WHY BE BAPTIZED?

H. E. Phillips

Baptism has been the subject for debate almost from the time Christ through the apostles authorized it in connection with salvation in his name. It is interesting to note the many religious denominations today who insist upon baptism for some purpose, but who deny that it has anything todo with forgiveness of sins, or in any way affects one's eternal destiny. One of the most amazinthings in this age of enlightenment is how such conclusions as are held by denominations could bedrawn in the face of all that is taught in the NeTestament on the subject of baptism, its action, purpose and subject. E ither baptism is a condition of faith by which the believer receives forgiveness of sins, or it is not. If the Bible teaches that one must be baptized "for the remission of sins," there is no way he can be forgiven without being scripturallybaptized.

But why does one have to be baptized for the "remi ion of sins'"? Men cannot decide this question ; it must be done by the word of God.Following are some of the reasons given in the NewTestament regarding the purpose of baptism:

1. It is commanded by Christ (Mark 16:15,16;Matt. 28:19; Acts 10:48 — Peter was speaking bythe authority of Christ)
2. It is in answer of a good conscience toward God (I Peter 3:20,21)
3. It is in order that one may rejoice in the forgiveness of sins (Acts 8:39; 16:33,34)

4. It is to get into Christ (Gal. 3:27)

1. It is to get into the death of Christ where re mission of sins is found (Rom. 6:3; Col. 2:12)
1. It is to be raised with Christ to walk in new ness of life (Rom. 6:4)
1. It is to wash away sins (Acts 22:16)
2. It is to be saved (Mark 16:15,16; I Pet. 3:21).

9. It is for or unto the remission of sins (Acts 2:38)

The English "for" in Acts 2:38 has had its part in the effort to explain away the purpose of baptism. Baptists especially stress that this word looks backward to a thing already accomplished. They saythat baptism is "with reference to remi ion of sins"

— i.e., because sins have already been forgiven bfaith alone or at the point of faith. It can easily bshown that this is not the correct meaning o"for" or "unto" (eis) in Acts 2:38 by letting various passages explain themselves as to why one is baptized. An example is Romans 6:3-6. Here the Holy Spirit says that we are baptized "into his death": "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glor yof the Father, even so we also should walk in newness of life." Now when does one walk in newness of life? Why when he is raised from the burial in baptism. Then in verse 5 the picture is planted in his likeness and also in the likeness of his resurrection. Then in verse 6: "Knowing this, that our old man is crucified (dead) with him" — this is still speaking of being baptized into his death and raised to walk in the new life — "THAT THE BODY OF SIN MIGHT BE DESTROYED, THAHENCEFORTH WE SHOULD NOT SERVE SIN." Verse 7 says: For he that is dead is freed from sin." Baptism by faith is a condition by whichone is made free from sin — the body of sin is destroyed.

Let us read a few translations of Acts 2:38 and see what the scholarship of the world has to sayabout "for" or "unto" remission of sins in this passage

King James Version: "Repent, and be baptized... for the r emission of sins." American Standard Version: "Repent ye, and bbaptized ... unto the r emission of your sins."Revised Standard Version: "Repent, and be baptized ... for the forgiveness of your sins."

Goodspeed's Translation: "You must repent, andevery one of you be baptized... in order to have your sins forgiven."

The Living Oracles: "Reform, and be each of youimmersed in the name of Jesus Christ, in order tothe remission of sins."

Diaglott Translation: "Reform, and let each oyou be immersed . .. for the forgiveness of your sins."

Berkeley Translation: "Repent and be baptized ... for the forgiveness of your sins."

Weymouth Translation: "Repent... and be

baptized . . . for the remission of your sins."

Emphasized Translation: "Repent ye, and let each

one of you be immersed ... into the remission of

your sins." Williams' Translation: "You must repent... be baptized ... that you may have your sins forgiven."Douay Translation: "Repent and be baptized ...

for the forgiveness of your sins."

American Bible Union: "Repent, and be each o

you immersed . . . unto remission of sins."

New World Translation: "Repent, and let eac

one of you be baptized . .. for forgiveness of your

sins."

Modern English: "Change your mind and bebaptized . .. for a release of your sins."

Twentieth Century Translation: " 'Repent,' answered Peter, 'and be baptized .. . for the forgiveness of your sins.'"

Others could be given but these are enough tshow that the scholars of the world understood the original words used by Peter on this occasion placedbaptism as an act of obedience to the faith unto or toward the forgiveness of sins.

Acts 2:38 is easily understood in the light oMark 16:16 which says: "He that believeth AND is baptized shall be saved." If "he that believeth"shall be saved means that the belief is in order to obtain forgivene , the "AND IS BAPTIZED" is in order to the same forgiveness. When a man wants to be saved from past sins by Jesus Christ, he must do what the Lord requires, and it includes baptism. Anyone and everyone who teaches that baptism isnot in order to receive the forgiveness of sins is afalse teacher and not a servant of Christ.

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CONDITIONS IN TAMPA

(The following was first published in the Forest Hills bulletin, Tampa, Florida, August 9,1964. Not one word has been heard in Tampa regarding these charges, and we here reprint this article that brethren across the nation may know the real "Conditions In Tampa"). Charles L. Houser, preacher for the digressive Manhattan Avenue church in Tampa, reported the completionand "dedication" of the new building in the July30, 1964 Gospel Advocate. He said: "Changeswhich had taken place in all of the churches in Tampa necessitated this move.

"When Florida (formerly Christian) College was engulfed by the new anti-orphan-home movementthe churches of Tampa were also changed. The preachers of the twenty or more Tampa churches were members of the faculty of Florida College, were former students of that college, and/or wereunduly influenced by the college ..."

"There were, however, brethren in several of theTampa churches who were not misled. They endured the anti-orphan-home preaching for a while but eventually they began attending atPinellas Park, which is across the bay, or at Mango ten miles east of town. Subsequently three congregations were established in Tampa which were not anti-orphan-home . . ."

"Fred S. Dudney and Ronald R. Rainey are the elders of the Manhattan Avenue church. They are highly respected by the members of this church.

"Brethren all over the nation should be warded

about conditions in Tampa." (Indeed, they should!)

I am completely amazed that Charles Houser

appears totally ignorant of the "conditions in

Tampa." Three times in the above quotations he

refers to the "anti-orphan-home" i ue as if that caused the conditions here to which he refers. I know of but two reasons why he would make this ridiculous charge: he is either ignorant of the issues, or he deliberatelyintends to deceive. I have every reason to believe he knows what the real i ues are because he has been called to task many times and challenged again anagain to discuss the matter here in Tampa and hassteadfastly refused. He knows that it is CHURCHCONTRIBUTIONS TO ORPHAN SOCIETIES and not "anti-orphan-homes" as individual enterprises that are opposed. He further knows that much more than church support of human societies to care for orphans is involved in the problems in Tampa andacross this nation.

I wrote in this bulletin on January 7, 1962, thSunday after Manhattan started, that the interest in introducing human innovations into the church was evident by their news paper advertisements. In answer to a Mack Craig article in the GospelAdvocate, Feb. 15, 1962 of two "loyal" churches in T ampa I wrote in the Feb. 25, 1962 bulletin thathese churches (Manhattan and Florida Avenue) started for the church support of any human societyfor preaching and welfare, and I predicted that theywould give no New Testament authority for their innovations, and they have not to this day

Now let me tell you what these three congregations stand for and why they were started. I challenge any of them to deny these charges andwe will see what happens. Houser would like to have people think that they are fighting in this area,but the truth of the matter is that not a "peep" isheard from any of them in this city. Not a one ofthem will debate his cause.

These three digre ive churches (Manhattan Ave.,Florida Ave., and West Hillsborough) believe in thchurch support from its treasury:

1. Human benevolent societies of any type.
2. Hospitals and clinics.
3. So called "Christian" Colleges.
4. Missionary societies like the Herald of Truth.

1. 5. Mi ionary societies like Gospel Press (under aboard)
6. Recreation and entertainment.
7. The observance of Christmas as the birthdayof Christ.

If they deny any of the first six, they will be itrouble with the powers in Nashville, Tenn. becauseeveryone of them is promoted by the liberals of that area. The Gospel Advocate will brand them"anti" if they reject any one of them

As to the observance of Christmas as the birthdayof Christ, Fred S. Dudney, one of the elders at Manhattan Ave., wrote an article in the T ampaTribune, Monday, December 16, 1963 and said in the second paragraph: "And since we are celebratinghis birthday . . ." He-was writing on "The real meaning of Chr istmas."

In this bulletin of December 29, 1963,1 challengedHouser, The Manhattan Ave. church, the Florida Ave. church or any member to correct this error publicly if they did not believe it. I said: "We will see if his brethren at Manhattan and Florida Avenue will correct him, or if they will share this religious error with him. They will do one or the other. Their silence will indicate approval of his false teaching."

To this date I have not seen or heard one word of disapproval from any member of either group. They must approve it.

These are the real i ues, and they did not start with the college here, and were not believed or practiced in Tampa in years past. It is these innovations and errors that are now causing thtrouble. Brethren everywhere need to know thatthese three churches developed the condition now in Tampa.

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WORDS THAT DIVIDE US-No. 4

It should be distinctly under stood that the title of the present series of studies does not intend toimply that God and the Bible are responsible for the divisions that exist among profe ing Chr istians. It is a matter of fact, however, that there are certain key Bible words about which much misunderstanding has arisen.

"CHURCH"

Our English word "church" is not the most specific translation of the Greek noun ekklesia. Basically, the word ekklesia means "assembly." This Greek noun was used to denote any assembly, religious or otherwise. In Acts 19:32,39,41 we haveexcellent examples of the use of ekklesia to denote an assembly that is in no way religious. In theforegoing passages the noun ekklesia is translated "assembly" in the KJV. The "assembly" referred towas an angry mob of Ephesian townspeople.

"ASSEMBLY" OP CHRIST

As all Bible students know, the noun ekklesia veryfrequently denotes that a embly which has beencalled out of the world by the Gospel of Christ. Consequently, we read in the Scriptures of the "churches of Christ," "church of God," etc. Cf. Rom. 16:16; I Cor. 1:2, et. al. T he noun ekklesia is not always used in the same sense when it denotes this assembly of Christ. It is imperative that we see the different meanings that ekklesia has in various contexts.

LOCAL ASSEMBLY

Sometimes the word ekklesia denotes a local

assembly of Christians. Hence, we read of the

"church" in Antioch; of the "church" in Corinth, etc., Acts 2:47; 13:1; I Cor. 1:2, etc.

The seven churches of Asia, mentioned in Rev. 2 and 3, were seven local assemblies of Christians; not

seven different denominations, as one man is

reported to have said.

After almost thirty years of preaching the gospelI marvel at the unconcern of so many of our brethren over those who fall away from the faith. Time and time again I have seen the world catch upthose who have been faithful with little or no concern on the part of the brethren. Paul knew ofthis indifference when he said in Hebrews 10:24,"And let us consider one another to provoke untolove and to good works." Again in Galatians 6:1,2he puts it this way: "Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekne ; consideringthyself, lest thou also be tempted. Bear ye oneanother's burdens, and so fulfill the law of Christ."

We live in perhaps the busiest time in the historyof the world. Every man and every family has all they can do to keep up with the pressures of modern living. All of this is regrettable but true. At thesame time we must put the Kingdom first. When one of our brethren is overcome by this world heneeds the help of God's people. If he receives this encouragement many times he can be restored. Wenever know the factors that br ing about his fall. The only way we can know is to make the effort to find out, not only what they are, but help him toovercome them. There is great strength in theprayers and encouragement of the saints. Some ofthe greatest in the church today are the result oflove and concern by the people of God

The apostle warns in Hebrews 4 and verse one in this language. "Let us fear, lest, a promise beingleft us of entering into his rest, any of you should seem to come short of it." He goes on to show how the Hebrews fell short and gives this as an exampleto us. Brethren, we need to realize that we are all in danger. Who would know this better than Peter who fell short on the very night our Lord stood before his enemies. In I Peter 5:8 he warns, "Besober, be vigilant; because your adversary thdevil, as a roaring lion, walketh about, seeking whomhe may devour." Because of the nature of this world and the dangers therein he gives this admonition in the 2nd chapter and verse 11, "Dearly beloved I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul." Howdangerous is the position of us all. How we need allthe help we can get from our brethren.

This is not just a job for the preacher or the concern of the elders alone but the work of everychild of God. One of the great verses of the word has this to say. "We then that are strong ought tobear the infirmities of the weak, and not to please ourselves" (Rom. 15:1). It should trouble our very soul when one for which Christ died has fallen into the clutches of Satan. It should be our prayer and our object to help such a one return to the sound ground of God's truth. If we were all as active andprayerful as we should be very few who have named the name of Chr ist could be taken away from the shepherd. What about it my brethren ? Let us resolve to help our brother who needs help, to pray for our sister who needs prayer and to admonish each other and consider one another and provoke to love andgood works.

QUESTION — Does the Jerusalem conference of Acts 15 justify "Area-Wide Meetings" of preachers,elders, and others to discuss matters of common interest?— A.O.

ANSWER — No, it does not! Denominations have long used this incident to justify their ecclesiastical courts, e.g., councils, synods, conferences, etc. In recent years some brethren have used it in an effort to justify "Area-Wide Meetings" of churches. I have even met brethren who suggested that differences among brethren on current i ues be resolved bysuch meetings. While truth on this matter has often been set forth, it is evident that much misunderstanding still exists. A lack of knowledgand much perverted teaching must account for it.Certainly, it is high time all learned the truth onthe matter.

By "matters of common interest" I presume thatour querist has in mind matters and obligations to which the churches involved are equally related. This is important, because I freely admit that there are times and circumstances under which those of one or several congregations may visit, encourage,and a ist another church.

In Acts 15 the i ue of circumcision arose in the church at Antioch. The brethren "determined that Paul and Barnabas, and certain other of them,should go up to Jerusalem unto the apostles and elders about this question" (Acts 15:2). The Lord also revealed to Paul that he should go (Gal. 2:2).At Jerusalem the apostles handed down a divinerevelation on this matter. The elders and the whole church were pleased and joined the apostles in letters sent to Gentile churches revealing the truthon the i ue. The unanimity among the apostles,elders, and the whole church at Jerusalem on this matter as set forth in the letters vindicated Paul as an apostle before these brethren and exposed the Judaizing teachers as false (Acts 15:22-31).

T he decision in this meeting was inspir ed. Noman or group of men can make such decision today.Furthermore, the meeting was not composed odelegates with power to vote in the decision made. It was not a general or area-wide gathering ofchurches ±o determine anything by themselves. Itwas an appeal to the apostles through whomrevelation of truth was made. Every church shouldsettle any i ue today by making an appeal to theapostles and abiding by what they have r evealed to us through the written Word. They have power to bind and loose, and they occupy the thrones of judge

ment (Matt. 16:19;18:18";19:28)

Area-wide meetings of churches today for thepurpose of discussing matters of common or equalinterest accounts for much of the trouble in Zion.

The church historian, Mosheim, in commentin

on the church of the second century says"During a great part of this century, thChristian churches were independent with respect to each other; nor were they joined byassociation, confederacy, or any other bonds than those of charity. Each Christian assembly was a little state, governed by its own laws,which were either enacted, or at least, approved by the society. But in process of time, all thChristian churches of a province were formed into one large ecclesiastical body, which, likconfederate states, assembled at certain times in order to deliberate about the common in interests of the whole.... These councils of which we find not the smallest trace before the middle of this century, changed the whole faceof the church, and gave it a new form" (Mosheim, Vol. 1, page 60)You will notice that it was the coming together

of churches for the purpose of "deliberating abouthe common interests of the whole" that "changethe whole face of the church, and gave it a neform." When churches meet now for the same purpose it is equally wrong — whether theylegislate or not. Often they do become a legislative body, form other organizations for church work, ormake out of one church a functioning and controlling agency for others. It is the unscripturalconcept of thinking in terms of what the wholecan do that brings brethren together in such "Area-Wide Meetings" in the first place, and it results in the creation of a brotherhood society — either separate from the church or a local church made into such — both are wrong! God has not provided for such — there is no scripture for it!

THE PEOPLE'S NEW TESTAMENT WITH EXPLANATORY NOTES

B. W. Johnson

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THE "SON OF PERDITION'S" POMP AND POSITION

"Let no man deceive you by any means: for

that day shall not come, (day of the Lord.

L.W.M.), except there come a falling awa

first, and that man of sin be revealed, the son

of perdition; Who opposeth and exalteth

himself above all that is called God, or that is

worshipped ; so that he as God sitteth in the

temple of God, shewing himself that he is

God" (II The . 2:3-4)

The foregoing words were written by the Apostle Paul some twenty years after the church had beenestablished on the day of Pentecost, A.D. 33. Paulwent ahead to state that the "mystery of iniquitdoth already work: . . ." (Verse 7). In his writings,it is indicated that this Antichrist would arise from within the church itself. "For I know this, that after my departing shall grievous wolves enter in amonyou, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them" (Acts 20:29-30).

We devote the rest of this treatise to excerpts dealing with the subject of Papal power, as the pontiffs themselves would define it.

POPE LEO XIII — 1877-1903 A.D.

In Leo XIII's Encyclical Letter, titled in English,"The Reunion of Christendom," he wrote . . . "But since We hold upon this earth the place of GoAlmighty .. ." (Jamvero cum Dei omnipotentis vices in terris geramus); see Great EncyclicalLetters, page 304. Please note that this 'humble servant' saw fit to capitalize the 'W' in the pronou'We', when referring to himself.

In Leo's Encyclical Letter on the 'Chief Duties of Christians as Citizens,' he stated: "But the supreme teacher in the Church is the Roman Pontiff. Union of minds, therefore, requires, together with a perfect accord in the one faith, complete submi ion andobedience of will to the Church and to the Roman Pontiff, as to God Himself" (Page 193, Ibid.).

POPE PAUL III — 1534-1549 A.D.

Paul III began his Bull with the words of the Lord in Jeremiah, which, by the way, he appropriated to himself: '... Behold, I have placethee over peoples and kingdoms . . ."

POPE PIUS V — 1566-1572 A.D.

Pius V began his Bull by referring to himself as a prince "set up over all nations and all kingdoms,to root up, destroy, dissipate, disperse, plant anbuild ..." (See A. Lowndes, Vindication of AnglicaOrders).

DR. JOHN A. RYAN COMMENTS ON LEO XIII'S ENCYCLICAL LETTER, 'IMMORTALE DEI'

Dr. Ryan's closing remarks read as follows: "In a genuinely (Roman. L.W.M.) Catholic State, publicauthority should not permit the introduction of newforms of religion; but when several denominations have already been established, the State may, andgenerally should, permit them all to exist and tofunction. The reason is that the attempt to suppress them would on the whole be injurious to the commonwealth." Does not such a position answer and explain the cause of all the difficulties whichthe workers of the churches of Christ have had in Italy, during the past few years?

CATHOLICENCYCLOPEDIA ON PAPAL POSITION

A number of statements are contained in the Catholic Encyclopedia, relating to Papal authority.They are abridged as follows: "The sources of ... positive ecclesiastical law are essentially the episcopate and its head, the pope . . . The pope, ashead of the episcopate, possesses in himself the same powers as the episcopate united with him...In proportion as the administration of the Church became centralized, the intervention of the Popes in legislation became more and more marked ...They are the fruitful source of Canon Law; caabrogate all laws made by predecessors or Councils,legislate for the whole Church or for a part, for a particular country, or for individuals. The Pope isnot legally obliged to obtain the consent of any persons; is limited only by Divine law, natural andpositive, dogmatic and moral. He is the living lawhaving all law in the treasury of his heart.. . From the earliest ages the letters of the Roman Pontiffs constitute, with the canons of the councils, theprincipal element of Canon Law" (Cath. Encyc. Vol.ix, page 59 a,b).

ENCYCLOPEDIA BRITANNICA

The Encyclopedia Britannica gives Gratian's condensation of the doctrine of Papal sovereignty in relation to canon law, as follows: "They (the popes. L.W.M.) are above all the laws of the Church, and can use them according to their wish; they alone judge and cannot be judged" (Encyc. Brit. Vol. xxpage 695 d)

In 1924, an Italian published a book in Rome,entitled, "La Supernazionalita del Papato." The author was Ludovico Lucantonio This work was dedicated to Cardinal Gasparri, the Papal Secretarof State. On page 71, it is declared ipsissimis verbis, (the very words) . . . "The Pope here onearth is Christ." ("II Papa, qui in terra, e Cristo;ditelo altrimenti Vicario di Cristo, o successore de Pietro, e direte tutta una cosa.") The preface to this book was written by a Roman Monsignor.

Ignatius Loyola in the sixteenth century said: ".. . the white that I see, I would believe to be black,if the Hierarchical Church were so to rule it..." (Spiritual Exercises of St. Ignatius Loyola, witCommentary by Joseph Rickaby, S.J., page 223.).

POPE PIUS XI — 1922-1939 A.D.

In a Pastoral Letter on the election of 'His Holiness,' Pius XI, the statement is made: "T he papacy — the accepted and cherished supremacy of one conscience over all other consciences, of one will over all other wills!"

SUMMATION OF ROMAN WRITERS ON PAPAL POWER AND POSITION

(1) Leo XIII — "WE ... hold the place of God Almighty." (2) Leo XIII — SUPREME TEACHER is the Roman Pontiff. (3) Leo XIII — COMPLETE SUBMISSION must be given to the Pontiff as to GOD HIMSELF. (4) Paul III — Pope placed OVER PEOPLES and OVER KINGDOMS. (5) Pius V — Pope a PRINCE OVER ALL NA TIONS and ALL KINGDOMS, with power to 'root up', 'destroy', 'dissipate,' 'plant,' and 'build.' (6) Catholic Encyclopedia — Pope ... the fruitful SOURCE OF CANON LAW. (7) Catholic Encyclopedia — Pope ... can abrogate ALL laws made by predecessors. (8) Catholic Encyclopedia — Pope ... is the LIV ING LAW. (9) Encyclopedia Britannica — Pope ... (accord ing to Gratian) is ABOVE ALL LAWS OF THE CHURCH, and can use them as they wish. (10) L. Lucantonio — Pope ... is CHRIST ON EARTH! (11) Pius XI — Pope's will is over ALL OTHER WILLS. Pope's conscience is over ALL OTHER CONSCIENCES.

"... Jesus called them unto him, and said, Yeknow that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But IT SHALL NOT BE SO AMONG YOU: ..." (Emphasis mine. L.W.M. Read Matt. 20:25-26). Jesus has ALL POWER, both, in heaven and on earth (Matt. 28:18).

Attempts are made to use homology as evidence of common ancestors of unrelated organisms. Homology is a comparison of the parts and forms of organisms. Biologists recognize and distinguish between homologous and analogous structures. Homologous structures correspond to one another necessarily and have the same function while analogous structures have the same function but do not necessarily correspond to one another. Homologous structures would be the wing of a bird and the arm of man. They are similar in structure but do not perform the same function. T he wings of the bird and the wings- of a butterfly would beanalogous structures since they perform the same function but are quite unlike in form. Fromhomology the argument is make that similarity is proof of decent. This is an assumed position thatcannot be proven. It is first assumed, then accepted as truth and then used to prove other positions which will not stand on their own merit or without this assumption. It has been pointed out in aprevious article that parallel mutations can produce likenesses where no common ancestor exists. Homologies are produced in some organisms, such as the fruit fly, by different genes. There are certain similarities among organisms which are disregarded since they create more problems than they solve. T he likeness between birds and the duck-bill or platypus, which is considered a mammal, is said to be only superficial and not really a link between birds and mammals. Here again the evolutionist accepts only what hethinks will aid his theory and disregards other likenesses which tend to weaken his position.

PREMILLENNIALISM (No. 8) Connie W. Adams, Orlando, Florida

Having heard Jesus declare that the time was coming when one stone of the temple would not be left upon another, the apostles asked "When shall these things be? and what shall be the sign of thycoming, and of the end of the world?" (Matt. 24:3).Jesus divided his answer into two parts. There would be certain signs preceding the destruction ofJerusalem and verse 34 said that generation wouldnot pass until they wer e fulfilled. From ver se 36 to the end of the chapter, he taught that therewould be no signs or portents of the second coming and of the end of the wor ld, but that this event would come unexpectedly without advance warning. From verses 5-14 Jesus pointed out the general signs which would precede the desolation of Jerusalem. As we pointed out in the last article, all those signs were fulfilled within that generation as he said they would be.

THE DEFINITE SIGN

As they observed the general signs of that coming destruction, they were to be especially watchful for one definite sign. When they saw it, they were to know that the time was upon them and to fleequickly into the mountains for safety. "When yetherefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holyplace, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains" (Matt. 24:15-16). If speculators would allow scripture to interpret scripture, there would be nodifficulty with this passage. What was the "abomination of desolation" spoken of by Daniel? In the desolalation to come upon Jerusalem, something would stand in the holy place whichwas an abomination to the Jews. Luke, in theparallel passage identifies this abomination as the Roman armies. "And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains" (Luke 21:20-21). What was there about the Roman armies which constituted an abomination to the Jews? For one thing they carried ensigns of eagles and images of the emperor whom they worshipped.

For these idolatrous symbols to be displayed in thetemple, or even in the city where God had been worshipped for so long according to divine order, was an abomination of the worst kind for the Jew. When the swarming troops of Rome should surround the city, then the followers of Christ were .to take that as a sign for them to flee into the mountains. Should they be on the housetop when they saw these advancing columns, they were not to stop togather any of their goods out of the house (Verse 17). Those in the field when this was obser ved should not return for goods (Verse 18)Such a time would work a hardship on mothers with suckling children (Verse 19). They were to prathat this would not be in winter because of the hardships upon the women and children from having to flee on short notice without taking careful provision. They should further pray that this flightwould not be necessary on the sabbath since thegates would be closed and difficulties in leavinwould thus arise (Verse 20). What sense would this passage make if interpreted to refer to the secondcoming of Christ? What difference would it makeif he came in the winter or upon the sabbath? What good would it do for men to flee from the housetops and the fields? Wher e would they gand for what purpose? "For then shall be great tribulation, such as was not since the beginning ofthe wor ld to this time, no, nor ever shall be" (Verse 21). This is a strong statement to attach to the overthrow of an earthly city. Yet, no one could read the historical accounts of this overthrow in Josephus without realizing how this applied to thatdesolation. T he siege of the city, cutting off food supplies and the hope of any outside helpreaching them, led to starvation and every kind ofdisease which accompanies such time. It is reported that people actually ate their own children. Jews murdered their fellow sufferers in order to plundertheir houses in sear ch of food. T hen when the Romans did come in, they slaughtered Jews in droves so that blood ran as a mighty current throughthe streets. Josephus reports that over a millionand a quarter Jews were slain. Even allowing for his tendency to exaggerate, there must have been aterrible slaughter. It was more terrible by virtue of the fact that it was a divine judgment upon a peoplewho had rejected their only hope of salvation. Mercifully, the siege was fairly short. If it had notbeen, the conflict would have spread throughoutPalestine and the Chr istians who escaped thedestruction there would have been harmed. That is the force of verse 22: "And except those dayshould be shortened, ther e should no flesh besaved: but for the elect's sake those days shall be shortened." Even after the siege began, certain ones offered false hope that the Messiah would come and rescue them, saying that he was even then "in thesecret chambers" (Verses 23-26). Rather this coming of the Son of man in judgment would beswift as lightening and there would be nothingsecretive about it. This judgment of the Son of manwould come upon them from the hands of the Romans. They were the "eagles" or vultures and Jerusalem was the "carcass" (Verses 27-28).Thus the destruction of Jerusalem was presented as the devouring of a carcass by hungry vultures. Nowonder Jesus wept as he saw what as coming upothem.

EVENTS IMMEDIATELY AFTER THOSE DAYS (Verses 29-34

There are some who apply the first part of the chapter to the destruction of Jerusalem, but wantto make these verses apply to the second coming ofChrist. This ignores two facts: (1) Verse 34 embraces these verses as much as those down to this point. Whatever was meant by verses 29-33,that generation would not pass till "all these things be fulfilled." (2) Verse 29 says "immediately after the tribulation of those days," etc. Events happening many hundreds of years later would not be "immediately" after those days

Verse 29 — "The sun shall be darkened, and themoon shall not give her light, and the stars shall fall from heaven, and the powers of the heavensshall be shaken." T his is figurative language anwas used several times in the Old Testament to signify the downfall of nations, powers and dignitaries. Of the downfall of Babylon, Isaiah said: "For the stars of heaven and the constellations thereof shall not give their light: the sun shall bedarkened in his going forth, and the moon shall not cause her light to shine." Similar symbolism isused in Ezek. 32:7-8 and in Jer. 15:7. If the downfall of Babylon could be pictured as the stars, sun andmoon not giving light, then when Jesus used the same language in prophesying the destruction ofJerusalem, he was predicting that the light oJudaism was going out. Her sun would set, never to rise again. Her reflected honor in her chief menand dignitaries would shine no more. The light oJudaism flickered and died when Jerusalem perished.

Verse 30 — This verse did not say the Son of man would appear in heaven, but rather "the signof the Son of man." When that was done, this would be the fulfillment of the word of Christ who then would be in heaven. The Son of man would be in heaven, but that which would appear would be his sign. The verity of his word would be established.

"Then shall all the tribes of the earth mourn" as the scattered tribes of Jews throughout the world would grieve the departure of their glory and would see in that the power of the Son of man whose rejection had brought all this to pa .

Verse 31 — His power and glory would be further seen as he would send his angels, or gospel messengers, to the four winds to gather into the kingdom those receptive to the gospel. When thdignitaries of Judaism were no more, this sounded the trumpet for the advance of the soldiers of the cro : This is military imagery and pictures the sound of the trumpet to signal the troops to charge. It is a fact that when this official hindrance of Judaism was no more, there was a great advance in the progress of the gospel throughout the world. The number one obstacle of the first century wasremoved.

Verses 32 and 33 — By the parable of the fig treeJesus taught that just as they could know summer was nigh because the branches of the fig tree puforth leaves, even so by watching these portents or signs, they could know when this desolation was at the door. It is a notable fact that the Christians did escape the awful destruction of Jerusalem. It is acurious fact to many that the Roman general withdrew his troops after having laid siege, anthen

later besieged the city again. But the faithful childof God sees in that event the watchful providence ofGod, for it was in that inter val of time that manof the Christians made their escape

There are grand practical lessons to be gainefrom this chapter. It is a shame that these havebeen obscured by the mystical speculations of untaught men. For one thing, we may learn thecertainty of divine judgment upon those whoreject Jesus Chr ist. We lear n that while God is patient, the time comes when his patience ends and justice must be enforced. We learn from this chapter how tragic events can serve to further spread the gospel. In it we see the interest of God in protecting his own. The fundamental purpose of sounding these warnings was so the Christians would be prepared to escape when they cameFinally, we learn the certainty of the word of Christ. "Heaven and earth shall pass away, but my words shall not pass away" (Verse 35). I hope these comments upon a difficult chapter have served to aid in some measure the sincere student of the word of God. The premillennialists have tortured this chapter long enough. It does not teach what theclaim, and in their darkened counsel they havesucceeded in frightening many away from a close and careful study of this chapter.

The final article of this series will deal with Revelation 20. Watch for it next month.

The Apostle Paul wrote to the young preacher

DANGERS FACING THE CHURCH

"beware le»t ye alto, being led away with the error of the wicked, fall from your own steadfastness"— II Pet. 3:17.

Timothy in II Tim. 4:1-4 and told him to "preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine." In II Tim. 2:2 Paul said, "And the things that thou hast heard of me among many witnesses, the same commit thou tofaithful men, who shall be able to teach others also." Timothy was to hold fast the form of sound words received from Paul (II Tim. 1:13). Paul hadinstructed T imothy that no other doctrine was to be taught except the pure simple gospel of Christ (Tim. 1:3). T imothy was to guard or keep that which was committed to him (I Tim. 6:20)

Some one has said that the books of first and

second Timothy are the preacher's handbook. In

these two books the gospel preacher is charged over

and over on the subject of preaching and how it is

to be done. The same gospel is to be preached today

that was proclaimed in Timothy's day and in the

same manner.

T he problem that we want to study in this i ue

of SE ARCHING THE SCRIPTURES is that of

preachers who are hirelings. The hireling has no real

and deep convictions of his own based upon muc

time given to study of the Book and prayer. In

order for one to gain a knowledge of the word of

God there must be much time given to study an

meditation. This is hard work. The wise man said,

"... much study is a wear iness of the flesh" (E ccl.

12:12). To know the will of God, one must meditate constantly on its teachings (Psa. 1:2-3; 119:97104). The hireling does not take the time to spendmuch time in study and preparation to teach theword of the Lord.

Instead of giving himself time to study anmeditate, his time is given to being here, there, and yonder, during the week. He must make all of thesocial engagements in town, take in all the amusements, make his little social pastoral visits to keep everyone "winning friends and influencingpeople." The week is gone, he has sermons to preach on the Lord's Day but has not given himself tostudy (II Tim. 2:15). So come Saturday afternoon or night, he must begin to get something to say ready for the next day. Whatever sermon he preaches will be the thinking of the religious journal that he read seeking for some material. Someone else has told him what to pr each andmaybe even how it is to be said.

When some grave issue comes before the attention of God's children, he has not studied theNew Testament enough to know what the truth is. Therefore, whatever stand he takes on the question will be on the bases of something other than what the Bible says. It may be his best friend believes that way, or the leading journal says so on theeditorial page, or he knows if he does not stand the right way he will no longer have a JOB. That is how he looks at preaching; it is a job by which he earns money just like the day laborer earns his. With him preaching is a profession. He is not preaching toserve the Lord, to save his soul, and the souls oothers. Therefore, he may be expected to change withthe crowd. Which ever way the crowd goes, he maybe counted on the bandwagon. His voice is up for sale to the highest bidder. If one wants him tochange sides or positions on a question, pad his pockets thicker with that green stuff and you haveyou a preacher. He is constantly looking for that green stuff — for greener pastures. If he can makemore money preaching for another church, he willeave at once. If after moving, he finds another church that pays more he can be expected to move again.

His real concern is not for souls but for a better job. When opposition to the Lord's cause comes, hemay be counted among the number to flee. Christ said the hiding would do so because he had no real concern for the souls of men (John 10:11-13), Micah said the false prophets in his day did the same thing (Micah 3:11). May all faithful gospel preacher never come to the point that they are hirelings letting any one that comes along purchase their voice for a mess of pottage (Gen. 25:30). Preach the word with out fear or favor of men lookinunto the Lord for the final reward for faithful ser vice at the last day. "As the Lord liveth, whathe Lord said unto me, that will I speak" (I Kings 22:14). Earnestly contend for the faith (Jude 3).

If you have moved, or if you plan to movesoon, please notify us. Check your name andaddress and see if it is correct, and if not, let us know the correct address.

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

Rufus R. Clifford, Nashville, Tenn. — James P. Miller did the preaching in one of the best meetings we have had at the E astland chur ch, NashvilleTenn. One was baptized, one placed membership,and four were restored. Visitors came from Nashville and all over Middle T ennessee. Nearly30 preachers attended one or more services. A"Question and Answer Period" at the close of each service crated a lot of attention and did great good.Questions were asked on a wide range of subjects,including current problems, and brother Miller answered them in a masterful and instructive manner.

Carl McCullough, Belfast, Northern Ireland — Mywife and I have been in Belfast since the first of November last year. T he middle of April we started a new work in a fast developing area of Belfast. It is slow but we have a number of good contacts and the future looks much brighter than at this time two months ago.

J. Frank Ingrain, Blue Ash, Ohio — We just closed a fine meeting with five being baptized and onerestored. A young man, George Marshall, did the preaching and is now in Tampa with hopes of locating in that area. T he work here is lookingood and I believe the coming year will see real progress with the first year behind us. There is much to be done in the Cincinnati area and we do have some mighty fine people to work with.

James E. Gunn, Eau Gallie, Fla. — Two were baptized here yesterday. Brother Quentin McCay of Birmingham, Alabama will be with us in a meetinSeptember 28-October 4.

Charles E. Beaty, Houston, Texas — I have moved to Houston to work with the church in Home Owned Estates, 13510 Rochester, Houston, Texas after having enjoyed nearly two years of work with theWashington Street church in Camden, Arkansas. Anyone interested in the work at Camden should write to brother H. L. Arrington, 1035 Washington,S.E., Camden Arkansas, TE 6-3181.

AN URGENT APPEAL — Brother Larry Bunch,Box 224, Gotebo, Oklahoma is in need of additionalsupport for himself and wife and three children. Brother Bunch recently accepted the full-time work at Gotebo, but the chur ch was only able to pa$50.00 per week and a house. As anyone knows this is about half the support that he needs for this work. Brother Bunch is a very close personal friend of mine and has been since 1955. You can be a ured of his strong stand in the church and his unfeignedfaith. He deserves adequate support while hmaintains a strong fight in ultra liberal Oklahoma.Please consider this a personal appeal to you for serious consideration.

E. Paul Price, Borger, Texas — Oliver Murray willbegin a meeting here September 20 and continue through 27th. There is a faithful church in Springfield, Colorado now. This was established in the spring. Derrell Shaw and I recently concluded a gospel meeting there. Those who may be interested in the work there may contact brother Phil Powell-son, Springfield, Colorado.

Bill Simmons, Monticello, Ky. — Brethren in or near Kentucky, interested in moving to a full timework the first of 1965, for a church with exceptionalpotential, please contact me: P. O. Box 483, Monticello, Ky. 4-2633.

Jimmy Tuten, Jr., St. Louis, Mo. — The last of July a congregation was established at GreenwoodArk. Brethren Ken Hogen and Jim Burgess (both practicing dentistry in Greenwood) are doing thepreaching and teaching of classes. They began with around 30 in attendance and are now having around 50 gathering for worship. These brethren oppose institutionalism, and are receiving some opposition from institutional churches in the area. The work is moving good.

I held a meeting for them in August, in whichmost of the services were conducted out-doors. Because of the excellent support from brethren inFort Smith, and a number of out-siders in the community, meeting indoors would have crampedthings considerably. There were two baptisms andone restoration.

Charles E. Beaty, Houston, Texas — We are pleased to report one baptism and one restoration during our Wednesday night service, September 91964 ... We would like to encourage travelingbrethren to visit with us when visiting in the East Side of Houston. The church of Christ in Home Owned Estates, 13510 Rochester, Houston, Texas.

A. C. Grider, Meridian, Mi . — After a year and a half of wrangling, W. L. Totty has finally agreed to engage me in debate for two nights at Garfield Heights in Indianapolis where he preaches. The debate is set for December 3 and 4, 1964

The propositions are the ridiculous ones we signedhere in Meridian a year and a half ago. They concern "churches feeding destitute children." The propositions are prejudicial and downright silly. ButTotty won't sign fair propositions any more andwould never debate fair propositions after he didsign them. So we will teach the truth relative tobenevolent work of the church.

Pass the word and everybody come. It would have been good to publish the debate but Totty says"no."

It doesn't look like we will ever debate in Monroe County, Kentucky. Apparently Totty's "sponsor" has backed out. It is my opinion that the "sponsor's boy" (W.L.T.) is the one who has gotten cold feetBut, we shall see. Remember the nights of Dec. 3rd and 4th at Garfield Heights in Indianapolis, Indiana.

Connie W. Adams, Orlando, Florida — We had a good summer at Pine Hills with five baptisms, tworestored and five identified. We had an average of 184 a night in our Bible school in August withclasses taught by Marshall Patton, Walter Henderson, Jim Ward, Tom O'Neal in addition to our local forces. I was in a meeting in June at Westside in Dyersburg, Tenn. and in July at Umatilla, Flawhere Fred Smith preacher. Brother Smith has been there five years and supports himself entirely as abarber. He is loved by the church and highlyrespected in the community. He needs some support so he can devote two or three days a weekto personal work. As it is, he is breaking his health by trying to do too much. The church there is carrying its own load on their new building. Who can help? Contact Fred Smith, c/church of Christ, Umatilla, Fla. I will be in thefollowing meetings the rest of the year: Clermont,Fla., Sept. 7-13; Park Blvd., Louisville, Ky., Oct. 714 and Merritt Island, Fla., Nov. 8-15. Jere Frost of Birmingham, Ala. will be with us in a meeting Nov.22-29.

GOSPEL MEETINGS

Steve Hudgins was with Edward Bragwell and the Central church in Charlotte, Tenn. in a meeting early in September ... Irven Lee of Jasper, Ala. was with John Iverson and the Imhoff Avenue church in Port Arthur, Texas in a meeting the first week of September. He is to return for another meeting i1967 ... Robert Jackson of Nashville, Tenn. began a gospel meeting with the Hickory Heights church in Lewisburg, Tenn., September 14 ... Bill Cavender was in a gospel meeting with the Westvue church in Murfreesboro, Tenn., September 21-30. Dave Bradford is the local evangelist... Harry Pickup of Tampa, Fla. was with the Shively church inLouisville, Ky. September 13-20. Glenn Shaver is the local preacher .. W. L. Wharton of San AntonioTexas will be with the University Heights (Lexington) church near Louisville, October 4-11... Ralph Reece of Yuma, Arizona did the preaching in a meeting at Burnett and Hancock, Louisville, Kywhich closed September 11... Grover Stevens of Louisville, Ky. was in a gospel meeting with thDrew Park church in Tampa, Florida which closed early in September. Three were baptized intoChrist... Harris J. Dark will be the speaker in a gospel meeting at Franklin Road church in Nashville,Tenn., October 4-11. David Claypool is the localevangelist.

Fred R. Zapp (an elder at Franklin Road),Nashville, Tenn. — We are to begin a meeting onOctober 4th, through the 11th, with Harris Dark doing the preaching. He has agreed to take at least three nights to review the sermons whichwere delivered by brother Baxter, calling black as black, white as white. Of course, we will expect himto do it with the right motive in mind, also in theright spir it. We have also suggested to him thatshould anyone so desire to debate the matter, wwould furnish the building for any discu ion of public nature.

Ken Murphy began to preach in Wauchula, Fla. about the middle of August, 1963 and continuethere to the last of March, 1964. J. T. Smith is now the preacher at Wauchula, and is doing a good work.

During Ken Murphy's stay in Wauchula, ten were baptized and four restored to the Lord. On September 1, 1964 Murphy began with the HabanAvenue congregation in Tampa, Fla. The meetinghouse is located on the corner of Ivy and HabanAvenue in Tampa.

John W. Pitman, St. Joseph, Mo. — We moved from Rock Springs, Wyo. where we had worked for 16 months with the 2nd and G. church to begin work with the 10th and Lincoln church in St. Joseph. The church here has been meeting about 18 months,having been ousted from the place of worship by theliberals. They rented the church building at 10tand Lincoln and preachers came from Kansas Cityeach Sunday until we came to work with them. The membership is 26. Since our coming the buildinwhere we meet has been purchased for $11,000. Weowe a balance of $9,000. The payments will be $100 per month plus interest. I am supported in the work here by five places, but all the support at the church here gives is our house and we pay all the bills. We are in need of at least $100 per month support. We have four children all in school. I have an injured back and cannot work at public works. We would be glad to hear from any who can help us. BillMoore of Butler, Mo. is to be with us in a meeting,October 12-18. Worship with us when passing this way. We live at 2212 Pacific St., phone BR p-9267,St. Joseph, Mo.

Wiley Adams, Newport, N.C. — During the weekof August 9 the churches in this area (Newport,Morehead City and New Bern) were greatly upliftedby the preaching of Wm. Wallace, Cecil Willis andConnie Adams. The following week (Aug. 17-21)the Newport church supported me in a short gospel meeting at the small church at Roanoke Rapids,

N.C. There were no additions but we feel that the church was strengthened. This was their first gospel meeting since their beginning about a year ago. For those who may be passing through the meetingplace is located at 140 Williams St. When travelingRoute 301 through N.C. Roanoke Rapids is situated about 4 miles west of Weldon, N.C. These goobrethren will be glad to have you stop in.

THE NEW TESTAMENT COMMENTARY

by William Hendriksen

THE GOSPEL OF JOHN, 505 pages .................$ 6.95

PHILLIPIANS, 218 pages .................................. 5.95

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I & II TIMOTHY & TITUS, 404 pages ............... 6.00

REVELATION — MORE THAN CONQUERORS,

285 pages .................................................... 3.50 All five volumes — $25.00

A COMMENTARY ON MATTHEW AND MARK, J.

W. McGarvey

A helpful commentary by one of the great scholars of the past. A useful volume to preachers and students of the Bible.— 383 pages. -$3.5O

"ABOUT TEN THOUSAND DOLLARS''

Boles Home is located at Quinlan, Texas aboutten miles south of Greenville. A few days ago young man from this congr egation and I, alonwith brother Foster Ramsey went down to Boles Home to have a talk with brother Gayle Oler. will only give a few details which led up to the trip.Foster Ramsey, preacher for the Johnson street church had suggested to the young man from Walnut Street that he go down and talk witbrother Oler. He said that brother Oler could straighten him out on certain matters. The youngman suggested that I go along but Foster Ramseywould not agree for me to go. I thought it unfair for two grown men to discuss the matter withone unmarried boy. I told the young man to calbrother Oler and see if he would agree to me accompanying him. Brother Oler told the younman that I could come but that he did not intend to fuss with me. We went down and met in one of the buildings on the campus of Boles Orphan Asylum.It shall not be my purpose to review everythingthat was said. T hat would be impossible in onearticle. I realize there is a great temptation tmisrepresent what a person has said in such aconversation, so I shall weigh my words so this will not be done.

We discussed a number of things but one of themost amusing ones was about the financial assets of Boles Home. I asked Gayle who stood "en loco parentis" at Boles Home. He had insisted that Boles Home was just like mine. I said, "Do you, the board or teachers stand in the place of parents ?" He said,"We all do." He would not say that he was the onlyone who stood in the place of the natural parents. I then quoted Paul's statement, "But if any providnot for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel" (I Tim. 5:8). I insisted that if thechildren belonged to all of them and they stood in the place of parents, that it would be imperative for them to be in a state of poverty before theycould ask the church for help. Gayle said, "Now Ward, you know that is no argument." I said, "Yeah,Gayle, I believe it is!" Gayle and I have known one another for a number of years. He heard medebate the i ues in Ft. Smith, Arkansas. Since Gayle had said he kept no secrets about the finance of Boles Home, I asked him how much money theyhad. He said, "Now do you mean cash ?" I said,"Yes, that will be a good place to start. How muchdo you have ?" He said, "Now this does not include stocks, bonds, property, etc., but I guess we haveabout ten thousand dollars." The word "About" is a relative term. It can be stretched like the rubber of India. But I took his word for it. He had just told me of a farm worth several thousand dollars, which aperson had willed to the home. He never did tellme what the entire value of the institution was... Looking around,I would guess it to be at least one-half million dollars. If this is too much he might give us alisting of the assets. It might prove interesting

This led us back to the subject of poverty or poor saints. I insisted that parents worth ten thousand dollars cash, with property po ibly valued up toone-half million dollars, would not be an object ocharity! He said, "Ward how much can a man havebefore he is an object of charity?" I answered bsaying that I had never tried to set an exact amount,but if charity means charity and poor means poor,he certainly couldn't have much. So I put him in thedefensive by asking, "How much do you say one can have ?" Gayle said he didn't know. I said, "Then the Bible has given us instructions to help the poorsaints and none of us have enough sense to knowwhen we are poor!" If that is so elders could helanyone. He made no reply to this. So brethren wenow have the answer. If you are worth from ten thousand dollars to one-half million, who knows you may be an object of charity. Later in the conservation when I pressed him on how much one could have before he receives charity, he said, "That depends." Yes, it does depend on a number ofthings. One thing is how much a man loves the almighty dollar. When will brethren wake up and see through this Orphan Home racket? Gentle reader, no one has said that a man couldn't have possiblya dollar in his pocket and still be an object ocharity, but any man who can see through a stepladder knows that parents who are worth one-half million dollars, or even much less than this could not be worthy of charity from the church treasury! Since Gayle says that they stand in the place of parents,and it is a known fact that they refuse to care for their own, my Bible says they are worse than infidels. If I should refuse to take care of mchildren and insist that the church support them,wouldn't I be worse than an infidel? Certainly so,and I don't have a half-million dollars!

Oh yes, I challenged Gayle for a debate at theclose of the session. He said, "I am not interested in debating you, I am getting along just fine." I suspect that he is in a number of ways. I then challenged Foster Ramsey for a debate. He said that it wasn't for him to say that it would be up to his elders. I told him to stop hiding behind his elders and come on out. He denied that he was hidingbehind them. But it is a known fact that the elders from Walnut Street asked the Johnson Street elders about a debate and they refused! Foster said, "I have never known of one of these debates doingany good, have you?" I said, "Yes, I had seen goodresults from debates of this kind." He expressed doubt at my affirmation.

So for the time being, I suppose there will be nodebate near Boles Home. Let us pray that the dawill come when Brother Oler will defend in publiwhat he tried to defend in private. In closing, whynot check up on your finances. You may be an objectof charity and not know it!

THE LONGSUFFERING OF GOD

D. W. H. Shelton, Tampa, Fla.

Not many people realize nor understand the patience of God and His longsuffering toward people while waiting for them to repent.

In the book of Jonah we have a wonderful example of this. "Now the word of the Lord cameunto Jonah the son of Amittai, saying, Arise, gto Nineveh, that great city, and cry against itfor their wickedness is come up before me" (Jonah

1:1,2).

Most every one knows the story of Jonah's flightand the consequences of it. In Jonah 3:1-4, "The word' of the Lord came unto Jonah the second time,Saying, arise, go unto Nineveh, that great city and preach unto it the preaching that I bid thee. So Jonah arose, and went unto Nineveh, according tothe word of the Lord. Now Nineveh was an exceeding great city of three days journey, anJonah began to enter into the city a days journey, and he cried, and said, Yet forty days, andNineveh shall be overthrown."

The longsuffering of God gave them just fortdays to repent (Verses 5 and 6 tell us that the entire city repented, the king left his throne, put off his robe, put on sackcloth and sat in ashes. "And God saw their works, that they turned from their evilway; and God repented of the evil, that he had said he would do unto them; and he did it not" (Jonah 3:10).

"And the Lord said, My spirit shall not always

strive with man, for that he also is flesh: yet his

days shall be an hundred and twenty years" (Gen.

6:3). From verse 8 to the end of the chapter, w

learn that Noah found grace in the eyes of the Lord.

God commanded him to build an ark of gophe

wood, gave him complete instructions how to build

it and what to put in it.

"And, behold, I, even I, do bring a flood of waters

upon the earth, to destroy all flesh, wherein is the

breath of life, from under heaven; and every thing

that is in the earth shall die" (Gen. 6:17). "This

did Noah, according to all that God commanded him,

so did he" (Gen. 6:22). God gave those people a

hundred and twenty years to repent. Had they done

as Nineveh did there never would have been a flood.

Now, hear this: "For Christ also hath suffered for

sins, the just for the unjust, that he might bring

us to God, being put to death in the flesh, bu

quickened by the Spirit; By which also (by th

Spirit) he went and preached unto the spirits in

prison; which sometime were disobedient, when once

the longsuffering of God waited in the days of Noah,

while the ark was a preparing, wherein few, that is

eight souls were saved by water" (I Peter 3:18-20)

The Spirit of Christ went and preached through

Noah, (The eighth person, a preacher of

righteousness, II Peter 2:5), and the longsuffering

of God waited an hundred and twenty years for the

spirits (People) in prison to Satan and sin to

repent.

When God gave the law of Moses to the Israelites

as a schoolmaster to bring them to Christ, that they

might be justified by faith (Gal. 3:24), the long-

suffering of God waited fifteen hundred years for

them to prepare for the coming of the Messiah. But when Christ came, finished his work on earth, wentback to heaven and sent the Holy Ghost and thechurch was established, only an hundred and twenty souls were ready

The longsuffering of God is seen today as Hewaits for people to repent, and just as He set thetime for those events we have mentioned, He has already determined the day for the final judgment"And the times of this ignorance God winked at(over looked); but now commandeth all men everywhere to repent: Because he hath appointed a day,in the which he will judge the world in righteousness by that man whom he hath ordained (Jesus Christ) whereof he hath given assurance unto all men, in that he hath r aised him from the dead" (Acts 17:30-31)

The fact that Jesus was raised from the dead is proof to us that all will have a resurrection when the Lord comes in judgment

"For as the Father hath life in himself, so hath he given to the Son to have life in himself; Anhath given him authority to execute judgment also,because he is the Son of man. Mar vel not at this;for the hour is coming, in the which all that are in the graves shall hear his voice and shall come forth: they that have done good, unto the resurrection oflife; and they that have done evil, unto theresurrection of damnation" (John 5:26-29). InJohn 6:44,45 Jesus said, "No man can come to me,except the Father which hath sent me dr aw himand I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God,Every man therefore that hath heard, and hatlearned of the Father, cometh unto me."

One must hear and learn about God, must believe(Heb. 11:6). Faith comes by hearing and hearingby the word of God (Rom. 10:17). He must repent (Luke 13:3-5), Acts 2:38, 17:30, 11:18). He must confess (Matt. 10:32, Rom. 10:10). He must bebaptized (Acts 2:38, 22:16, Rom. 6:3-5), Gal3:26,27). When these commands are obeyed onbecomes a Christian (Acts 11:26, 26:28, I Peter 4:16). And the Lord adds him to the church (Acts 2:41, 2:37 and Col. 1:13).

THE WORD

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

(Some of the best preaching to be found oholding to the word and the good effect of this course in the life of the one so doing is in the so-called pastoral epistles. The following study is intended to be suggestive, rather than exhaustive;it is left to the reader to make his own applications.)

INTRODUCTION

This study is based upon the three so-called pastoral epistles: First and Second Timothy anTitus. These letters deal with three primary subjects: (1) Church government, (2) sound doctrine, and (3) godline .

These three topics are vitally related to eachother: One purpose of a good government for thechurch is to guard the sound doctrine (Tit. 1:9) the sound doctrine, when taught and applied, willresult in godliness (1 Tim. 6:3; Tit. 1:1).

Page 14

Our study will deal with the second of these topics. We shall begin at 2 Tim. 4: 1-8 and consider

PAUL'S CHARGE TO TIMOTHY — "PREACH THE WORD."

The solemnity of this charge is impressed upon us by two features of it: (1) Paul's condition, and (2) The witnesses of it.

The apostle Paul has spent himself in service to Christ. He has suffered many privations and muchphysical pain for one reason: He preached the word. He has now reached the close of his ministry; the timeof his departure has arrived. As he looks back over the past, do you think that surely he will advise this young man to quit the ministry while he has time? Far from it; almost the last thing he writes is: "It is worth it! Preach the word!"

Paul calls God and Christ to witness this charge. He makes Timothy responsible, not to any man or set ofmen, but to God and Christ before whom he must oneday stand to be judged.

Consider the charge itself. Paul says simply, "Preach the word! Do not try to be a sociologist or aphilosopher (like most modern preachers), but preach the word! Do not preach your views and opinions about the word, but preach the word itself."

Most preachers do not understand these three simple words. They cannot conceive of anyone just preaching the word apart from human interpretations of the word. They do not think it can be done.

But it can be done! When W. T . Cooke asked James P. Miller in one of their debates at Nashville, Georgia, "What do you believe about Mark 16:16?," brother Miller replied, "I believe, 'He that believeth and is baptized shall be saved.' " Brother Miller was a preacher of the word. We knew what Paul meant.

It is the obligation of the gospel preacher topreach what he finds in the word. He cannot evade any issue. The man who binds himself to abide within the limits of some written or unwritten creed imposed upon him by men and which limits him inthe carrying out of this obligation must give anaccount to God.

THE FAITHFUL WORD

This word which Timothy is to preach is the word of God (2 Tim. 3: 16-17). Hence, it is the word of truth (2 Tim. 2:15).

In a weak as water age in which nearly anything is regarded as all right in religion it is refreshing tolearn of the certainty of God's word and to hear ofsomething to which we can anchor when Jesus says, "Thy word is truth!" I know then that whatever is true must be consistent with this word; if it is not, it is not true— it is a lie!

The word Timothy is to preach is the faithful word (Tit. 1:9). Paul thus used the word pistos to describe the word as something trustworthy, something that can berelied on (Thayer, p. 514). Pistos says that you can putyour confidence in this word. You can depend upon it.The reason is given at v. 2: It is the word of one who cannot lie. Compare 1 Pet. 2:2 where the word is described as spiritual milk which is adolos— without guile. It has absolutely nothing in it to mislead or deceive; it can be trusted at every point.

When it comes to religion; when it comes to that on which my standing with God depends; when it comes

time to die and meet God; when questions are raised which involve the destiny of my soul:

(1) I am not willing to rest the case upon:

(a) The way I feel— for a lie, if believed, could cause me to be happy or sad depending onthe nature of it (Gen. 37; 45:26). If I believe I am saved I will be just as happy as if I was saved, yet be just as lost as can be. T hus, I am more concerned with why I feel as I do than I am with my feelings them-selves: Do I feel this way because I have accepted the truth, or have I been misled? (b) What is popular. I am not concerned with how many people believe what. Most peoplewill be lost (Matt. 7:13-14). (c) What my ancestors did or were— for nothing I believe can affect their destiny, andrefusing to accept the truth will not change thetruth one bit. If Saul of Tarsus had acted on this basis he would have been lost (Acts 22:3-4;26:4-5, 9-11). If my father died an infidel, myrefusal to accept Jno. 8: 24 and Mk. 16:16 would not change his state no matter how "good" a man he might have been. (d) Human opinion — for humans are fallible (Prov. 14:12; Jer. 10:23; Jno. 16:1-2). (2) When the destiny of my soul is involved Iam determined to accept nothing less or otherthan a "Thus saith the Lord" for everything Ibelieve, teach, and practice, and simply to stand thus upon the word of God. I know it is thetruth and can be relied on.

THE SAME WORD PAUL PREACHED

Study 1 Tim. 1:10-14. In verse 12, the clause "that which I have committed unto him" is from ten (the) paratheken (a deposit) mou (1st person, possessive, of me). Literally translated, it is, "the deposit of me," or as the ASV footnote points out, "my deposit," or as Vincent has it, "my sacred trust." The word paratheke means a deposit, a trust or thing assigned to one's faithful keeping(Thayer, p. 482). It is three times combined withthe verb phulasso (guard): here, in v. 14, and in 1Tim. 6:20. Compare these. The ASV footnote is obviously correct. "My deposit" is not something Paul has deposited with God, but rather, something God has deposited with Paul, e.g. the word, orgospel.

With this in mind, follow Paul's line of

thought:

(1) The gospel was committed to Paul as asacred trust (vv. 10-11; cf. 1 Tim. 1:11, "which was committed to my trust"). It was his responsibility to keep and guard it faithfully. (2) But he is imprisoned, suffering (v. 12), soon to die (4:6). Now what will become of thegospel?

(3) Paul is confident that it is entirely safe

(v. 12) ; "he knows the Christ whom he trusts and is persuaded that, despite his imprisonment and expected martyrdom, Christ is able to guard the gospel so that its work shall not be stopped, guard it against that day when this gospel's work will be wholly done. Taken out of Paul's hands at his death, this 'my deposit' Christ will guard, place into other hands, ever keepsafe" (Lenski).

(4) But Christ will use human means in theguarding of the gospel; hence, note what Paul tells Timothy (vv. 13-14)

Paul tells Timothy: "Hold the pattern of sound words which thou hast heard from me" (v. 13)

Observe how Paul uses the plural "words" here;in 4:2 he uses the singular "word." The word (the message as a whole; the sum total of the divinerevelation) is expressed in words.

Paul had received these words from God throughthe Spirit (1 Cor. 2: 10-13). They are really notPaul's words but God's.

Timothy had heard these words from Paul, anthey constitute a hupotuposis (pattern) which hemust keep before him, hold fast to, and copy as amodel (Thayer, p. 645). Not only is the message asa whole (the word) important, but the very words in which the message is expressed are a pattern from which we must not deviate, else we step from the truth to falsehood. Paul's words are in the letters he wrote. We have them as our pattern or model.

More light on this comes at 1 Cor. 4: 16-17. In v. 16 Paul urges the Corinthians to be mimetes (imitators) of him— to mimic him, or do like hedoes. "In what respect the Corinthians are to pattern after Paul he indicates in v. 17, where hetells them that Timothy was sent to them toremind them of 'my ways,' 'even as I teach everywhere in every church.' Paul's gospelteaching is the pattern which the Corinthians are to reproduce in their midst" (Lenski)

But let us advance to another point. Chapter 2,verse 2 further emphasizes that the word Timothyis to preach is exactly the same word Paul preached. some will teach a different doctrine (1 Tim. 1:3; 6:3); but T imothy is to teach the same things which he had heard from Paul.

Not only is that true, but the faithful men whomhe taught could then teach these same things to others also. As Lenski well remarks, "This is the true apostolic succession of the ministry: not an interrupted line of hands laid on which extends back to the apostles themselves so that all ordinations which are not in that line are null and void; but a succession of true apostolic doctrine,the deposit of what we still hear from Paul in his writings, this held by us in faithful hearts withcompetency to teach others these same things. The apostle did not evidently expect the futur e teachers of the church to produce new of different teaching. The gospel is changeless in all ages."

Note the following: (1) Paul taught the same things in every church (1 Cor. 4:17). This meansthat every one of the churches in which Paul taught was exactly alike. (2) Timothy was to follow thepattern laid down by Paul. If Timothy teaches the same things which Paul taught in every church,then the churches planted by Timothy will beexactly like those planted by Paul. (3) If the "faithful men" teach these same things, then thchurches they plant will be exactly like those plantedby Paul and Timothy. (4) If "Faithful men" today teach these same things, then the result willbe the same even in this twentieth century

Paul ordained elders in every church (Acts 14: 23). That made all the churches exactly alike in this respect. If we follow this pattern today, present day congregations will be exactly like the New Testament congregations.

We cannot be different from the New Testament practice in any area as long as we teach and applythe same things Paul taught. If the faith andpractice of a religious group today differs from that of New Testament churches the reason is to be found in the fact that the group is notteaching the same things Paul taught. They are teaching a different doctrine; hence, their faith and practice is different.

"HANDLING ARIGHT THE WORD OF TRUTH"

We have learned that we must preach the word,the faithful word, the same word Paul preached. But as we advance further, observe that it is possible to quote Paul's words and still fail toteach the same things Paul taught.

Some corrupt or adulterate the word of God (2Cor. 2:17). Paul did not handle the word deceitfully (2 Cor. 4:2), but some do. Some wrest the scriptures (2 Pet. 3:16). The verb strebloo (wrest) means to torture, put to the rack;metaphorically, to pervert. It is used of one who wrests or tortures language to a false sense (Thayer, p. 590). These torture the scriptures and thus force them to say what the torturers want them to say

The devil quoted scripture, but he did not teacthe truth (Matt. 4: 5-7). He said, "It is written . . ." But Christ replied, "Again it is written . . ." • In other words: "That is not all the scriptures say on that subject." Many false teachers today follothe method of interpretation which the devil used here and formulate a doctrine based upon one or two verses and show a total disregard for other verses which have an important bearing on thesame subject-We must learn to view any one verse in the light of all else the Bible says on the same subject.

Paul instructed Timothy as follows (2 Tim. 2:15): When you teach, remember that you are notonly presenting yourself to men, e. g. "them that hear " ( v. 14), but also to God. Give diligence tobe approved of God, rather than to be ashamed by drawing forth God's fatal disapproval

He could be approved of God by "handling arightthe word of truth" (American Standard Version).The Greek orthotomeno is discussed by Vincent:"From orthos straight and temnien to cut. Hence, to cut straight, as paths; to hold a straight course; generally, to make straight; to handle rightly. Vulg. recte tractare. The thought is that the minister ofthe gospel 'is to present the truth rightly, noabridging it, not handling it as a charlatan (see on 2 Cor. ii. 17), not making it a matter of wordy strife (ver. 14), but treating it honestly and fullyin a straightforward manner."

CONCLUSION

Other important le ons could be drawn from these letters. Perhaps, in a future article I willdiscuss the relationship of the sound (healthy)teaching to the sound life, godline . Now, as I donot seem to be getting close to a polished conclusion to these remarks, I shall simply call iquits.

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