted out of the book of life. Being a member of the church is a matter ofgr eat consequence on the one hand and a matter of great reward on the other.

Jesus closes with the familiar exhortation: "He that hath an ear, let him hear what the Spir it saith unto the churches." Can we profit from this?

"THE PREACHER HAS NOT VISITED ME"

Earl Fly, Orlando, Florida

This is a common criticism of preachersthroughout the brotherhood by many who feeneglected and get offended because the preacher has not

________________________________________ Page 13

visited them. Though they had no special need for

a visit, they think the preacher is negligent in his

duty. Some of the weaker members even forsake Christ because of the alleged offense.

But why criticize the preacher for not visiting all

the members? Why not the elders, deacons,

teachers and all members ? And has the critic ever

visited all the other members? If not, should they

get offended ?

While social visiting is enjoyable, gospel preachers cannot scripturally or conscientiouslyleave their God-given duties to become professional Pastors in making regular social calls as a matter of duty. Such would require most of his time. Suppose there are 100 families in a congregation. If only one visit was made to eachfamily each month, it would require 25 visits per week to 25 different homes! And then some would probably criticize him for not coming more often!Ver y little time, if any, would be left to do thework of an evangelist.

Preachers are not antisocial or unfriendlbecause they do not regularly visit the members,but they simply r ealize that their God-givenduties must not be neglected for personal pleasure. It would be easier to forget about studying, preparing, writing, preaching, teachinthe interested in various homes, visiting anexhorting the negligent, meeting false teachers in discussions, et cetera, and spend the time flittingabout as a social butterfly to chitchat with themembers, but the preacher would be negligent iGod's sight, and many souls would be lost (including the preacher's).

The idea that it is the duty and work of a preacher to make regular social calls on all members is an unscriptural idea borrowed from denominational churches, which regard the preacher as their Pastor. Some Christians even refer to the preacher as their Pastor. Others who reject the title of "Pastor" for the preacher, nevertheless expect him to do the work of a Pastor. It is just as wrong to do the work as to wear the title. The preacher's work is clearly revealed in the New Testament and professional social visitation is no part of it.

Members should realize that the preacher must spend many, many hours each week studying andpreparing to preach and teach both publicly andprivately. It takes several hours as a usual rule to prepar e one sermon or write one article. He is to "give attendance to reading, to exhortation, tdoctrine" and " meditate upon these things," giving himself "wholly to them" that his "profiting may appear to all." (I Tim. 4:13, 15)Many visits are made day and night to teach God's word, exhort the unfaithful, encourage the weak,et cetera, of which most members know nothinbecause the preacher does not (and should notmake detailed public reports of such calls. But because they know nothing about such work, manthink the preachers are doing nothing. Moreover, inaddition to his work as an evangelist, he has duties which all Christians have to visit the sick, attend tofamily responsibilities, et cetera.

Preachers must continue to resist the pressuresof untaught brethren to make them professional Pastors. They must continue to do the work of anevangelist as revealed in God's word, despite these many unjust criticisms. Do not misunderstand: I am not saying a preacher cannot or should not make a social visit. Certainly, if he receives an invitation or arrangements are made, and time, work, an other circumstances permit, let himaccept if he so desires. It is good for Christians to associate together as often as po ible, but duty tGod and man must come before personal pleasure.

Brethren, think on these things!

AN ANSWER TO THE SECTARIAN PERVERSION OF EPHESIANS 2:8,9

L. A. Mott, Jr., Gainesville, Ga.

One can quote the word of truth withoutteaching the truth. Satan did (Matt. 4:-6). Jesus' reply to the second temptation begins, "Again it is written . . ." (verse 7). Satan had lifted one text from the Bible and used it for his purposes without regard to the relation of this text toother Bible truths. Thus, Jesus would tell him"That is not all the Bible says on that subject."

The following important principle of interpretation springs from Jesus' words: The Bible explains itself; any one verse must be viewed in the light of all the passages in theBible which have a bear ing on the same subject.This rule is vital to a correct view of nearly anyBible subject.

Notwithstanding its relevance and importance in Bible study, this rule has been largely ignoreby Protestant preachers. Nearly all of them deawith the Bible in exactly the same way as dithe devil.

The use of such passages as Eph. 2:8,9 tosubstantiate the unscriptural position of salvation by faith without further acts of obedience is a case in point. Let us get the passage before us that we may examine it and see what bearing ithas on the subject of whether baptism is necessaryto salvation from alien sins: ".. . for by grace have ye been saved through faith; and that noof yourselves, it is the gift of God; not ofworks, that no man should glory."

Protestants argue: (1) Salvation is by grace through faith. Baptism is not mentioned. Therefore, it is not necessary. (2) Salvation is not of works. Baptism is a work. Therefore, salvation is not by baptism.

I invite your attention to an examination of these positions. Actually, three passages in the new Testament speak of salvation as being not by certain means, and as being by certain other and different means. These three passages are illustrated in the diagram at the beginning othis article. E ph. 2:8,9 is the only one of these passages which is generally noticed byProtestants. The other two, Jas. 2:24 and Tit. 3:5, are ignored. But let us read all three of thepassages and accept all the Bible says on this subject. T hen we shall have the truth.

Eph. 2:8,9 lets us know that we are saved bygrace through faith, not by works. So let us just accept this for what it says. But let us not press more into it than is actually there. Let us not assign an arbitrary definition to any of these terms which would be out of harmony with other plain statements of the scripture. Whatever these verses mean, they must be considered in the lightof the other two related verses.

Now to the second one: "Ye see that by works a man is justified, and not only by faith" (Jas. 2:24). Thus, James tells us that we are justified by works and not by faith only. Notice that wehave works on both sides of the chart. We are saved by works; we are not saved by works. It is obvious that "works" in E ph. 2 is to be understood in a limited sense, or else we shall have a contradiction between Paul and James. "Works" in E ph. 2 does not include just anyand ever y kind of works that could be named.

Obser ve also that James denies that the faith by which we are justified (that on the right side of the chart) is of the nature described by himat verse 14, faith without works, or faith alone.

The third passage is another from Paul: "But when the kindness of God our Saviour, and his love toward man, appeared, not by works done in righteousness, which we did ourselves, butaccording to his mercy he saved us, through thwashing of regeneration and renewing of the HolSpirit, which he poured out upon us richlythrough Jesus Christ our Saviour; that, beinjustified by his grace, we might be made heirs according to the hope of eternal life" (Tit. 3:4-7).

God saved us not by works in righteousness which we did our selves, but he did save us through the washing of regeneration. Obser ve that the "washing of regeneration" is clearlydistinguished from the works in righteousness. Whatever the "washing of regeneration" is, it is and must be on the right side of our chart, grouped with other things to which our salvation is ascribed. Certainly it is not included in the"works" on the left side which are excluded. That the expression refers to baptism is proved byeverything else the Bible says which has anbear ing on the subject

(1) In the only other occurrence of loutron (washing) in the New T estament, E ph. 5:26, wehave "the washing of water." (2) Paul is told, "Arise, and be baptized, anwash away thy sins" (Acts 22:16). (3) The word paliggenesia (regeneration) means new birth (Thayer, p. 474), and the new birth in volves water (Jno. 3:5). (4) Rom. 6:4 shows that "newness of life" follows baptism. (5) Peter shows that baptism in water is not a mere cleansing of the flesh (1 Pet. 3:20,21).This shows that baptism contains the suggestion of some sort of washing

If we let the Bible explain itself we cannotdoubt that the "washing of regeneration" is baptism.

It remains now to consider one last passage anthe ar gument is complete: "For ye are all sons of God, through faith, in Christ Jesus. For as many of you as were baptized into Christ did put on Christ" (Gal. 3:26,27).

"For" at the beginning of verse 27 is translated from the Greek conjunction gar. Thayer describes the function of this conjunction as follows: "It adduces the Cause or gives the Reason of a preceding statement or opinion" (p. 109).

Now notice the force of gar in Gal. 3:27. Paul has said: You are sons of God. through faith, iChr ist. Gar "adduces the Cause or gives the Reason" for this: "as many of you as were baptized into Christ did put on Christ." Look at it again: You are the sons of God, throughfaith, in Christ. The reason is: You were baptized into Chr ist and put on Chr ist. T his passagedemonstrates conclusively that the faith which made sons of God included baptism. Thus, Paul's statement that we ar e saved by gr ace throughfaith does not rule out baptism, for baptism iinvolved in this faith.

CONCLUSION: THE ARGUMENT SUMMARIZED

The i ue in this discussion resolves itself into this: Does baptism belong on the left side of ourchart or the right? Most Protestant preachers put it on the left. God put it on the right. I am insisting that we should leave it where God put it!

THE FORGIVENESS OF SINSWilbur Hunt, Palmetto, Fla.

T he theme of Psalm 32 is the blessing of forgiveness and spir itual r evival. T his is expr essed in the first two verses. "Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile."We should "be glad in the Lord, rejoice", an"shout for joy": being grateful and thankful for this promise.

But this promise is conditional, so how can onereceive this blessing? First of all, one must confess and recognize his sins. Second, onshould pray to God. Third, one should be godly,righteous, and upright: Live as God directs; anhave the proper attitude. Fourth, one should recognize God as his Hiding Place, Preserver,Deliverer, and Guide. Fifth, one should be willingto be instructed and guided, and to use hisunderstanding. Finally, one should trust in God in order to receive mercy and other blessings. Is the reader living as God directs he should be doing?

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