SCRIPTURAL BAPTISM

H. E. Phillips

It is of utmost importance that any religious act be exactly as God directs, otherwise it is an emptyand vain act. Baptism is one thing that the religious world has been divided over as long as religious denominations have existed. There is absolutely noexcuse for men being disturbed over this subjectbecause it is fully taught in the New Testament. Abrief study may help us to see the simplicity ancompleteness of the subject in God's word.

There are three important questions aboutbaptism that must be answered before we knowwhether or not it is scr iptural. For a thing to bescriptural it must be taught in the scriptures. These questions are: "What is the action of baptism?" "Who should be baptized?" and "Whshould one be baptized?"

Scriptural ACTION means what is done. Noteverything called baptism is scriptural. We are notinterested here in telling of all the unscriptural practices, but only what is taught in the word ofGod. The word "buried" is a definite action. "Therefore we are buried with him by baptism into death ..." (Rom. 6:4). "Buried with him in baptism ..." (Col. 2:12). This is a scriptural action annobody will deny it. It is also true that any substitute action is unscriptural (untaught in theNew Testament)

The word "baptize" comes from a Greek term which has a definite action. It means to dip oplunge, and when water is the element, as the great commi ion indicates, the subject is "dipped" o"buried" in the water. Besides this the cir cumstances surrounding all cases of baptism inthe New T estament show that the action was a bur ial. I n Acts 8:38 Philip and the eunuch "went down both into the water, both Philip and the eunuch; and he baptized him." Both going into thewater to baptize one man would be foolish unless the action was a burial. "And Jesus, when he wasbaptized, went up straightway out of the water" (Matt. 3:16). There would have been no point iJesus coming "up out of the water" unless He "went down into the water" to be baptized. It is all clear if we understand the action to be a burial. This is the only action that is scriptural.

It makes a difference WHO is baptized. The person must be a believer (Gal. 3:26, 27; Heb. 11:6).In the commi ion as recorded by Mark the Lord said: "He that believeth and is baptized shall be saved." If one does not believe, he cannot bescripturally baptized. This eliminates infants anduntaught persons. Infants are not lost and do not need to be saved. They are SAFE. Sin is what separates us from God, and infants have not sinned. In Romans

6:17 we read, "But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart" — and Romans 10:10 says, "For with the heart man believeth unto r ighteousness" — that form of doctrine which was delivered you." This obedience must be "from the heart" or by faith.The next verse shows the results of this obedience by faith — "Being then made free from sin ... " The scriptural subject for baptism is a believer who has repented of his past sins and has confessed Christ to be the Son of God (Rom. 10:9, 10; Acts 2:38). No one else can be scripturally baptized

It also makes a difference WHY one is baptized. The act has a definite purpose. When Peter and theapostles had preached the first gospel sermon on Pentecost, the hearers were pricked in their hearts and cried out: "Men and brethren, what shall wedo?" The statement that they were "pricked intheir heart" simply shows that the preaching haconvinced them or made them believers. Now to these believers Peter said: "Repent, and be baptized every one of you in the name of Jesus Christ FOR THE REMISSION OF SINS ... " (Acts 2:38).Romans 6:17 says that they must obey "from theheart that form of doctrine" — the death, burial and resurrection of Christ — "which was delivered you. Being then made free from sin, ye became the servants of righteousness" (Rom. 6:17, 18). This is baptism. The purpose in being made free from sin is to become the servant of righteousness, to walk in newness of life (2 Cor. 5:17). We must be inChrist to be a new creature, and we arise to walk in the new life when we are scripturally baptizeinto Christ (Gal. 3:26, 27). There is absolutely noway to get into Christ except by being scripturallybaptized into him.

We must have the right ACTION, PERSON, AND PURPOSE to be scripturally baptized. We must bescripturally baptized to be saved. Christ said so inMark 16:16. We must be saved if we hope to escapethe everlasting punishment from the presence of the Lord (2 Thess. 1:9). It is important!

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CHREMATIZO, "were called," Acts 11:26 No. 8— (Conclusion)

CHREMATIZO IN THE NEW TESTAMENT Acts 11:26

Robertson concedes that chrematisai is the subject of egeneto, along with sunachthenai anddi-daxai, and yet asserts that Paul and Barnabas are doing the gathering (sunachthenai) and teaching (didaxai) but that the Gentiles in Antioch are doing the calling (chrematisai) (Word Pictures in the New Testament, vol. 5, p. 160). Itseems to me that this position is inconsistent.

Knox asserts that the Christians would not have dared call themselves by a name so sacred to them,but that the men of Antioch would not have hesitated to do so (The Acts of the Apostles, p178).

McGarvey denies that Paul and Barnabas called the disciples Christians. He reasons that its divine approval is seen in its acceptance by the apostles (New Commentar y on Acts of Apostles, p. 228)

Alexander observes on chrematisai, "It does not here mean to be named by God or themselves; fothen the name would have occurred more frequently . . ." (Commentary on the Acts of the Apostles,

p. 486)

Lenski notes that the aorist active infinitive means "to bear a name" and that outsider s bestowed the name (The Interpretation of Acts of Apostles, p. 458).

G. H. C. MacGregor comments on chrematizo inActs 11:26 that the "folk of Antioch" fastened on the disciples a kind of party designation as anickname (In The Interpreter's Bible, vol. 9, p149). This same view is likewise held by Vincent andby Robertson.

Boles asserts that it matters but little who first coined the name "Christian" and applied it to thdisciples of Christ since the name is divinely approved in I Pet. 4:16 (A Commentary on Acts of the Apostles, p. 185)

It seems to me that the Greek of Acts 11:26 will not allow any other than Paul and Barnabas to be the subject of chrematisai. It seems that the "beinggathered" (sunachthenai) and the "teaching"(didaxai) and the "calling" (chrematisai) are all tobe understood as events that "happened" to Paul and Barnabas (egeneto autois).

In light of the consistent Biblical use of chrematizo and especially in light of the active form in Acts 11:26, I do not believe we are justified inabandoning the oracular significance of the verb inActs 11:26.

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We commend to you the OPEN LETTER to brother Barry L. Anderson, editor of The GospelDefender by A. C. Grider. We were getting readyto do exactly the same thing when we received thearticle from the pen of brother Grider. We rejoiceto see men with the courage to "contend for thefaith" even against those who hold prominence andpower. T he truth will always win.

One of the most ser ious problems within thechurch today, aside from the doctrinal errors and modernism that are making inroads into manycongregations, is the apathy of most members. Inspite of the fact that we constantly teach that abaptized believer has been raised to "walk in newness of life" (Rom. 6:4), and that he must "put on the new man, which is renewed in knowledge after the image of him that created him" (Col. 3:10), we findthe larger portion of the average congregation almost totally indifferent to the issues of the day and thdangers confronting the church. We use every scriptural means we know of to get God's truth across to Christians, but it is almost impo ible with some to teach them one thing

Paul said by the Spirit: "Study to shew thyself approved unto God, a workman that needeth notto be ashamed, rightly dividing the word of truth" (2 Tim. 2:15). Again, "Meditate upon these things;give thyself wholly to them; that thy profiting mayappear to all. Take heed unto thyself, and unto thedoctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee" (I Tim. 4:15, 16). "Till I come, give attendance toreading, to exhortation, to doctrine" (I Tim. 4:13). These passages tell us to study, meditate, and read,but most members of the church can be persuaded to do neither.

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AN OPEN LETTER

Mr. Barry L. Anderson, Editor The Gospel Defender Florence,AlabamaDear Brother Anderson:

For several months you have been sending thGospel Defender to our members here at Seventh Street. This is to express appreciation for the efforts you have put forth in the last two issues to stem the tide of liberalism in the church.

We have not always appreciated your efforts andseveral times it has been necessary for me to carrythe Gospel Defender into the pulpit here and intothe studio for our radio program and expose your false teaching. It has been necessary to show where you misrepresent those of us who still insist on a"thus saith the Lord." But in the last two issues you have set forth the truth relative to the liberalism which you say is sure to split thechurch.

Brother Robert L. Willis is to be commended for his review of Burton Coffman's article in the GospelAdvocate on Feb. 20, 1964. As Willis charged, this article in the Gospel Advocate is E RRONEOUS AND DANGE ROUS. As he said, this Advocatearticle contains GROSS ERRORS. I agree with Brother Willis that the teaching done in this issue of the Gospel Advocate will DIVIDE the church,HURT the schools, and DEVELOP A BITTERNESS"that fifty years cannot er ase."

But the thing that pleases me about the GospelDefender taking up the fight is that back in theJanuary 1963 i ue it was stated that the Defender was going to be used to assist brethren in MISSISSIPPI in their fight for truth. I presume that it is being sent to most of the Christians in our state. If we ever needed the "Gospel Defended" iMi issippi it is NOW! A few weeks ago AlonzWelch came to Northside here in Meridian and preached a few nights. I went two nights and read notes from brethren who attended when I couldn't go. Brother Welch taught EXACTLY and PRECISELY what Coffman taught in his Advocate article. In fact, the arguments Welch made must have been taken dir ectly from the Advocate. Manyof them were in the almost identical words of Coffman. Since the Gospel Defender charges that the Advocate article is "erroneous and dangerous" and contains "gross errors" and since Welch taughtthe same thing, it follows that it is in the contention of the Gospel Defender that Welch also teaches anerroneous and dangerous doctrine. And indeed hedoes.

I hope and pray that you brethren won't weaken, as the Firm Foundation did once when it came in conflict with the Advocate, and back away. But I am sure you have an up-hill battle on your hands. The Advocate is going into THOUSANDS of homes at CHURCH EXPENSE. Many people look on thAdvocate as "gospel." The colleges and the so-called BIG preachers are ALL, or nearly all, on the side of LIBERALISM. And, after all, they DO have consistent position. They are RIGHT in saying thaschools and orphan homes must stand or fall together . T hey ar e RIGHT in saying that the right to contribute to the one is the right tcontr ibute to the other. They are RIGHT in sayingthat if the church can contribute to an orphan home —a human institution, it can contribute to a school — a human institution. But your main fight will bwith some of your own writers. Many of them havehelped to get the churches where they preach to send the Gospel Advocate to their members. Andsome of your writers, W. L. Totty, for instance,has been on record for years that churches CANsupport SCHOOLS. I pity you brethren when melike Totty turn their venom on you and start slander ing you as being a hobbiest and an anti.But again I say I pray that you will keep up thfight.

I am sur e that when the fight is over between the Gospel Defender and the Gospel Advocate iwill be easy for the Gospel Defender to "get with" those of us whom you now charge with bein"antis." You will have a better appr eciation for people who are thus branded. And, besides there won't be MUCH between us then. Look! We both believe right now that each congregation ought tobe "an independent body." We both believe r ightnow that the Gospel Advocate is teaching "gross errors." We both believe right now that the GospelAdvocate is spreading a doctrine that is "erroneous and dangerous." We both believe right now that theGospel Advocate is advocating "liberalism." We both believe right now that the Gospel Advocate is using"childish arguments." And we both believe r ightnow that the Gospel Advocate writers should use a"little mature thinking." But the thing that makes me think we can get together is a paragraph from the article of Brother Willis as he reviews the Advocate article. If you brethren actually believwhat Willis said we are together right NOW! I give you the paragraph word for word:

"The work of the church is limited to three

general areas: evangelism, benevolence, an

edification. Unless one is able to take the

Bible and prove that the liberal arts schools

are essential to the church doing its work in

either of these areas, or all of these areas, then

the contention for church support of schools is

hopele ly and irreparably lost. That the church

is not dependent upon the schools is

demonstrated by the fact that the church did

very well in its God-ordained works of

evangelism, edification and benevolence for a

long, long time before the first school was

even thought of by our brethren."

Brother Anderson, this paragraph sets forth the TRUTH as simply as anybody on this earth couldexpress it. BUT, substitute the benevolent society(orphan home) for the school and you have the truth in that area. Substitute the missionary society for schools and you have the truth in that area. If you can see it as respects the edification society I KNOW you can see it relative to themissionary and the benevolent society. I pray Godwe may be able to get together.

May God bless you in your fight against liberalism and may God grant that you will have the courageof your convictions and that you will hold out ithe fight that surely confronts you. Thanks againfor sending the Gospel Defender to our members.Sincerely, A. C. Grider P.S.

W. L. Totty will probably want you to sign thfollowing proposition:

"It is unscriptural to take money from the church treasury to give to a college to teach some poolost sinner and make a Chr istian of him and those who do so will go to hell."

He may even promise to let you come to Garfield Heights and debate it. But don't worry. He wilback out after you sign it and then misr epr esent you for signing it.

A.C.G.

PELOUBET'S BIBLE DICTIONARY .. . _____ 4.00 COMPLETE CONCORDANCE TO THE AMERICAN STANDARD BIBLE _________ 9.00 STRONG'S EXHAUSTIVE CONCORDANCE OF T HE BIBLE by James Strong _____________ 13.75 NAVE'S TOPICAL BIBLE ____________________ 9.95

THE COLLEGE QUESTION

E ver y man has a r ight to be wrong ever y noand then. One old brother volunteered this gem ofwisdom: "Every one is subject to mistakes; I wasmistaken once, I thought I was wrong when I was r ight." E ven an editor can be wrong and it seems I am in that very position. To say the least, I hopethat I am, with my judgment of some of mbrethren. I thought and have said in the very pages of this paper that when the time came to put thecollege in the budget the liberal element in thechurch would just shift gears and go along. It nowseems that there is a great wave of opposition tothe COLLEGE IN THE BUDGET. The evidence of this is on every hand. Brethren are voicing their convictions in no uncertain terms.

WE SHOULD BE THANKFUL I am thankful for this expression of conservative thought. It shows that many of God's people are still concerned with the purity of the church. Brethren are still able to see the difference in the church and other institutions. Of course, I marvel that they can not see that every argument against the support of the college is an argument against the support of every human institution. If theywould take the articles they are writing now anwhere they use the term "college" they would just put "institution" they would have all of the truth. It is unbelievable that they could see that one is unscriptural and can not see that they all stand and fall together. If the expression, "visit the fatherless" justifies a orphan home, "bring them (children) up inthe nurture and admonition of the Lord", would bthe same reasoning justify the college. Regardless of this, I am glad that they are able to make thisdistinction for I believe in time they will be able to see the other also.

WHAT OF THE PRESSURE? T hese br ethren know that pr essur e will bebrought to "line up" with the powers that are now in control. The official manifesto has gone out fromNashville and for the third time in the last few years the colleges are making their move into thetreasury of the church. They have thought eactime that the brethren were ready for such a moveand have had to retreat on both of the other occasions. There are just two po ibilities now as I see the matter. If Baxter, Pullias and Co. are willing to make a real fight out of the i ue, conflict is unavoidable. Some of the brethren will give in tthe pressure. If they do not, they will be called"antis" and every thing else that goes with a stand for any truth. They will find that just to disagree will invoke the wrath of those in "High Places." However, it is clear that some of them will stand. This is the first po ibilityThe second is simply this, the more liberal breth

ren will retreat from the field of battle and wait for a more "convenient season". After all this has been their history. They have little real taste for battle for two reasons. Fir st, they do not have averse of scripture to support their position andthey know it as well as those who would oppose them. Secondly, they had rather wait and take thebrotherhood by default than by battle. If they feel that the support of the orphan home is continuingto pave the way for the support of the college theywill retreat. If they feel, as I do, that the sentiment of the br ethren, as it is of the nation, is in thedirection of more and more conservative thoughtyou can r est assur ed they will not lose that partof the church that is ready to support the college regardless of the cost. T hey have come too far to turn back now. I Marvel.

QUESTION: Please explain Acts 21:21-24 . . .

Some seem to think the Jews were misinformed

while other s think that Paul yielded as well as

the elder s and apostles to pressur e of the

multitude.— R. P. ANSWER: The point of controversy in the abovereference involves the question of whether or notPaul did wrong by purifying himself and being acharges with the four brethren who had a vow on them. Some think that there is no way to justify Paul's action in this matter; that he violated what htaught elsewhere concerning the abrogation of thelaw of Moses, and that in a moment of weakness and under the pressure of circumstances he sinned. Sometimes, in this connection, reference is made toPeter's sin in Antioch (Gal. 2:11-14), and bycomparison it is concluded that Paul made a similar mistake. I do not deny the po ibility of Paumaking such mistake, however, I do not believe hedid so in this instance. There is nothing in these verses, or in the context, to indicate that Paul didanything but that which was approved by the HolySpirit. Luke narrates the whole experience as though one primar y objective was in view, namely, thathe charges against Paul were false. Why woulthe Holy Spirit through Luke use an experience the objective of which, according to the narrative itself, was to prove that the rumors against Paul were false, when the objective itself was in error? The only po ible way one might prove that Paul sinned is to show that he violated truth revealed elsewhere. Even then the above questions remain unanswered and pose a grave problem. This, however, is the issue

— Did he sin in this instance?

There are some who seek to justify Paul's actions in this matter by saying that the whole truth onthe matters involved had not been revealed as yet;that had the Ephesian and Hebrew epistles beenwritten at this time, Paul, James and the elders would have acted otherwise. Concerning this position I must say that it is a difficult one toaccept. It assumes that truth on the matters involved was revealed for the first time in these epistles. It ignores the po ibility of truth beingrevealed orally, perhaps many times — even by theApostle Paul, before it was put down in writing. cannot conceive of truth (that which was so ur gently needed on many occasions before this experience) being withheld from men "clothed with power from on high" until these epistles were written.

The truth of this i ue depends upon whether or not the rumors against Paul were true or false. What were the accusations ? "And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs." Notice, the accusation does not end with the statement "that thou teachest all the Jews which are among the Gentiles to forsake Moses." There follows two appositional phrases which explain the former: "saying that theyought not to circumcise their children, neither towalk after the customs." The latter phrases explainthe sense in which the expression "forsake Moses" is used. In other words they accused Paul of teachinthat it was a sin to have their children circumcised and to keep other Jewish customs. T he charge or rumor was false! Paul taught no such thing, butrather that it was a matter of indifference (1 Cor. 7:19; Gal. 5:6; 6:15). There is a difference between teaching that a thing is essential to salvation and in teaching that that thing is a matter of indifference. Paul opposed the former and endorsed the latter as it respected the matters involved. He who fails to recognize this difference simply misses the truth on this issue. When circumcision was urged as essential to salvation, hedenied it and refused to yield to its practice (Gal.2:3-5). However, when its essentiality was not thei ue, He did not oppose it, but rather recognized itas a Jewish custom and complied therewith for expediency's sake (Acts 16:3; 1 Cor. 9:20-22). Furthermore, Paul's own practice respecting vows was contrary to the rumor against him (Acts 18:18).Therefore, I conclude that his conduct in Jerusalem in this instance was in perfect accord with his teaching and practice elsewhere.

If it be objected that the sacrifices involved interminating the vow according to Jewish custom made it a sin for Paul to endorse or participate insuch, then I reply — not necessarily so. If he did so without "conscience of" the cleansing benefits that formerly prevailed and simply as a matter ofcustom (habit or manner), he no more sinned than when he ate meat sacrificed to a heathen gowithout "conscience of the idol" (1 Cor. 8:7; 10:2327). Why should it be thought a sin for one to engage in a religious Jewish custom (without conscience of its religious significance), and it not be counted as sin to engage in a religious heathen custom (without conscience of its religious significance) ? Wherein is the difference? Remember, the issue here was not one of essentiality, but r ather one of mere custom or indifference. I am persuaded that Paul in this instance simply practiced what he preached in 1 Cor. 9:20, 21: "And unto the Jews I became as aJew, that I might gain the Jews; to them that are under the law, as under the law, that I might gaithem that are under the law; To them that arewithout law, as without law, ( being not withoulaw to God, but under the law to Christ,) that Imight gain them that are without law."

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(No. 4) THE

KINGDOM OF PROPHECY

Connie W. Adams, Orlando, Florida

Premillennialists greatly abuse the prophecies of the kingdom of Christ. As a general rule they teachthat God intended to fulfill those prophecies at thefirst coming of Christ, but that the plan was delayed until the second coming because the Jews as a whole rejected Christ. R. H. Boll and others took the position that sometime after Matthew 11Jesus altered His plan. He stated this view in his written debate with H. Leo Boles. Such a view as this makes the church an alternate arrangement while Paul said it was according to God's eternal purpose (Eph. 3:10-11). The purpose of this article is to show that the kingdom prophecies have been fulfilled,thus proving premillennialists wrong in their contention and expectation.

1. The Kingly Lineage. To David God said "And when thy days be fulfilled, and thou shalt sleep withthy fathers, I will set up thy seed after thee . . . and I will establish his kingdom. He shall build an house for My name, and I will establish the throne of his kingdom forever" (2 Sam. 7:12-16). The first verse of the New Testament declares Jesus to be "the son of David, the son of Abraham." Peter proclaimed that "of the fruit of his loins" (David's),God raised up Christ to sit on His throne (Acts 2:29-30)
2. Prophecy and the Time of the Establishment of the Kingdom. Daniel said "And in the days of these kings shall the God of heaven set up a kingdom

that shall never be destroyed" (Dan. 2:44). The image Nebuchadnezzar saw in his dream stood forfour great world empires: the Babylonian, the Medo-Persian, the Grecian and the Roman. One was to take the place of the other in the order listed. It was to be in the time of the fourth empire (Roman)that God would set up his kingdom. If that did nottake place, then the prophecy failed and Gohimself is indicted. Further, if that is yet to bedone, then the same order of kingdoms must exist,else the prophecy fails. That would demand not only a resurrection of the Roman Empire, but of the other three as well, and in the divine order listed. Luke

2:1 states that Jesus was born in the "days of Caesar Augustus", one of the Roman rulers. Thatwas the r ight time

Concerning the time, Daniel further prophesied, "I saw in the night visions, and, behold, one like theSon of man came with the clouds of heaven, andcame to the Ancient of days, and they brought himnear before him. And there was given him dominion,and glory, and a kingdom, that all people, nations,and languages, should serve him: his dominion is an ever lasting dominion, which shall not pass awayand his kingdom that which shall not be destroyed." It is to be observed that Daniel said when the Son came to the Ancient of days with the clouds he was given a kingdom that all should serve him. Acts 1:9 relates how Jesus ascended into heaven, a cloud receiving him out of their sight. It was then he ascended with the clouds to the Ancient of days. It was then he was given a kingdom, or else the prophecy failed. The millennialists would have himreceiving a kingdom when he comes back from the Ancient of days. It was in the time of the Roman kings that Jesus came, preached, wrought miracles, prepared apostles, commissioned them, and thenwent with the clouds of heaven to the Ancient of days. It was in the days of those kings when he, few days after the ascension, sent the Spirit and established the kingdom.

3. Christ and David's Throne. Such passages as 2 Sam. 7:12-16 and Psa. 89:3-4 promised that theMessiah would sit upon David's throne. Millennialteachers apply this to the second coming of Christ and the time they think he will live and rule inPalestine. T hey do not believe he is on David's throne now. Just what was "David's throne"? T his term was not used with reference to the physicachair he occupied, but rather described the exercise of his kingly power. It is said that Solomon sat uponthe throne of his father, David, and that throne is also called "God's throne." (1 Kgs. 1:13; 1 Chron. 29:23). It was "God's throne" in that he appointethem to rule. It was David's throne in that he exercised the rule by divine appointment. So diSolomon. Christ would sit upon David's throne in the sense that as David ruled over God's people(Israel) by divine appointment, even so Christ, thseed of David, was appointed to rule over God's spiritual people (the church, or kingdom). On thday of Pentecost Peter said God raised up Christ to sit on David's throne and proceeded to show that Christ was seated at the "right hand of God,exalted," and that he had been made "both Lord and Christ." (Acts 2:29-36).

Christ could not reign on David's throne on earth without violating Jer. 22:28-30. The prophet said that Coniah (same as Jeconiah) was to be the last descendant of David to reign on David's throne inJudah. "No man of his seed shall prosper, rulingany more in Judah." Jesus was of the lineage oConiah and therefore could not reign on David's throne on earth without violating that passage. But since Christ was to reign on David's throne, anPeter said God had raised him up to sit on it, and since he could not fulfill this on earth, then David's throne is now in heaven and the reign of Christ is spiritual, as we have been trying to convince thepremillennialists all along

Psa. 110:1-4 prophesied the "day of power" of the Messiah. In the day of his power he was (1) to sit at God's right hand; (2) to rule in the midst of his enemies; (3) to rule over willing subjects; ( 4)to be priest after the order of Melchisedek. But every bit of that is now fulfilled in Christ. He now sits at God's right hand. (Heb. 1:3; Acts 2:33). Hrules over his enemies now. (Heb. 1:8). All whoserve him now, do so willingly. (Rev. 22:17). He isnow priest after the order of Melchisedek. (Heb. 6:20). Now is the day of his power.

Zech. 6:12-13 prophesied that the Messiah should

(1) build a temple, (2) sit on his throne, (3) rule on his throne, and (4) be priest while he sits and rules on his throne. But the church is his temple(1 Cor. 3:16), he now sits on his throne (Acts 2:34),rules while he sits (Heb. 1:8), and is now priest on his throne (Heb. 4:14; 8:4). Millennial teachers must avoid all these truths in order to establish their theory

1. The Church is the Kingdom of Prophecy. Both have Christ as head. They have the same territory,the same subjects (Acts 2:39; Rom. 1:5) and thesame law (Jas. 1:25; 2 Pet. 1:3). Those in the church at Colosse were in the kingdom. (Col. 1:2,13). The terms of admission into the kingdom are the same as those necessary to enter the church. Both have the same memorial observance. (Lk. 22:29-30; 1 Cor. 11:23-29). The church is said to be the "fullness of Christ." If so, then in it is found everything relating to his reign and the subjects of it, and there is nothing left to be supplied in afuture state on earth (Eph. 1:20-23).
2. Harmful Consequences of Denying the Present Existence of the Kingdom. (1) Jno. 3:5 teaches that the new birth puts one into the kingdom. But if the kingdom is not in existence, then none are in it,and if none are in it, then none are "born again."

(2) Mt. 18:3 teaches that conversion puts one into the kingdom. But if the kingdom is not yet inexistence, then none are in it, and if none are in it, then none are now converted, nor can they be.The purpose of preaching to "persuade men" would thus be nullified. (3) Col. 1:13 teaches that those outside the kingdom are under the "power of dark ness" and therefore lost. If the kingdom is not in existence then all the world is lost and under the power of darkness, including every premillennialist,the church could not be the body of the saved, andall is hopeless until the so-called millennium. (4)Luke 22:29-30 teaches that the Lord's Supper was to be eaten in the kingdom. If the kingdom is not in existence, then none have a r ight to eat it. Yet Paul showed that the time of observing it is between the offering of the sacrifice and the Lord's return. It is to be done "in remembrance" and also "til he come again." If the kingdom is not here now,then every premilliennial congregation commits apresumptuous sin every time it observes the Lord's Supper. Thus, the new birth, conversion, escapingthe power of darkness and the right to eat thSupper are all ruled out if the premillennialists are right. It is not an innocent speculation over "unfulfilled prophecy" but is a system of infidelitwhich makes the church an accident, makes God afalse prophet, and robs us of every ble ing wepresently enjoy in the kingdom. The next article will deal with the nature of the kingdom.

The source of AUTHORITY in religion has beena "bone of contention" for many centur ies. OfChrist, the elders and Jewish priests asked: "Bwhat author ity doest thou these things? and whogave thee this authority?" (Matt. 21:23). In His last instruction to the apostles, Chr ist stated: "Allauthority has been given to Me in heaven and onearth" (Matt. 28:18). Further, Christ taught . . "The word that I have spoken, the same shall judghim (mankind LWM.) in the last day" (John 12:48). John also was inspired to write: "Many other signs therefore Jesus also performed in the presence of the disciples, which are not written in this bookbut these have been wr itten that you may believthat Jesus is the Christ, the Son of God; and thabelieving you may have life in His name" (John 20:30-31). Paul also wrote by inspiration saying;"All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for trainingin righteousness; that the man of God may badequate, equipped for every good work" (II Tim. 3:16-17).

From the above cited passages, we learn several salient points: (1) The question of AUTHORITY in religion divided people in the time of Christ . . .simply because some were not willing to accept theauthority of Christ. (2) Christ was given, and nowpossesses ALL AUTHORITY in religion . . . this left NO religious authority for the Jewish priests THEN,and it leaves NO religious authority for mere mentoday. (3) Christ's authority is manifest througHis word, His teaching and that which He promised the Holy Spirit would teach to the apostles. It is on the basis of the words that Christ taught that allmen are to be judged. Christ's word, His teaching,is found in the New Testament. (4) Although thNew Testament does not contain a description ofeverything done by Christ, nevertheless, the N. T. does contain ADEQUATE information to producSAVING FAITH (i.e., obedient faith) .. . and after all, isn't that our goal? . . . T hat we may, have life (eternal life) through His name? (5) The Scripture was given man, in order that he will be adequatelfurnished to every GOOD WORK. Thus, Christ's

CATHOLICISM NOT CONTENT WITH CHRIST'S AUTHORITY!!

Even a hasty investigation of Roman Catholicteaching will soon show that the Church of Rome is not content with the New Testament as manifesting Christ's authority in religious matters.

B. L. Conway in The Question Box, wrote: "The Bible itself is but a dead letter calling for a divineinterpreter; ... " (Page 76.) Yet, another Catholic author states: "We have no other records of the exact words of Christ save those contained in the New Testament." (Radio Replies,Vol. Ill, Rumble and Carty, page 128). Thus, jointly,these Catholic writers assert that Christ's words are a dead letter, and we have no other source of His exact words.

These Catholic writers would have us believe that the New Testament requires an "infallible interpreter" for it ever to be anything other than a "dead letter". Of course, they assert that the Roman Catholic Church is that "infallible interpreter."

ASK ANY PRIEST HOW MANY PASSAGES CATHOLICISM HAS INTERPRETED?

First: I have never found any TWO Catholic priests who agree as to the exact number, and just WHICH PASSAGES have been accorded an "infallible interpretation" by the Roman Church. I would be happy to compile a list of such replies if any reader s of this jour nal would car e to question the priests in their community . . . preferably, get the priests to write down a list of the exact chapters and verses that have been "interpreted" by the Roman Church in her infallible teaching capacity

Second: As a starter, I am indebted "to brotherArvid K. McGuire, now of Huntsville, Alabama, who secured a written statement from a Catholic priest while brother McGuire was at Kirkwood, Mo. In his wr itten r eply, the pr iest listed the following as having been "infallibly interpreted" by the RomaChurch: Council of Trent, 1545-1563, defined John 3:5, John 20:22f, Luke 22:19, and James 5:14ff. Council of the Vatican, 1870, defined Matt. 16:16and John 21:15. The priest who compiled the abovelist was John T. Fitzsimmons, Kirkwood, Mo.

T hird: Please note that only six passages of the Holy Bible have been supposedly "interpreted infallibly" by the Roman Church during her severalcentur y existence. Hence, it is obvious that she places little significance in the study of the Bible,OR, that there are really not very many passagesthat require de-ciphering.

CATHOLICS ARE NOT ALONEIN REJECTING SCRIPTURAL AUTHORITY!!

Roman Catholicism accepts the following sources of religious authority

(1) Biblical passages that she has "interpreted". (2) Oral tradition, supposedly handed down bythe "Chur ch Father s". (3) Decrees of Ecumenical Councils binding onthe entire church. (4) Decrees of the Popes when speaking ex cathedra to be bound upon the entire church on matters of faith. (5) Papal Encyclicals (only those that fit

the qualifications given under number (4)above.

(6) Canon Laws, over 2,400 of them, many ofwhich apply to different groups among thCatholic Church membership.

NON-CATHOLIC RELIGIOUS GROUPS FOLLOWCATHOLIC PRACTICE IN REJECTINGSCRIPTURAL AUTHORITY!!

(1) Accept only those Bible passages that agree with their pet projects. (2) Misapply other Bible passages in order that the force of their teaching is by-passed. (3) Oral tradition . . . "our parents did these things, therefore, we can." Or, "the brethren have been doing it, therefore it's all right." (4) Reducing the Bible to simply a book of broad general principles, rather than accepting it as instructions from God. (5) Yielding to the pressures from existingevangelistic and benevolent institutions "among us", whose money supply would vanish if Christians and congregations continued to abide by Scr iptural author ity fortheir practices.

There are several methods of dating materials that are used today in an effort to determine the age in which they existed or when they had their beginning. One of the widely used methods of dating rocks is the uranium time clock. Uranium breaks down at a constant rate into a series of elements and finally ends up as radioactive lead. As far as we know today this rate cannot be speeded up or slowed down. There are three kinds of radiogeniclead and one nonradiogenic form. These are all found in rock. When uranium disintegrates to form lead there are a number of substances formed in this series before the final product is reached. Each substance will disintegrate into the next in line in a certain, and constant period of time. This is measured in terms of half life, or the time it takes half a given amount of a radioactive substance todisintegrate. It is assumed that the rocks contained only uranium or thorium at the time oftheir formation. Since, as far as we know, the rate of decay can neither be increased or decreased a studyof the radioactive materials in the rocks can givthe age of a given rock. Now this sounds good butit is neither this easy nor this accurate. Not alluranium bearing rocks are suitable for agedeterminations. Highly radioactive minerals are almost exclusively found in a course granite rock called pegmatite. The evolutionist has a problem here because the masses of this rock cannot be accurately a ociated with the geological timescale. Age determination varies with the startingmaterial. By using various starting materials from the same rock, age was determined from 750 million to 1050 million years for the same rock. This is quite an age spread for an "accurate method" even if you "give or take" a few million years.

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

J. R. Snell, Laurel, Mi . — On March 1, 1964 I moved to Laurel, Mississippi, to begin work withthe South Laurel congregation. In doing so I became the first full time preacher for this church. There is one other congregation, liberal, in this city o30,000 of about 100 members. For some two years the faithful brethren have met in rented quarters being assisted by various ones. The 7th Street church in Meridian has from the beginning been a source of encouragement and assistance with brother A. C. Gr ider and other s ther e aiding inthe teaching

In this work I am enjoying the fellowship ofseveral good churches, namely: 7th Street, Meridian,Mi .; Greggton, Longview, Texas; College ViewFlorence, Ala.; Berea, Huntsville, Ala.; Russellville,Ala.; 12th Street, Bowling Green, Ky.; and Shelbyville Mills, Shelbyville, Tenn.

Our attendance at all services is averaging about20 and our contribution about $40 per week. In Butler, Mi ouri Billy W. Moore of Harrison,Arkansas will succeed me about July 1. Brother Moore is a capable man and the church there isfortunate to have him come.

Roy S. Fudge, Lafayette, La. — The South CollegeRoad church has made steady progress for the past two years. We have seen a 40% increase in theSunday morning attendance. Interest seems to be at a high peak. The church is working together inpeace. The two elders, Bob Gay and Charles Estes, are two of the most devoted and consecrated men it has been my privilege to be a ociated with in mymore than twenty years of preaching

I plan to leave the work here by July 1. I would like to hear from any church that would like tomake a change this summer. You may wr ite theelders here at the above address for references, orI would be happy to send other references where I have worked. Write me at 103 Linden Drive,Lafayette, La., or contact me by phone at 2344055 or 232-0261.

Wallace H. Little, Mesa, Arizona — The South Mesa church of Christ closed a 10 day gospel meeting with brother Gene Warman, local preacher for the Rantoul, Illinois church of Christ, proclaiming the gospel. He did an effective job as is indicated by the visible results: 4 baptized and 2 restored. Lindy McDaniel led the singing. Rejoicwith us.

Jamie Rhoden, Jacksonville, Fla. — Brother Steve Hudgens held a good gospel meeting for thMarietta church of Christ in Jacksonville, Fla.,April 6-12.

Rufus R. Clifford, Nashville, Tenn. — There is a sound church in Sumter, South Carolina. It is called the Shaw church. The meeting place is three miles from Shaw Air Force Base on the highwabetween the base and Sumter. Brother Everette G.

Shoaf is the faithful evangelist. I have just closed a good meeting ther e and the future of the work is br ight

I began a meeting March 29 with the West End church, Franklin, Tenn., where brother MartinLemon is the evangelist.

Brother James P. Miller will be with us at East-land July 19-26. Our work at Eastland is encouraging. Attendance was the largest last Sunday for 1964. We are spending at present $1010 per month in helping other places and wewill increase this amount in a few days. There is a fine spirit of cooperation among the members and the future looks encouraging.

James P. Miller, Tampa, Fla. — Nine were baptized and three were restored in a greatmeeting with the North Miami church during thlast week of March. Two of these were men in their sixties. Bobby Thompson is the only preacher theNorth Miami church has ever had. The work was started there some six or seven years ago. The congregation is made up of about 250 members and has a collection of about $600 each Sunday. They support two preachers fully: Bobby Thompson and Leslie E . Sloan at Jasper, Georgia. T hey also contribute to the support of three others. There islittle question but that they are doing a great work. The total additions for the year at Seminole in Tampa, Fla. is 15 baptized and 7 restored.

Sister Irene Foy of Nashville, Tenn. began a weekof intensive teaching the women at Seminole at10 a.m. and 7:30 p.m. on April 6. Sister Foy is one of the best prepared women in the church for this kind of work. We did not bring her here to teach our men or to preach to the women. She came tohelp our ladies to become better teachers of theword of God.

Morris D. Norman, Plant City, Fla. — Marshall

E. Patton of Orlando, Florida did an excellent jobin preaching in our gospel meeting March 29 -April

5. T he meeting house is at 805 W. Mahoney St.,Plant City, Fla. Worship with us when in the city.

Kent Harrell, Camden, S. C. — I have recentlymoved from Little Rock, Ark. to Camden, S. C. towork as full-time evangelist for the church here. The building is located just off Highway 1 at 1009McRae Road and the phone number is 432-8675.

GARNER-HOGLAND DEBATE

For eight nights at the city auditorium brother Ward Hogland of Greenville, Texas met Dr. AlbertGarner of Lakeland, a Baptist preacher and president of the Baptist college there on the questions of difference between Baptists and Christians. At this writing only two nights remain in the discussion. T he question to be discussed these last two nights is Apostasy of a child of God. Brother Hogland and his moderator, Thomas G. Butler, have

done an excellent job in exposing error and presenting God's eternal truth. More will followabout this debate.

Donald R. Givens, Coalinga, Calif. — The East Elm St. church will have a Gospel Meeting May24-31 with Elden Givens of Cincinnati, Ohio doingthe preaching each night at 7:30. Our Vacation Bible school will be in early June.

Luther G. Roberts, Salem, Oregon — We had a good meeting with W. L. Wharton. Since the meeting one has been baptized and one restored. Just before the meeting two were baptized.

J. T . Smith, formerly of the Belmont Heights church in Tampa, Fla., has moved to begin work with the Wauchula, Florida church. Ken Murphy was the evangelist with this church until the first of April. Both of these men have done a wonderful work in teaching the truth on some of the current issues that threatened that congregation. The church there is now in good condition spirituallyand the prospects for growth are good. H. E. Phillips spoke five nights during the last week of Februaryon the institutional i ues at Wauchula.

Robert Jackson of Nashville, Tenn. wasthe speaker in a good meeting March 15-20 at the Henderson Boulevard church in Tampa, Fla. Everett C. Mann is at present the evangelist at Henderson. Jack Hobby has been secured to begin work at Henderson Boulevard in the summer. Brother Hobby is at present with the church at Merrit Island, Fla. . . Curtis E . Flatt of Florence, Ala. was with C. L.Overturf and the Nebraska Avenue church in Tampa, Fla. during the week of April 12-19.

The North Street church in Tampa recently had a series of le ons by different speakers: Those who spoke from March 15-20 were: Colin Williamson,Thomas G. Butler, C. I. Overturf, J. T. Smith, W. Plyler, and Morris Norman. Paul Andrews is the local evangelist . . . A. H. Payne of Jackson, Mi ,will do the preaching in a meeting at InglenookBirmingham, Ala., April 12-19 . . . Bobby KThompson of Miami, Fla. will be in two meetings during the month of April, one at Newport, N. C. and the other at Morehead City, N. C. . . . B. G.Hope of Bowling Green, Ky. was in a meeting witCecil B. Douthitt and the Haldeman Avenue church in Louisville, Ky. in April . . . Homer Hailey wilbe the speaker in a meeting with the West End church in Bowling Green, Ky. where Ferrell Jenkins preaches, April 29 -May 3

In the Louisville, Kentucky area the followingmeetings are announced: Franklin Puckett at SouthEnd, April 12; Luther Blackman at West End, April 19-26; Richard Weaver at Park Boulevard, April 1323; Ross Saunders at Central April 27 -May 6;Robert Farish at University Heights, Lexington,April 12-19; and Ed Harrell at Wendell AvenueAugust 16-23.

James P. Miller was with the Downtown church in Lawrenceburg, Tenn. April 12-19. H. E. Patton is the local evangelist .. . 3 were recently baptized at Shively church in Louisville, Ky. where Glenn L. Shaver preaches . . . Edwin Hayes of Palmetto, Fla.

was in a gospel meeting at Fultondale, Ala. recentlywhere W. R. Lambert preaches .. . Aubrey Belue, Jr. was the speaker in a meeting at Oneco, Fla. April 12-22.

Hugh Davis will move from Lake Wales, Fla. tobegin work with the West Bradenton church inJune. Oaks Gowen was formerly at West Bradenton. Ross Saunders of Lebanon, Ky. will be the newpreacher at Lake Wales, Fla.

As men in the church loose their faith in bookchapter and verse type of preaching, they loose faith in all of God's divine arrangement in the finaoutcome. In the church in recent years there hasbeen a general departure from the "ancient order" when men filling the pulpits of the Lord's church failed to cite the Divine Words that authorize their action. Modernism to one degree or another has resulted. Coming with modernism into the church has been the "social gospel" of modernism.

When Christ came to this earth, his mission wasspiritual. He came to save man from sin, to completeheaven's scheme of redemption that man could livewith God in eternity. He came to save the lost (Lk.10:10; Mt. 20:28). There were miracles worked bthe Lord for the purpose of confirming that he wasthe Christ (Jno. 20:30, 31). The apostles confirmed the Word preached with miracles (Mk. 16:17-20;Heb. 2:1-6). In the day of Christ and the apostles there were many of what man today calls "social evils." While preaching the gospel of Christ (Rom. 1:16-17), some of these "social evils" will be removed, it was not the purpose of Christ uponearth nor of his apostles to attempt social reform campaigns. Their main concern was the salvation of the souls of men and not giving man better living and working conditions, better houses, better clothes,better food, and more of this world's goods.

Recently a bulletin came to my attention thatrevealed just how far some churches of Christ are going down the road of the social gospel ofmodernism. The quotation below is from the bulletin of the Broadway church of Christ,Lubbock, T exas, Dec. 22, 1963, page 4:

"SMITHLAWN SUPPORTS "SERVICE CENTER"

"Editor's Note: T he following is a digest of

an article which appeared in the Sunda

edition, December 15, of the "Avalanche-

Journal." Several congregations in the Lubbock

area are helping to support this work.

"Formal open house ceremonies were held

Fr iday night for members of the Smithlawn

Church of Christ which is providing the

principal support for the "Service Center" at

1013 Main.

"We will work with state and other welfare

agencies in order to "fill a gap" in services

heretofore available here," said Joe Tooms,

Chairman of the Smithlawn welfare committee.

"Joe B. Phillips, who is Chairman of Smith-lawn home committee added, "Our aim is to get the church more directly involved in thepurpose of helping and working with people

"Jack Bates is the Minister and an Elder of the Smithlawn Church. Other Elders are B. S. Lewis and W. J. Blair.

"Family counseling services, aid to the

downtrodden, counseling and help for juvenil

delinquents and teenagers with problems,

home for unwed mothers, and other social

services will be directed through the Main

Street 'Service Center.' A clinical psychologist

and a trained social welfare worker will be

employed as soon as po ible.

"As an example of the work the center will do, interim financial aid might be given a desti

tude family which has not lived her e lon

enough to qualify for aid from the City-County

Welfare Unit. "Overnight lodging might be provided for a

needy family passing through the area. An

adoption service also is to be operated by th

"Service Center." The organization will work

with other agencies, too, in helping rehabilitate

alcoholics.

"The 'Service Center' already has in operation a home for unwed mothers. This home is the only one of its kind, between Fort Worth and El Paso. Eventually it will bexpanded to care for more than one hundred gir ls.

"The basement of the 'Service Center' building at 1013 Main St. has been converted into facilities for providing food and clothinfor destitute individuals and families. A soupkitchen will be operated when needed. Doctors have volunteered for services for an out-patient clinic to be operated in the basement.

"Complete files will be kept so that efforts of

the 'Service Center' can be coordinated with

those welfare agencies and congregational

programs. Toombs stated, 'It is our feeling that

by being of direct service to people who nee

help, the Church is fulfilling its true mission."

The Jan. 26, 1964 i ue of the Broadway Bulletin lists a contribution of $1,200.00 from the Broadwaychurch to this "Service Center."

This is one of the more recent indications that the social gospel of modernism is upon us. With this and other efforts upon the part of some churches of Christ, we can expect to see more and more evidences of the social gospel as time continues. Some may raise an eyebrow now, but given time theywill embrace the social gospel. This is now and will become a major problem with the church in the days to come.

However, I am thankful that there are men likethose that write for Searching The Scriptures who are content to preach the ancient gospel which is able to save the souls of lost humanity ( Rom. 1:16-17; I Cor .15:1-4). May their kind increase in every generation.

BAPTIST BLUNDERS

At present I am engaged in an eight night debate at Lakeland, Florida with Mr. Albert Garner, president of the Florida Bible Institute And Seminary

here in Lakeland. Brother Phillips, who is doing aexcellent job in recording the debate, has asked me to write a few lines about the progress of thediscu ion thus far. We have completed a study ofInstrumental Music and the Baptism question. Wewill spend two more nights on Apostasy and the debate will be history

Mr. Garner followed the usual course of Baptist preachers. When pressed on "eis" in Gal. 3:26, 27and Rom. 6:3, 4 he said it meant "with referenceto." I asked him for the translation which rendered it "with reference to" and he said he could not produce one! This hurt his cause and put a question mark over his so called scholarship. I pointed out that "eis" had been translated a number of ways in the New Testament, but thscholar s knew by the context how it should berendered. None of them translated it "with reference to." I showed that Galatians 3 and Romans 6 teach that one is baptized "into" Christ and that not one translation says one can believe"into" Christ. I read from A. T. Robertson of Southern Baptist Theological Seminary who said: " 'eis' itself means only 'in' . . . the idea of 'into' if present come from the accusative case, extension,and the verb of motion and the context." I also read from Machen who says in his grammar: "The verb 'pisteuo' followed by eis and. the accusative is to be translated 'I believe in' or 'on' pisteuo eis ton kurion means 'I believe in the Lord', or 'I believe on the Lord.' " This was never denied by Garner.

Another blunder he deserted was that Mark 16:15, 16 was a declarative sentence and therefore not mandatory. He implied that because it was not in the subjunctive mode that we did not have toobey. I showed that it was in the indicative modeand this is one of the strong modes of the English language. I challenged him to produce any grammar which even hinted that a statement did not have to be obeyed if it was in the indicative mode. Hefailed and dropped the matter. I gave him a parallel sentence: "He that filleth out his income tax and sendeth it in shall be saved, but he that filleth not(his tax return) shall be jailed." I showed him this was a declarative sentence in the indicative mode. I asked him if this would r equir e him to send in his income .tax! He never mentioned it again in thdiscu ion.

Mr. Garner is known as "The Doctor" by hisstudents and the Baptist preachers of this area. It hurts him to expose his so called scholarship. Whenhis hand was called on some of his wild assertions he always observed the "passover."

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THE PEOPLE'S NEW TESTAMENT COMMENTARY

B. W. Johnson A Testament.

very	popular	commentary		on	the	New
— 2 Vol. set— $6.00
— 1 Vol. com.—			$5.00

THE BIBLE ON THE LIFE HEREAFTER

William Hendriksen

This book seeks to answer many questions

concerning the life hereafter. The soul after

death, the wicked in hell, the resurrection and

judgment are discussed.— 222 pages.

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SURVEY COURSE IN CHRISTIAN DOCTRINE

C. C. Crawford Two volumes dealing in various doctrinestaught in the New Testament. Prepared for

use as text books in classes. Each volume— $3.95

ACTS MADE ACTUAL

Don DeWelt A survey of the Book of Acts. The text ismade useful to us today. Has been used as a text book.

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THE FOURFOLD GOSPEL

J. W. McGarvey & P. Y. PendletonA harmony of the four gospels arranged toform a complete chronological life of Christ.Divided into title sections and subdivisions,

with comments interjected in the text.— 769pages.

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COMMENTARY ON ACTS

J. W. McGarvey

This outstanding commentary is original inform, broad in scholarship, and trulyconservative. A favorite of teachers, students and ministers.— 560 pages.

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COMMENTARY ON ROMANS

With a revised Greek text, compiled from the

best recent authors, and a new translation.

This scholarly author has set forth Paul's

meaning without regard to what that

meaning favors or disfavors.— 488 pages.

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COMMENTARY ON THESSALONIANS, CORINTHIANS, GALATIANS, AND ROMANS

J. W. McGarvey & P. Y. Pendleton A companion volume to the "Fourfold Gospel." A most practical and helpful exposition.— 555 pages.

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COMMENTARY ON HEBREWS

Robert Milligan A reprint of an unequalled work on the difficult epistle to the Hebrews. A commentary that will help bring understanding to every reader.— 400 pages.

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HALLEY'S BIBLE HANDBOOK

Henry H. Halley More than 1,000,000 copies in print withthis 22nd edition. It is an abbreviated Bible commentary, with notes on books of th e Bible, their Historical, Geographical and Chronological background. Importantinformation on how we got our Bible,formation of the Old and New Testaments.

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WHAT IS WRONG WITH THE SO-CALLED CHURCH OF GOD?

James P. Miller A mimeographed, paper bound book of debate notes with two preachers of the "Church Of God." It will help fortify thesaints, especially young preachers, against the false doctrines of this human denomination.

— $1.50

CROWE-KIERAN DEBATE

Glen Crowe & Edward Kieran A public disc ussion between a Roman Catholic priest and a gospel preacher, at Spear man, Texas in 1963. A discussion of which is the church built by Christ. 1 — $3.00

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P. O. Box 17244 T ampa, Fla. 33612

BEWARE OF THE PREACHER

C. G. (Colly) Caldwell, III

From the lips of one bound in the chains of Roman imprisonment come these words of summons to a young evangelist and to all gospel preachers from that day to this: "Preach the word;be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine" (II Tim. 4:2). The proclamation of the gospel to a world dying in sin is a work ordained by God andexpected by Christ of His faithful disciples. When one accepts the responsibility involved in preachingGod's word, he obligates himself to teach andpersuade men to surrender their lives in completesubmission to the will of their Maker. Although heis speaking explicitly of those who spoke by direct revelation, Paul expresses the nece ity of preachingChrist by asking, "How then shall they (either Jew or Greek, verse 12) call on him in whom they havenot believed? and how shall they believe in him of whom they have not heard ? and how shall they hear without a preacher?" And then he goes on to quote from Isaiah 52:7, "How beautiful are the feet ofthem that preach the gospel of peace..." (Rom. 10:14, 15)

In another letter Paul grants that preachingChrist crucified is foolishness to unbelievers: but, atthe same time, asserts its necessity to salvation. The Jews sought a miraculous sign as proof that theapostles' preaching was truth. The Gentiles, on thother hand, demanded a philosophic explanation othis Jesus who claimed supernatural powers and ofthe salvation He offered. It seemed absurd nonsense to them to believe that the dying of a Jew on aRoman cross could bring salvation to anyone. BuPaul insists that God's wisdom is not man's wisdom and that to those who accept it as God's will, thepreaching of the cross of Christ is the drawing agent to salvation which God has chosen (I Cor. 1:18-25). Today we have no miraculous signs nor philosophic wisdom, but we do have the means of bringing men to salvation, the preaching of thegospel of our Lord.

The world is dreadfully in need of God-fearing menwho are willing to devote their lives to bringinothers to Christ. Often, however, those who do seek to teach God's will lost sight of their goal aninstruct for reasons other than those appointed byChrist. When this occurs, more often than not, thillegal reasons for teaching lead the man intteaching illegal doctrine. This is why we beseecbrethren to listen to their preachers, learn the truths they present to be sure, but beware lest they corrupt with error.

Peter devotes the entire second chapter of his second general epistle to warning Christians against false teachers, who, he says, shall bring i"damnable heresies." The world in our day, as well as that in which Peter lived, is filled with preachers of error. Unsuspecting listeners are being led awaby men who in time past sought to follow God's plan but who now deny the Lord seeking topromote their own schemes or gain for themselves some personal advantage. Our theme, "Back to thBible," has been replaced by these men with theappeal, "Times have changed. We don't need Bibleauthority!" In the words of Peter, those who bring in such "damnable heresies" shall "bring uponthemselves swift destruction."

The Apostle describes this type preacher in two metaphors (verse 17). He says they are "wells without water." Nothing could be more exasperating to the weary laborer than to drop his pail into an empty well. And nothing could be so discouraging to the exhausted traveller as to come to the dry bed of a promising spring. Peter's application is to false teachers. They promise to those who hear their words great springs of living water but their promises are vain. In John the fourth chapter, Jesus describes "living water" as that which He shall give us. This "water" shall be in us who drink of it "a well of water springing up into everlasting life." The "water" Chr ist promised is that upon which we cansustain our spir itual life and it is found only in theteachings of Christ. Outside of the instruction found in the gospel He has given to us we cannot find the spiritual sustenance which we need to live eternally.Any man who tries to pour down us any water which comes not from God's living well is denyingthe Lord. Any man who presents doctrine not foundin God's holy Book is a "well without water." Beware of him.

Peter illustrates his point further by stating thatthey are "clouds which are carried with a tempest." To the harassed farmer nothing is so disappointing as to view the swelling of great clouds which promise to water his parched fields only to havthem blow out of sight with the rise of each lighbreeze. False teachers arise promising spiritual moisture to revive the lives of saints parched bthe burning heat of Satan's rays only to blow awayin the presence of each little wind of opposition,giving no relief whatever to the weary Christian. Their promises are vain, their doctrines are lies, andtheir gifts are damnation to their hearers.

Peter's words are certainly true. Those men whoteach such "damnable heresies" are those who will be most easily swayed by each little wind of doctrine. A change of teaching because of opposition is a mark of the false teacher. A turningfrom God's word because of popular opinion, or fora better position, or to gain a greater salary, is asign of a servant of corruption. Peter says that thelatter end of those who so turn will be worse than the beginning: "It has happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire" (II Peter 2:22). Theyhave lost all sense of things sacr ed. T hey had r ather sell out their on souls and the souls of their fellowmen for a mess of earthly pottage than to allow Jehovah toprovide them with food for eternal life. The church today is filled with such men. We say again, Beware!

Paul exhorted the brethren in Galatia saying,"But though we or an angel from heaven, preach any other gospel unto you than that which we havepreached unto you, let him be accursed." He said,"For do I now persuade men, or God? or do I seek to please men ? for if I yet pleased men, I should not be the servant of Christ?" (Gal. 1:8, 10).

To the preachers we admonish, remember ourtwo-fold purpose in this life. We must first keepunder our bodies lest we loose our own souls (I Cor. 9:27). T hen we must work with all our might that others also may be saved. This is our life's work. Remember it. Do not surrender in the face of battle. Be strong. Do not back off in the presence of opposition. Stand firm. Our battles for Christ must be won. Our responsibility to God must befulfilled. It is exactly in religion as I recently heard a noted speaker say in reference to matters political:When principles of truth are at stake our silence is not golden: It's yellow

To all the brethren we again plead, listen to your preachers, learn those truths which they present,but be sur e they ar e truth. Prove them by God's word, the only truth, before you follow them for only by adhering to this divine standard can salvation be acquired. In the words of Paul,"Continue thou in the things which thou hast learned and hast been assured of, knowing of whomthou hast learned tern . . ." (II Tim. 3:14). The "mists of darkness" are reserved forever for those who teach you error. Do not allow them to draw yointo the darkness of hell with them. Beware!

"ART THOU ALSO OF GALILEE?"

E. L. Flannery, Gainesville, Fla.

How embarrassing to be found in an indefensible position! The sword of Truth is unavailable. Logic has no cutting edge. Courage is weakened. One insuch a position must either admit he cannot defend his position and abandon it, or turn toridicule, scorn and sophistry

Such was the predicament of the chief priests and Pharisees who had sent officers to arrest Jesus, who on returning empty-handed explained they had notbrought him by saying, "Never man so spake" (John 7:45-46)

In explosive anger the Pharisees taunted, "Are yealso led astray?" Has Jesus deluded you, too? Hasthis deceiver deceived you also? Not one word ofinquir y as to what it was Jesus had said that had so impressed the officers that they decided he should not be arrested. Not one word of questioning as to whether or not the officers were convinced that Jesus was the Christ. Their question, rather, was one ofcontempt and anger! "Are ye also led astray?

The assumed position of the Pharisees that Christ could not be the Christ led them to refuse to consider either his words or his deeds, as had the officers and as had Nicodemus. The beautiful, powerful words of grace and truth that filled the temple; thmighty works of confirmation wrought in their midst— neither "convinced" the Jewish leaders, fothey had closed their eyes and stopped their ears lest they believe! T hey r idiculed these humble officers by asking, "Hath any of the rulers believed on him, or the Pharisees? But this multitude thatknoweth not the law are accursed (John 7:48-49)

You men have let uneducated fools become your teachers! You have let the ignorant people swayou. You'd better line up and follow us (the highpriests and Pharisees) or be accursed

This evidently rubbed Nicodemus the wrong way.(He did believe that Jesus was the Chr ist, John 3:1-2). He could see why the officers felt and acted as they did, so he mildly suggested to this august group, of which he, too, was a member, "Doth our law judge a man, except it first hear from himself,and know what he doeth?" (John 7:51). Now, here was a simple question emphasizing a principle ojustice and right, asked in a mild manner (if not in a timid manner!)

How will this educated, cultured and judicialgroup reply to their colleague? Did they believe hhad reminded them of a truth? Did they face honestly the question he presented to them? Were they willing to give Jesus a fair and open hearing as to what he was teaching and what he was doing(miracles) ? They wanted Jesus put to deathregardless of his words and his proof of Sonship, andwould violate their own court to do so. Suppression of honest inquiry is always the earmarks of evil and error.

The Pharisees, instead of admitting to the wise counsel of Nicodemus, turned on him in contemptsaying, "Art thou also of Galilee?" To be a Galilean was a term of the highest reproach, and was used to taunt one with gr eat scor n. "T hey laid the lash to the pride of Nicodemus by cla ing him with thGalileans" (Four Fold Gospel, p.450). It was first-century "name-calling!" It was used as a pressure tactic on Nicodemus and the officers listening, and on any secret disciples.

Twenty centuries later those occupyingindefensible positions have taken a page from the"defense brief" of the Pharisees of old, and are using the same tactics— ridicule, scorn and sophistry.

"Have ye also been led astray?" they ask of those who accept the Bible teaching of the all-sufficiencyof the church. They speak of "this new doctrine" when one holds to the old paths of New Testament truth of all-sufficiency. Like the high priests and Pharisees of old, they carefully avoid searching thewords of Christ (and the deeds of his church under apostolic guidance) to see if any position but their own might be true, but instead appeal to pride—"Our great Bible scholars state ..." "The great mainstream of the brotherhood believes ..." "When these fellows get an empty belly maybe they will come ttheir senses and . . . "Why, all the big churches, andall the big schools among us believe . . ."

Some have stated the present fight is unfair, that the liberals have a great advantage, having all thwealth and the highly educated men on their side of the i ue. Hmmmmmm! That's what the Pharisees thought, too. But they soon found with all those advantages they had best give up debating Christ. They recognized they lost the argument with Peter and John (Acts 4:13). And even with Stephen, deacon in the church serving widow's tables, the best they could do in reply to the truth he presented was to gnash him with their teeth and stone him todeath!

No, the fight is not unfair nor unequal! Wheone has TRUTH the opponent is always at disadvantage. His only hope is to keep TRUTH from being expressed. He does this by seeking to stopthe mouth (or pen) of the opposition; or, to stop the ears of the hearers. This is why they soon quidebating. This is why they print but one side of acontroversy. This is why they turn to scornful name-calling— "He's an anti!" "He hates orphans!" "Heopposes co-operation!" "He objects to institutions!" He picked this idea up from his forefather-Pharisee's angry labelling of Nicodemus— "Art thou also of Galilee?" "Even a word of caution, or thegentlest proposal to inquire before condemning, was with them equivalent to an espousal of the hated One" (Commentary On The Whole Bible, byJamieson, Fausett, and Brown, N.T. p. 142)

How like today! Some are afraid to read "anti" literature for fear of what their fellow church members will say if they learn of it. Some find every excuse for not attending "anti" services (gospel meetings, singing schools, lectures) forthey fear the pressure tactics, the scorn and ridicule, "Art thou also an anti?"

Never is the i ue put in its true perspective: "Do you believe the church is all-sufficient to do the work God assigned her?" Never is genuine refutation offered to the true position we occupy. Scorn! Ridicule! Pressure! Fear! But no following of the Nicodemus reminder that before condemning wought to hear what a man has to say and what hdoes. Oh, to be sure, lip-service is paid to thScriptures ! The Pharisees told Nicodemus, "Search,and see that out of Galilee ariseth no prophet" (John 7:52). But even here they were ignorant ofthe Scriptures or thought Nicodemus was.

T his was but an assertion. Jonah was of Galilee (II Kings 14:25). Elijah probably was of Galilee(I Kings 17:1). He was called the Tishbite, derived from Thisbe of Galilee (Bible Encyclopedia andDictionary, Fausett). Nahum was of Galilee, from El-kosh. From this we should be put on guard,for "the high priests and Pharisees" are still tellingus what the Scriptures permit and teach, which uponinvestigation of the Scr iptures we find to be butfalse assertions on their part! "Study to show thyself approved unto God..." (II Tim. 2:15). Of course, Christ was born in Bethlehem of Judea, outof which the Prophet was to arise, so their argument was really invalid.

When one occupies an erroneous position he will:

(1) acknowledge his error and accept a scriptural position, or, (2) refuse to admit his unscriptural position and seek to "defend" it just as did theJewish rulers of old— by distortion, scorn and ridicule. Those "cut to the heart" on Pentecost repented and accepted Truth. Those "cut to theheart" by Stephen's sermon remained impenitenand clung to their error. The difference was in attitude and honesty. Those on Pentecost were since; the latter were insincere refusing to honestlyface up to Truth.

A COMMENTARY ON MATTHEW AND MARK

J. W. McGarvey

A helpful commentary by one of the greatscholars of the past. A useful volume to preachers and students of the Bible.— 383 pages.

— $3.50

CATHOLICISM AGAINST ITSELF

O. C. Lambert

This is one of the most authentic books ever produced against Roman Catholicism. T he author spent more than forty years collectingmaterial for this work. It is fully documented.

— 294 pages.

— $4.00

An abridged edition, paper bound can beobtained for

—$ .60

INTO THE LIGHT OF CHRISTIANITY William J. Schnell This is a companion volume to Thirty Years A Watch Tower Slave. This is one of the strongest defenses against the false doctrine of Jehovah's Witnesses. A step by step refutation of the basic doctrines of Jehovah's Witnesses.— 211 pages.

— $2.95

JESUS AND JONAH

J. W. McGarvey

T his volume is one of the best ever preparedon the subject. A discussion of the T hree Daysand T hr ee Nights in the tomb.

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HOW TO PREPARE A SERMON Harold E. Knott

A clear, suggestive, and practical presentation of the procedure in sermon preparation.— 135

pages.

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HOW TO PREPARE AN

EXPOSITORY SERMON Harold E. Knott A clear and helpful presentation of the principles and methods involved in the preparation of an expository sermon.— 138 pages.

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IF BROTHER PAUL WERE THERE Edd Holt

Twenty-seven radio sermons on the doctrinesof Roman Catholicism delivered in 1950.— 200 pages.

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NOTES ON THE MIRACLES OF OUR LORD

R. C. Trench

An exhaustive exposition of the miracles of our Lord in a scholarly manner. A valued work of many years.— 298 pages.

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NOTES ON THE PARABLES OF OUR LORD

R. C. Trench This volume is regarded as the standard study on the parables of our Lord. It is a

companion volume of Notes On The Miracles Of Our Lord. A valued work for many years.

— 211 pages.

— $2.50

INFALLIBILITY OF THE CHURCH George Salmon T his is one of the best works ever produced in the claim of Infallibility of the Roman Catholic Church. T his book strikes at the tap root of Catholicism. It has never been answered by Catholicism.— 497 pages.

— $3.95