USELESS WARNINGS
For six years, back in the late thirties and earlyforties, I taught school in the hills of Tennessee.Loving children as I did, I was a pushover when itcame to their getting by with things. However, whenit became apparent that they were taking advantageof my generosity, I was doubly hard on them. Thosewere the days when teachers could resort to theswitch and I resorted to it.
I had one boy in school whose nickname was Bud.Bud was a good boy but he would push his luck. Hewould do something and I would ask him not to do itagain. He would do it again. I would warn him and he would do it again. Then I would threaten him, on pain of a good thrashing if he repeated the act. Hewould invariably do it again. I would get the limband, many times, literally wear it out over him.
One day, after one of our episodes, Bud's brotherapproached me and said, "Mr. Grider, I don't believeBud has good sense." I asked why he would say sucha thing and he remarked, "You tell him plainly thatif he does a thing you will whip him and he knowsyou will do it. Yet he goes right on and does it anyway." Well now, that sounds a little rough but,to say the very least, Ole Bud wasn't using goodsense, or else he would have heeded the warnings.
But other warnings are systematically ignored byother people concerning other matters. For instance,the Surgeon General has determined (and there is nodoubt about it) that cigarette smoking is harmful tothe body. In addition to the findings of the Surgeon General, which appear plainly on every package ofcigarettes, all of us have seen and know of people who have died as a result of cigarette smoking. Weall know that when sitting in a crowd of people wehear somebody cough and it sounds like death rattlesin his throat, we can be sure he is puffing away on acigarette, or has just thrown one away or is fixing tolight up. Finally, those people are bound to knowthat their smoking in public places is offensive to nonsmokers. Yet they go on puffing away as if no one was there but themselves. They go on as if no warning had ever been sounded. Could it be that theyare like Bud. It is certain that they are not usinggood sense.
There are warnings in God's Word that gounheeded. "Take heed, lest ye fall," said Paul, in 1Cor. 10:12. James warns, "If ye keep the whole lawand offend in one point you are guilty of all" (Jas.2:10). The Beloved John wrote, "Repent and do thyfirst works or else I will come and remove thy candlestick out of its place except ye repent" (Rev.2:5). Peter declared that the righteous shall scarcelybe saved (1 Pet. 4:18).
Perhaps one of the most solemn warnings evergiven was that by Paul, when he said, "They whichdo such things shall not inherit the kingdom ofheaven" (Gal. 5:21). So serious is this matter thatPaul prefaced his warning with, "I tell you before, asI have also told you in time past," In other words, hetold them. Then he told them that he told them, andthen he told them again that, "They which do suchthings shall not inherit the kingdom of God."
Paul is speaking of "the works of the flesh." He catalogues these vices which are common to so manypeople of the world. And in many instances so-calledChristians engage in some of these things. Whatcould get into a person and cause him to think thathe may, with impunity, disregard the Apostle's warning? Are church members like Bud — just going on anyway and preparing to take the consequences? It doesn't make good sense. Are they like the cigarette smokers — just going on, willing to pay the price? It's ridiculous. It doesn't make good sense. Are they willing to pay the priceand forfeit the kingdom of God for some pleasure?It's pretty silly. It certainly makes no sense.
Maybe these church members do not intend to goon like Bud and take the whipping. Maybe they are going to quit sinning and do right. Maybe they donot intend to go on like the cigarette smokers and "kill" themselves. Maybe they are going to quitbefore they lose several years of their lives. That's a good idea except for one thing. And that one thing isin the form of another warning! Prov. 29:1 warns,"He that being often reproved hardeneth his neckshall suddenly be destroyed and that without remedy." Note that! "Suddenly destroyed!""Without remedy!" No, my friends, Bud got off witha few switchings. The cigarette smoker gets off withshortening his life by a few years. But you will forfeitheaven and an eternity with God and with all that isgood, if you don't heed the warnings. "Cease to doevil, learn to do well." Let's heed the warnings God has given us. Let's not go on and get a good beatingwith a big switch. Let's not lop a number of years off our lives. Let's not miss heaven. Let's consider that when God loves us enough to warn us, the least wecan do is heed the warning. "Careless soul, O heedthe warning."
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THE TIME OF OUR SOJOURNING
Much is said in the Bible about time. Several different words are translated with this one Englishword. Peter said that in view on the impartial judgment of God which all must face, that we should "pass the time of your (our) sojourning here in fear" (1 Peter 1:17). Whatever time is allotted to us should be passed with reverence toward God and hiswill. The word there is CHRONOS, the same word used in Hebrews 5:12 where some "for the time" ought to have been teachers and yet needed the mostelementary teaching themselves.
Some things in human experience impress upon usjust how short our time in life really is. Funerals have that effect on me. Returning to places of formerwork to see those remembered as children now grown and married, or those not thought of as old,now stooped, with silver hair and wrinkled brow,tells me my own time is running out. We are now near the end of another calendar year and many will soon be formulating resolutions for improvements inthe year soon to commence. These are good only when fulfilled in life; otherwise, they are futile exercises. Since another year has about expired andwe face a new one all full of hope and promise ofbetter things, perhaps we can benefit from some things the Bible says about time.
God is not limited by time as we are. And yet hehas dealt with man in the element of time as man knows it. It was therefore "in the dispensation of the fulness of the times" that God summed up all thingsin Christ (Eph. 1:10). It was at the most propitiousseason in all human history that Jesus came into theworld (Gal. 4:4).
Every Christian must face the time of temptation.Jesus spoke of those "which for awhile believe and intime of temptation fall away" (Lk. 8:13). In the newyear we shall face trials of faith. Our adversary yetseeks souls to devour. He desires to sift us all as wheat. The reason those in Luke 8 did not stand in such a time was that they were not rooted deeplyenough in the truth. In such a time it will help us toremember the words of the Lord, "Watch and praythat ye enter not into temptation."
Some who pick up this paper have never obeyed the gospel. May we remind you that "now is the accepted time, Today is the day of salvation" (2 Cor. 6:2). Everyone who delays obeying the Lord riskshis own soul against an unknown element. How much time do you have? Yesterday is gone.Tomorrow may or may not come for you. There willcome a time which is not accepted by the Lord foryour obedience. This life is the season appointed inwhich this must be done.
Paul said perilous times would come. "This know also, that in the last days perilous times shall come"(2 Tim. 3:1). The last days are synonymous with thegospel age, all of it. Throughout that age, at variouspoints, there have arisen, and will arise, perilous times. Without doubt many of the signs of perilspoken of by Paul are in evidence about us today.Does any reader know for sure that before the end ofanother year we shall not be faced again with war, oreconomic collapse with all the hard times that willbring. Should such times befall us, what strength offaith do you have to see you through? This present time has its sufferings. Yet Paul said they are unworthy to be compared with "the glory that shallbe revealed in us" (Rom. 8:18). Rather than weakening our faith, such sufferings should only heighten the expectations of heaven where such sufferings shall be unknown.
We are challenged to redeem the time. "Redeeming the time, because the days are evil" (Eph. 5:16). "Walk in wisdom toward them that arewithout, redeeming the time" (Col. 4:5). In both these passages the phrase "redeeming the time"means "buying up the opportunities." By so doing we make sure investments for the world to come. Doors of opportunity stand ajar at certain times which are closed at others. There are times when lost souls are interested in the truth and could be reached, if only some child of God would "redeem the time." At certain times congregations could perform work in fruitful areas NOW before doorsclose. In our homes we can redeem the time we yethave with our children to implant within them justprinciples of life which will point their feet heavenward, or we can turn them over to television to learn every base thing the Madison Avenue soapsellers have to offer in the name of entertainment. We can allow day after day to pass without taking time to talk with them of the good, the true, thenoble. They grow up quickly before our eyes, oftenunprepared to face the world now, or God in judgment while "quickly we're turning life's busypages." Before we know it they are grown men orwomen with choices made and courses set for life. Are not preachers among the worst culprits alongthis line? How many men with hearts set on the affairs of the kingdom, have not even led their own children into the kingdom and helped them to growup in Christ? Let us take care, brethren, lest whilewe rush hither and yon to salvage lost souls we failto save our own because we have not redeemed our time with our own. Noah preached 120 years and saved only his family. Some of us preach 40 years,reach some for the Lord, but lose our own. Can we learn nothing from the sad experiences of Eli and Samuel to whose doors many came for help with
their own, while the children of these great men grewup undisciplined?
Paul told Timothy to "give attendance to reading", among other things. Reading and meditating upon things that are wholesome is onegood way to redeem the time. We would like to thinkthat the time spent in reading this paper is redeemedtime. We are appalled at the paucity of wholesome reading material some Christians have in their homes, while they spend much on secular papers andmagazines and devote much money and many hoursto being entertained.
Before another year is gone, many will face the time of departure. Because of declining health, somemay be able to recognize the nearing of that hour. Paul was aware of his impending death for he said"the time of my departure is at hand" (2 Tim. 4:6-8).What a blessing it would be if all of us could contemplate that hour with the same reflections ofthe past and prospects for the future which Paul had. It is surely in order to admonish all with thesewords: "And that, knowing the time, that now it ishigh time to awake out of sleep: for now is oursalvation nearer than when we believed" (Rom. 13:11).
For all of us there is the certain prospect of the time of harvest when the tares shall be burned and the wheat gathered into the barn" (Mt. 13:30). Thatprospect should cause us all to "set your (our)affections on things above and not on things on theearth (Col. 3:1-2). How well are you redeeming thetime? We hope God gives every one of our readersanother year and that in it each one will be moresuccessful at redeeming the time than in the yearnearly ended and that thus we shall indeed "pass thetime of your (our) sojourning here in fear." If we hadany part in helping you to do this in the past year, orcan contribute to that end by these efforts in theyear soon to dawn, then we shall feel that our timeand efforts have been richly rewarded.
PREACHERS AND PROBLEMS
Times have changed! Life is a continual change,and with the change comes problems as well asblessings. Not much complaint is heard about thosechanges that produce blessings and make life heremore pleasant and prosperous. But the effects ofchange that deteriorate, corrupt, and destroy arenot appreciated by anyone. This change is the harvest of sin and will continue to worsen until the sin is eliminated and a restoration takes place.
I do not like to write in a pessimistic tone and present a negative and melancholy picture, but factsare facts, and we must see the wrong and acknowledge it before reform will take place.
All preachers do not create problems that hinderthe truth and alienate brethren, nor do all problemsinvolve preachers, but preacher behavior reflects existing and growing problems within churches allover the land. Paul wrote to Timothy by the Spirit:"Till I come, give attendance to reading, to exhortation, to doctrine. Neglect not the gift that isin thee, which was given thee by prophecy, with thelaying on of the hands of the presbytery. Meditateupon these things; give thyself wholly to them; thatthy profiting may appear to all. Take heed unto thyself, and unto the doctrine; continue in them; forin doing this thou shalt both save thyself, and themthat hear thee" (I Timothy 4:13-16). "Thoutherefore, my son, be strong in the grace that is inChrist Jesus. And the things that thou hast heard ofme among many witnesses, the same commit thouto faithful men, who shall be able to teach othersalso. Thou therefore endure hardness, as a goodsoldier of Jesus Christ" (II Timothy 2:1-3).
One discouraging problem is the large number of preachers, old and young, who are leaving the workfor other occupations. There are a number of reasonsfor this, some indicating deeper and more serious problems. As I prepare this manuscript, I havelisted the names of eighteen men who in the pasthave spent full time in preaching the gospel ofChrist, but now have turned to other fields of occupation. Would you like to know where theseeighteen men are now and what they are doing? Ninehave entered some area of the business world; fiveare teaching school; one is a carpenter; two haveentered the professional world; and one is in politics.Of this number, eight continue to preach on oc
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casions when they have opportunity; three are nominal "church members"; two have gone into denominationalism; and five have gone back to theworld. Whether you think so or not, this is a problem, and it seems to be getting worse. This is hardly a sufficient number to establish a rating ofwhat happens to preachers, but it is significant,especially in view of the fact that I have the namesand addresses of over twenty churches who are searching for good preachers and are having difficulty finding them.
I am sure I do not know all the reasons why preachers of the gospel give up the work for otherlabors, but I think I know two or three. Although Ido not intend to be moved away from my life's work of preaching the gospel of the Son of God all thedays of my life, if the Lord wills, I do understandwhy so many are turning away from full time preaching.
One of the most discouraging things to a sincere preacher who spends seven days a week striving toturn men from sin to righteousness is to completelylose his sense of accomplishment. Anyone who understands the futility of trying to build a foot-high pyramid of marbles in the bottom of a boat inchoppy waters can have some idea of the desperatefeeling one has when he teaches, preaches, talks, writes, and uses every available means of communication to get people to obey the gospel, andall without results. I know, we are told that God gives the increase, and we have done our work whenwe preach the word, but everyone knows that laborwithout results is very discouraging.
The lack of results may be the fault of ungodly"church members" who destroy more than a dozenmen can build. The fault may be with the elders whoeither do not know what their work is or do not care. It may be a cold, lazy, ritualistic congregation whichhas no ambition to do anything beyond merelyexisting as a "Church of Christ". Wherever the faultmay lie, the results are driving good men from thefield of preaching the gospel.
Another real, though often ignored, problem isthe lack of adequate support for preachers. The costof living has soared, and every member of the churchknows it. Although the Lord has ordained that theywhich preach the gospel should live of the gospel (ICor. 9:14), and Paul took wages from other churches to serve the Corinthians (I Cor. 11:8), most preachers are in an unenviable position with regard to their financial support. Out of the past has evolved the idea that a preacher should never bepaid more than the average low-income member ofthe congregation. With every member of the congregation as his employer, and everyone fullyinformed of his exact income, the elders will be so careful not to pay him wages that would excite thelow-income people or anger the greedy members.The result is that most preachers are grossly underpaid. If they ask for a raise, they are preaching for money and should be terminated. If they do not ask for a living wage, they will soonreach the point of being forced to other work to provide for theirfamilies, and then they become "part-timepreachers" and should have their salaries cut.
This is why so many good and seasoned preacherswill leave "full-time work" and go to the business world where they can earn a reasonable living without feeling guilty for "imposing upon the brethren".
Most good churches and scriptural elders will recognize this need and provide adequate supportfor preachers, including increases as the need arises.This foresight would decrease the loss of good men to a great work which is sorely needed.
A third reason, and in many instances a more important one, is congregational apathy. This differs from the first reason, in that this has to do with the attitude of the church itself, those who should be "fellow-workers" with the preachers.
The staring, glassy-eyed faces that a preacheroften looks into tell of the total indifference to the message he is trying to get across. The "sleepingbeauties", giggling kids up to thirty years of age,and irritated, squirming "clock-watchers" add to hisfrustration and detract from his efforts to get theseed of the kingdom into some good and honest hearts. I suppose the average, devoted preacherwould give the following list of three evidences ofcongregational apathy:
- The roving members. Nearly half the mem bership of many congregations fall into this class,because they "visit around" about two or three Lord's days of each month. This discourageseveryone. Indifference and slow death are bound tofollow.
- The congregation that never seems to learn orgrow spiritually. In many cases, they are as theCorinthians, who were so carnal as not to be able to receive anything but milk (I Cor. 3:1-3). It is nowthe rule and not the exception that "For when forthe time ye ought to be teachers, ye have need thatone teach you again which be the first principles ofthe oracles of God; and are become such as have need of milk, and not of strong meat" (Hebrews 5:12).
- It would not be an extravagant guess to say thatless than ten per cent of the average congregationspends any time and effort outside the assemblytrying to learn more of God's word. In fact, most do not seem to learn in classes and from the pulpit. Topresent lesson after lesson on needed subjects onlyto see most of the brethren continue in the old sinful and indifferent way they have been following is verydiscouraging. This just says, "Preacher, we don't care what you are saying nor how many times yousay it; just leave us alone." Little wonder sincere preachers turn to other fields.
- The artificial zeal cooked up by all the gimmicks uninformed brethren can devise is too fake even for the professional preacher (the one who is init for the money) to accept. When any congregationhas to continually create new thrills and functions inorder to keep the members coming to services, things are in a bad way.
In addition, the false and mechanical worship thatconsists in the traditional rituals that are repeatedweek after week is as empty and tasteless as eggshells. If we expect to create an atmosphere of innerpeace with God and spiritual joy and hope, we mustregain the zeal and love for the truth that possessedus when we were first obedient to the gospel.
I have given some of the reasons why good men give up preaching the gospel. Of course, some men become so carnal and sinful in life and attitude that they cannot continue to preach, and they should not. If one does not practice what he preaches, hemust either quit the practice or quit his preaching(Romans 2:21-23). I have no respect for any man who pretends to preach the gospel of the sinless Sonof God and repudiates every word of it by the way hetalks and lives. Anyone who aids and abets such anone is as guilty as he is.
I close this article with the words of the Spirit bythe apostle Paul at the close of his life: "I have fought a good fight, I have finished my course, Ihave kept the faith: Henceforth there is laid up forme a crown of righteousness, which the Lord, therighteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing" (II Timothy 4:7-8).
IMPUTED RIGHTEOUSNESS
For sometime Brother Edward Fudge and othershave taught man is saved by the imputed righteousnessof Christ. If this were so, complete gospel obediencewould be unnecessary. Hear Brother Fudge, "Becauseof His obedience, those who are in Him can be saved although they never do achieve perfect obedience themselves. They are not saved because they obey perfectly, but because they believe on Jesus." (GospelGuardian, Feb. 12, 1970, page 1). He says, "Jesus firstlived a life of perfect obedience, meeting the demands ofGod's holy law, and enabling Jesus to stand before Godfor us as He now does" (Answers To Questions, page12).
WHAT IS IMPUTED RIGHTEOUSNESS? What is the doctrine of the righteousness of Christ being imputed to man? Since the doctrine of the imputed righteousness of Christ is a part of Calvinism,let us let a Baptist scholar define this doctrine for us.The Baptist Encyclopedia, Vol. 1, page 631, 1881 edition, says, Christ "imputes or reckons his righteousness to every one of them, and it becomestheir own just as really as if they had 'wrought it out' for themselves." Christ's "perfect earthlyobedience...he places to the credit of each member ofhis elect family." Christ "gives the righteousness heacquired to every saint." Christ "has obeyed...for all trusting disciples, and he gives him this divine righteousness." Paul "the great apostle declares that this righteousness justifies without any of our own works." "Christ's obedience" is "as much ours as theyare his." Albert Barnes in defining this doctrine says,"when the righteousness of Christ is said to be imputed to us, the meaning is that God so places it to our account, that in the eyes of the law we are held righteous and therefore treated ac-cordingly" (Barneson Romans, page 103).
The doctrine of the righteousness of Christ being
imputed to man is simply that the righteousness of
Christ is imputed to man and that the obedience of
Christ becomes man's, thus it is not necessary for
man to render full gospel obedience in order to be
saved.
IMPUTE
The word 'impute' is from the Greek, logizomai. and Vine says it means "to reckon, take into account...toput down to a person's account...the R. V. uses theverb to reckon" (vol. 2, page 252). Thayer says, "to reckon, count, compute, calculate, count over" (page 379). Albert Barnes says, "to impute to a man whatbelongs to himself, or what ought to be imputed tohim" (Ibid., page 102). Barnes further says, "The wordis never used to denote imputing in the sense of transferring or of charging that on one which does notproperly belong to him" (Ibid., page 102).
OBJECTIONS
There are some scriptural reasons to object to thedoctrine of the imputed righteousness of Christ.
(1) Eliminates obedience. Christ taught those whowould be saved would be those that "do" his com mandments (Mt. 7:21). Paul said Christ was the authorof salvation to those that "obey him" (Heb. 5:8-9). Ifman fails to obey God, and the righteousness of Christis imputed for his failure to obey, then man does notneed to obey God. (2) Denies Ezek. 18:20. The doctrine of imputedrighteousness denies Ezek. 18:20. This passage teachesneither righteousness nor wickedness is imputed toanother. Righteousness is charged or imputed to therighteous and wickedness is charged to the wicked. (3) God is a respecter. In Acts 10:34-35 at the houseof Cornelius, Peter said, "God is no respecter of persons: But in every nation he that feareth him, andworketh righteousness is accepted with him." If the doctrine of imputed righteousness is so, if any are lostthe fault is Christ's. Christ then becomes responsiblefor men being lost because he did not impute therighteousness of Christ to them. (4) Comfort to those in error. John shows that to bein fellowship with God one must walk in the light (1John 1:6-7). Imputed righteousness as taught bybrethren advocating error is designed to give comfort tothose who use instrumental music in worship, who teach and practice institutionalism, Premillennialism and other doctrines contrary to sound doctrine. Theadvocates of imputed righteousness teach that if one uses instrumental music in worship, disobeys Christ,that Christ will take care of them without confession of sin and repentance by imputing Christ's righteousnessto them. Imputed righteousness is designed to comfortthose in error.ROMANS 4
This passage is given as proof of the imputed righteousness of Christ to man. However, this passagedoes not teach the doctrine. Romans 4 says there is a man unto "whom God imputeth righteousness" and unto whom the "Lord will not impute sin" (Rom. 4:6,8). Paul even quotes David on this point. The man unto whom God will not impute sin is the manwhose sins are "forgiven, whose sin is covered" (Psm.31:1). The man unto whom the Lord does not imputesin is the man that "acknowledged my sin unto thee,and mine iniquity have I not hid. I said, I will confessmy transgressions unto the Lord; and thou forgavestthe iniquity of my sin" (Psm. 32:5). Paul quoted David,saying, "Blessed are they whose iniquities are forgiven,and whose sins are covered" (Rom. 4:7). When a man confesses his sin, acknowledges his sin, does not seek tohide his sin, God forgives his sin, having covered hissin with the blood of Christ. This is the man unto whom the)Lord does not impute sin — the man he has forgiven.
This gives no comfort to those who use instrumentalmusic in worship, teach and practice institutionalismand Premillennialism and will not turn away from thesesins.
THE PARABLE OF THE TWO SONS
The twenty first chapter of Matthew is filled withaction. Verses 1-11 tell of Jesus' thrilling entry into Jerusalem. In verses 12-16 we read of the Lord overturning the tables of the moneychangers andthe seats of them that sold doves in the temple. Thenext several verses concern the withering of the fig tree, and then in verses 23-27 a discussion is recorded between Jesus and his antagonists on thesubject of authority in religion.
At the conclusion of this discussion, the Lord presented the parable of a father and his two sons.Let us reflect upon three great lessons that are taught therein.
I. THE COMMAND. The father told both of his sons, "Go work today in my vineyard" (Matt.21:28,30). The children of the Heavenly Father aregiven the same responsibility. In fact all people arecommanded by God, "Go work today in my vineyard.
Each word of the command is filled with scripturalsignificance:
A) GO: The first word in the gospel is GO. Christianity is a GOING religion. But so long as agoodly percentage of church members act as if theycan hem God up in a building and pacify Him bydropping in a couple of times a week, the church willnever be the vital force in the world that it could and should be.
As individual members of the body of Christ we must accept the responsibility to GO with the gospel. Jesus told His disciples "Go ye therefore andteach all nations, baptizing them . . . Teaching themto observe all things whatsoever I have commandedyou . . ." (Matt. 28:19, 20). Each and every person cannot "go into all the world" (Mark 16:15) butwherever he goes in the world, he can go with thegospel. He can talk to friends and relatives and coworkers. He may not see the fruit of such effort immediately, but if he lets people know where hestands, the time may come that they will be concerned about eternity and they'll come to him,and he can 'point them to Christ.
When the jailer of Philippi (Acts 16) desired toknow what to do to be saved, he didn't go to the
pagan temple down the street, or to some crazy mystic who slept on a bed of nails. He went to two men who weren't ashamed of the gospel and who had enough faith and conviction to sing and pray in the inner prison at midnight, their feet in stocks. Thus the value of letting our lights shine before men.
Local congregations also have a responsibility to sound out the message. Paul was thankful for the fellowship the church in Philippi had with him in the preaching of the gospel (Phil. 1:3-5). He praised the church in Thessalonica for sounding out the word of the Lord in Macedonia, Achaia, and "in every place" (I Thess. 1:8).
Again, the fruit of such effort may not always be immediately apparent. But the word of God will not return unto him void. If the churches that supported Pete Wilson in England in 1961-62 reviewed that work and the visible results, they might quickly decide that they could have spent that money better elsewhere. The English people were not very receptive to the gospel. Some young people were baptized and a few of those are still faithful. (If one is saved, it's worth all the cost and labor.) But here's an old shy boy from Tennessee that wouldn't be preaching the gospel if churches had not made possible Brother Wilson's work in England, for it was there, while serving in the Air Force that I was influenced by him in that direction. Another (Bob Felkner) is faithfully proclaiming the gospel in Texas as a result of the same influence.
B) WORK: Man was made to work. The man and woman were given the job of keeping the garden in the very beginning. Everywhere in God's word, indolence is rebuked. The slothful servant is con demned in no uncertain terms. The Christian is commanded to "work with his hands" (Eph. 4:28). Yet we must realize that most of the work we ac complish in this life will come to nought. The only place our labor will have a lasting effect is in the Father's vineyard.
C) MY VINEYARD: The father said to his sons, "Go work today in MY VINEYARD." The rich fool was not condemned (Luke 12:20, 21) for being lazy. He became prosperous farming and a lazy man doesn't do that. He was condemned because he did not labor in God's vineyard. Solomon did not manifest laziness when he said, "I made me great works; I builded me houses; I planted me vineyards: I made me gardens and orchards, and I planted trees in them of all kinds of fruits ..." (Eccl. 2:4, 5). Yet, he said, "Then I looked on all the works that my hands had wrought, and on the labor that I had labored to do: and behold, all was vanity and vexation of spirit, and there was no profit under the sun" (verse 11).
The reason his labor was vain was that he did not labor in God's vineyard. Young people are often concerned about school, and they should be. But their labor is in vain if they do not work in the Lord's vineyard. Older people are concerned about their jobs and they should be. But their energy will finally be in vain if they are not busy in the Lord's vineyard. Paul wrote, " ... inasmuch as ye know your labor is not in vain in the Lord (I Cor. 15:58).
II. REPENTANCE. This parable reveals unto us the character of true repentance. Repentance is not simply conviction of sin. David confessed his sins and repented. But King Saul said "I have sinned" and kept on sinning. Repentance is more than fear of death or eternal punishment. Repentance is more than sorrow. According to 2 Cor. 7:10, godly sorrow worketh repentance, but sorrow of the world worketh death. If a man is sorry he got drunk because he's got a headache and the dry heaves, that's not godly sorrow. An example of worldly sorrow can be found in Mark 6:26. Herod was sorry for his rash vow, but he certainly didn't repent. Getting rid of the preacher is a sorry substitute for repentance.
What is repentance? The first son said, "No, I will not go." Afterward, he repented and went. He changed his will. He said, "No longer my will, but thine be done." His change of will effected a change of action. "He went."
III. GOD WILL SAVE THE VILEST SINNER:
The two sons represent two classes of people. The first, sinners who know they are sinners. Publicans and harlots. Scum of the earth. They have no delusions about their goodness. They are not self righteous. They know that God will not save them because of who they are.
The first son was insolent. He did not even say "Please have me excused. He rebelliously said, "I will not." The second son represents the outwardly pious and religious; the scribes and Pharisees.
Jesus asked, "Which one did the will of the father?" It's quite amazing to observe the past lives of some whom the Father received. Rahab was a harlot. Yet she appears in the genealogy of Christ (Matt. 1) and is set forth as an example of faith in James 2. She afterward repented and went! The woman at the well (John 4) had been married five times and was then living in open adultery. Many would say, "No use talking to her." But she led others to the Lord and may have been largely responsible for the success of Phillip's preaching in Samaria some time later (Acts 8).
When the woman was taken in adultery (John 8:311) and brought to the Lord (where was the man) all pointed at her accusingly. But Jesus said to the crowd, "Let him who is without sin cast the first stone," and to the woman, "Go, and sin no more."
When Jesus said, "Come unto me ALL ye that labor and are heavy laden" (Matt. 11:28), the ALL includes the harlots and the drunkards and by the grace of God it includes you and me. God will receive the vilest of sinners.
Many wild and weird tales about a people called "Campbellites" were spread across the American frontier in the first half of the nineteenth century. Someof these doubtless grew out of man's inclination to embellish what he hears before passing it on to others,but most of them were simply the work of the devil designed to hinder the progress of New Testament Christianity. The term "Campbellite" itself was intended to create and to perpetuate prejudice againstthe teaching of Campbell and others identified with the movement to restore the ancient order. An incident in the life of Raccoon John Smith indicates somethingof the nature of these tales.
Not long after he began preaching the gospel, theKentucky evangelist made a visit to North Alabamawhere he had formerly lived. On the way he stopped ata roadside inn near Sparta, Tennessee for breakfast.The inn was operated by a kindly lady who, having ordered a servant to care for Smith's horse, set about to prepare his meal. Conversation ensued and uponlearning that her guest was from Montgomery County,Kentucky, the innkeeper said, "Travelers tell me thereis a strange sort of people up there in Kentucky calledCampbellites."
"Yes, madam," he replied, "there are some in my own neighborhood."
After inquiring as to whether he ha"d actually seenany of them and as to what they look like, the ladycontinued:
"I would really like to see one, so much. I'd give more to see one of those people than any show. I'm told that when anybody wants to join them, they just putthem under the water, and then let them go. One mantold me that they would sometimes take people by force, and drag them into the water; that they evenchased after people, and ran them down; that they oncetook a fancy to a poor fellow, and ran him five milesbefore they caught him, and then, after putting him in,they just left him there to get home, or to heaven, thebest way he could."
In response Smith observed, "That was a very long-winded fellow, ma'm, to run five miles before theCampbellites caught him."
The lady's thoughts were still on the matter as shepoured the preacher's coffee. "I don't know what I wouldn't give to see one of them," she repeated.
"How do you think a Campbellite would look?" he asked, after having eaten enough to relieve some of hishunger.
"Well," she said, "I imagine they have a sort of wild,fierce, fanatical look about them." "I think I can arrange for you to see one," he replied,as she poured his second cup of coffee."I'd give any thing almost, if you would, sir," sheagain repeated hopefully."Madam," he said, "look right at me, and you willsee one! But don't be afraid, I am a civil Campbellite,
and will not chase you into the water."
When his breakfast was finished, John Smith asked the now embarrassed lady to take a seat and proceededto set her mind straight about those "wild, fierce, fanatical" people called "Campbellites." It is not known whether she ever became one herself, but knowing the reputation of the Kentuckian for handling aright the Word of Truth, it is certain that she had amore wholesome view of that "strange sort of people"when he left her inn than when he first ordered breakfast.
It is interesting to note that the devil is still using thesame devices to create prejudice against the truth today. No wilder tales were ever told about the "Campbellites" on the American frontier a centuryand a half ago, than are not told about those "wild,fierce, fanatical" people called "Antis." We are thankful, however, that nowadays there are enough"Antis" spread around over the country for there tobe no premium for seeing one. (All quotations fromLife of Elder John Smith, pp. 478, 479)
2212 Malibu Drive Brandon, Florida33511
Ebenezer
The word EBENEZER is a compound Hebrewword. The first part is EBEN and generally means"a stone". The second part is EZER and means "to help or assist". The compound word means "a stoneof the help".
It is used to designate places geographically and is used three times in First Samuel. The exact location has not been identified. In I Samuel 7:12, Samuel set up a memorial stone after the battle anddefeat of the Philistines. Some time before this, the same name is used of the place where Eli's sons died and the ark of the covenant was taken by the Philistines (I Samuel 4:1; 5:1). But now, we have a grateful commemoration of victory, "a stone of thehelp" which cries "Hitherto hath the Lord helpedus" (I Samuel 7:12).
WEST — CABRERO DEBATE
I had the pleasure of hearing three of the fournights of the debate between David West and JoseCabrero at Pine Hills church of Christ in Orlando,Florida. This discussion was one of a kind in the sense that both Jose Cabrero and David West were teen-agers and juniors in high school. That it was adebate in the true sense of the word is not to exaggerate. Both men had spent hours in preparation and were ready. Cabrero was endorsed by the ForrestAvenue Baptist Church of Apopka, Florida which is a"landmark" Baptist church of the Ben Bogardvariety and David West by the Pine Hills church ofChrist where Jere Frost is the preacher. Frost workedlong hours on the radio and with West making thedebate possible.
In this day of rebellion against every kind of authority on the part of youth it was almost unbelievable that young men could be so interested inspiritual matters. Cabrero made every argument andresorted to every dodge given him by his people. Itcan be said to his credit that he tried to answer everyscripture that brother West gave him but like all Baptists he had to turn them to suit his purpose.David West is the son of brother and sister Bob West and has had an unusual chance to know the truth. He has taken advantage of the opportunity. He answeredevery argument and every quibble that Cabrero madeand answered it well. He used a Bible not over 6 by 4and found every scripture that he needed in recordtime.
The first two nights were on the necessity of baptism and the last two on the security of the believer. All of the sessions were in the Pine Hills meeting house but at the close of the debate anothersuch discussion was announced to be conducted in the Forrest Avenue Baptist Church between Ted Barker who is the son of the preacher of the ForrestAvenue church and a speaker of the church of theLord, probably West.
There is a great lesson in all of this if we will butlearn it. A debate is just another opportunity topreach the truth and every listener has to decide, justas they do when a sermon is preached, what is truth.If one generation has quit debating perhaps anothergeneration will try. One thing is sure, young men can prepare themselves to defend the truth for David West has demonstrated that for all time. He has proved that a young man can show himself a workman that has no need to be ashamed.
Kip Barker, also a teen ager, moderated for brotherWest and Dan Beckham kept the time. Ted Barker was the moderator for Cabrero and the time keeperwas Richard Burgher. The dates were September 2-3and the 5-6. Let us pray that this fine discussion willbe followed not by just one more but by many ofsimilar nature. In my opinion it was a victory fortruth. It was Emerson who said:
"How near is grandeur to our dust,
How near is God to man,
When duty whispers low thou must,
And youth replies I can."
NEW TESTAMENT TAPES — H. E. PHILLIPS, P.O. Box 17244, Tampa, Florida 33612. I give this notice of a specialprice on the close-out of the complete Living Voice New Testament tapes on cassette and 8-track. Only 6 sets of eachremain. These will be cash on a first come, first serve basis. If you are interested in these for personal use or as gifts, send your orderin at once for the low price of $49.95 for cassettes and $59.95 for8-track. The retail price is $79.95.
GUTHRIE DEAN, 1900 Jenny Lind, Ft. Smith, Arkansas. After a little more than nine years in Ft. Smith we are moving toNashville, Tennessee to work with the Franklin Road church. Our new address is 327 Brewer Dr., Nashville, TN 37211. In Augustof this year between 75 and 80 members started a new congregation in Ft. Smith. They are happy, sound and growing.Presently they are meeting at 5411 S. 31st St. Any information regarding the new work may be obtained by writing to JoeSchnelle, Rt. 3, Van Buren, Arkansas.
WENDELL WATTS, 1402 Buchanan, Corinth, MS. On August 11 C.A. Cornelius suffered a massive heart attack andwas confined to the hospital until August 21, when he came home. On August 24 he suffered a stroke and went back in the hospital where he remained until September 4. He is now confined to his home and would appreciate cards or letters fromother Christians. His address is: C. A. Cornelius, Box 302, PeaRidge, ARK. 92751. Brother Cornelius is a faithful gospel preacher nearly 80 years old.
A PRECIOUS DEATH
JESSE G. JENKINS, 1813 Carlton, Denton, Texas 76201."Precious in the sight of the Lord is the death of his saints" (Psa.116:15). Roy Clyde Jenkins died about six o'clock in the morning on September 24, 1974. He was 80 years old and eight months. Hehad been in good health until less than a year ago. The early partof this year his health started failing, but he was still preachingthe gospel of Christ. For the last few years of his life he lived atHillsboro, Texas where he preached for the conservative church.He visited in Denton on the week end of August 18. We asked himto preach on Sunday night, and he brought a fine lesson from theword of God.
He was a good man. The only thing I have ever heard anyonesay in an uncomplimentary way was about his religion. He was ofgood report within and without. I recall saying one time when Iwas but a boy: "I want to be as good a man as my Dad." A man who was not even a Christian said: "Son, you will never be able tomake it." He was probably right, but I am going to keep ontrying. When something would go wrong, he would say "Tuttut." And that is the worst word I ever heard him say. He has been the epitome of a compassionate man following the compassionate Christ. He cared for an invalid mother-in-law fromthe time he married until her death, about 15 years later. He caredfor a deaf sister-in-law from the time he married until her death, about 40 years later. He did not, neither did he desire to,place these dependents in some old folks home and let the church pay for their keep. He reared two orphan children fromtwo and four years of age to maturity. The "orphan home" has never existed that could give children the love and affection which these two girls received from him and his compassionate wife. Then, he andhis good wife reared seven children of their own.
I was in Houston when he died. But my oldest son was there byhis side. He told me the last words he said before he breathed his last, and in a semi-conscious state, were: "Lord, amen." He willbe greatly missed by us all, but especially by his loving wife ofover sixty one years. But we rejoice because we are confident thathis death was precious in the sight of the Lord. Though he restsfrom his labors, his works will follow him. Bob Craig, a long timefriend, said the last comforting words at the funeral.
PREACHER NEEDED ALLIANCE, OHIO. The Homeworth Rd. church in Alliance needs a full time preacher to begin work now. We have a comfortable building located in an excellent area, an attendanceof about 18 with ability to provide some support. We need a man who is zealous to do personal work, and we stand ready torender the support, encouragement and cooperation he will need.If interested call Ervil Poland (216) 823-8700, or James Anderson
(216) 821-9422.
