Special Issue

"AN UNCHANGING KINGDOM IN A CHANGING WORLD"

This is a changing world. One-fourth of all the peoplewho ever lived are alive today. With every pulse-beatthe population of the world increases by one. Ninetypercent of all the scientists who ever lived are alive now, and creating change is the work of scientists.Time does not wait for anybody. It leaves behind thosewho do not keep step. Styles, political ideas, and scientific theories are subject to change. Religiousdenominations revise their creeds. We are in the age ofthe atom, jet engine, space travel, mass communication, and medicines so new and powerfulthat they are often called miracle drugs.

All changes are not evil or destructive. Some thingsneed changing. Many modern discoveries and scientificaccomplishments are a blessing to all mankind. Theyenable man to live a better life, accomplish more,alleviate suffering and prolong life itself.

But the exercise of human wisdom can be dangerous.The amazing accomplishments of man within the pastfew decades (based upon the cumulative knowledge ofall men of all ages) have caused some to conclude thatman has changed, and that he has modern answers tolife's most perplexing questions and scientific solutionsto all problems. They should remember that while menwere walking on the moon they had the same basicneeds which they had on earth. What was unavailablethere had to be supplied from earth — man's God-given home.

Let us approach this subject, and establish truthaccording to the scriptures, by asking and answeringsome simple questions:

HAS MAN CHANGED?

No, not really. Men have the same desires and dislikes, virtues and vices, strength and weakness,sin and righteousness in all ages. Our needs are unchangeable. We need so little — and for such a short time! Our Creator knows us — and our need. You may study men of all ages from both secularand sacred history and you will find the same basiccharacteristics in all. The man in the spaceship isthe same man who followed the ox cart.

WHAT DOES MAN NEED?

From a temporal or physical consideration, he needs food, clothing, shelter, love, companionship, a sense ofresponsibility and a goal. This has always been true.But man has a need far greater than the material and transitory things of earth. He needs salvation, spiritualguidance, a clear conscience, and a right relationshipwith God. It is to this need that we now address ourselves in this study, for this is the area in whichmany people feel that there must be constant changeand revolution.

HAS GOD CHANGED?

No. He is still omniscient, omnipotent and omnipresent. The God whom we now serve is the onewho talked with Adam and Eve, Noah, Abraham, Moses, and now speaks to us through His son JesusChrist (Heb. 1:1,2). "For I am the Lord, I change not" (Mai. 3:6).

HAS SATAN CHANGED?

No. He works the same as always. "He that committeth sin is of the devil; for the devil sinneth from thebeginning. For this purpose the Son of God was manifested, that he might destroy the works of thedevil" (1 John 3:8). John also says of him, "...he was amurderer from the beginning, and abode not in the truth..." (John 8:44). The apostle Paul spans all timefrom Christianity to Eden when he warns, "But I fear, lest by any means, as the serpent beguiled Eve throughhis subtlety, so your minds should be corrupted fromthe simplicity that is in Christ; (2 Cor. 11:3). Peter warns us in these words, "Be sober, be vigilant; because your adversary the devil, as a roaring lion,walketh about, seeking whom he may devour" (1 Peter5:8).

HAS SIN CHANGED?

The Bible defines sin as a transgression of God's law (1 John 3:4). Every sinful person from Adam until nowhas sinned in the same manner — by transgressing the law of God applicable to him. Paul described the general nature and practice of mankind by saying,"For all have sinned, and come short of the glory ofGod" (Romans 3:23). God has changed His laws fromtime to time as he desired (Heb. 7:12), but all men havebeen under law from God and have sinned when theywere disrespectful and disobedient.

HAVE THE AVENUES OF SIN AND TEMPTATION CHANGED?

No. Man is tempted and transgresses the law of Godthrough one or more of three avenues, the lust of theeye, lust of the flesh, or the pride of life. "And when thewoman saw that the tree was good for food (lust of theflesh), and that it was pleasant to the eyes (lust of theeye), and a tree to be desired to make one wise (pride oflife), she took of the fruit thereof, and did eat, and gavealso unto her husband with her, and he did eat" (Gen. 3:6). There you have it. The devil tempted Jesusthrough the same avenues by commanding that he turnstones into bread (lust of the flesh), deliver himselffrom the pinnacle of the temple (pride of life), and byshowing him the world (lust of the eye) (Matt. 4:1-10).John shows that this is true for all time when he says,"For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of theFather, but is of the world" (1 John 2:16).

HAS THE GOSPEL CHANGED?

If man has not changed, and his spiritual disease andits source have not changed, why change the remedy?Since "that which is perfect" has come, we need not look farther. The gospel is still God's power to save justas it was on Pentecost and since that time (Rom. 1:16),and it will save every man and woman on earth who willobey it (Heb. 5:8,9). As was true "at the beginning" onPentecost (Acts 11:15), all who will believe in Jesus,repent, and be baptized for the remission of sins, will besaved and added by the Lord to his church (Acts 2:3647). All such will be saved through the power of theincorruptible seed which "liveth and abideth for ever"(1 Peter 1:22,23).

Let us not be in a continual search for somethingnew, as were the Athenians. Rather, let us trust Him who has supplied our every need for life and salvationboth now and forever. He who knows the end from the beginning (Acts 15:18) can perfect a plan of salvationfor all men for all time to come. The blood of Christ still saves (1 John 1:7); it is applied the same way (Rom.6:3,4); eternal life is a gift (Rom. 6:23) upon conditionsthat please Him (Rom. 9:19-24); the church, the bodyof Christ (Eph. 1:22,23), is the saved of the earth and is kingdom which is "righteousness, and peace, and joy inthe Holy Ghost" (Rom. 14:17). That must be the firstand paramount object of the Christian's hope and earnest effort; the glad submission of his whole heart — with all its fears and hopes, joys and sorrows, desiresand thoughts — to the heavenly King who would make that heart His dwelling-place, reigning therewith undivided sovereignty. Seek that first, above allthings else; above riches, honor, comfort, ease, even those who are nearest and dearest. Be not over-anxious for the morrow. Do not allow the day to be darkened,and its work marred, by gloomy forebodings of possible troubles in the future. Do your duty, and thenleave the future in the hands of Him to whom alone the future is known. The present is yours; the future is God's.

"Let us hear the conclusion of the whole matter: Fear God, and keep his commandments, for this is the wholeduty of man" (Eccles. 12:13). "He hath shewed thee, Oman, what is good; and what doth the Lord require ofthee, but to do justly, and to love mercy, and to walkhumbly with thy God" (Micah 6:8).

His demands are as unchanging as is our need!

A CHANGING WORLD

Ours is a world of change. The progress of civilizationhas relegated to the background many ideas and itemsonce held in great respect. Man is learning so muchabout the world and the universe that it is said that more has been learned in the last generation than in all time before that. A textbook on science is scarcely offthe press before something in it is outdated. The electric light, the telephone, radio, television, combustion engines, jet engines, travel through theskyways — these are but a few of the wonders we have come to accept daily. We have lived to see men walk onthe moon, not once, but several times. Technologicaladvances have placed at our fingertips conveniencesand gadgetry which have revolutionized our lives.

But all of the changes have not been for good. Atbest we have advanced at a frightful price. Industrial out-put has polluted the air we breath, defiled ourrivers and devastated our landscape. The splitting ofthe atom holds prospects of great advancement for thegood of humanity, but its advent wrought a nightmareof death and destruction as a military weapon. Now theworld is caught in an arms race as one nation after another flexes its muscle at the world by its own nuclear blast. The balance of power is precarious.

POLITICAL CHANGES

The centers of empire have shifted. The oriental empires of the fertile crescent, whose operationstouched the lives of the nation of Israel and embedded the names of some of its rulers on the sacred pages ofOld Testament history, have gone. Assyria, then Babylon, then Persia ruled, and Israel had to adjust tochanging masters. In 333 B.C., Alexander the Great defeated Darius 111 at the battle of Issus and two yearslater pierced the heart of the Persian Empire in his campaign against Arbela. From then on the center of empire shifted to the west and relegated the glory of theeastern kingdoms to the history department. Then it was Rome which arose upon the fragments of Alexander's empire to rule for several hundred years inwhat must have seemed an endless era. But Rome fell beneath the weight of its own corruption in governmentand throughout the fabric of its society. The world hasseen first one ruler and then another prance across the stage of human history, preening himself on the glory of territorial conquest and each thinking his domain would prove invulnerable. We have had Charlemagne, Napoleon, Kaiser Wilhelm, Hitler; these, and many others. Now they are gone.Today the British Empire is gradually falling apart. Uneasy truces have made strange partners in governments ideologically opposed to each other. Ourown republic will soon be 200 years old. That is longerthan many governments have lasted. Yet our own system is groaning with almost daily revelations of crime in high places. Confidence of the people in thosewho rule us is at a very low ebb. Can a people be expected to rise above the moral strength of her own rulers? The God of all the earth has a way of bringing down corrupted governments and nations. Rulers and their subjects would do well to ponder the statement ofDaniel when he reviewed the rise and fall of Nebuchadnezzar. Once he feared God and was exalted. But "when his heart was lifted up, and hismind hardened in pride, he was deposed from his kinglythrone" (Dan. 5:20). This was done "till he knew thatthe most high God ruled in the kingdom of men, andthat he appointeth over it whomsoever he will" (Dan.5:21).

MORAL CHANGES

As people lost faith in God, they abandoned his wordas a standard of conduct. No people can rise higherthan the standard which they respect. Chief amongsinners in the moral corruption of humanity has beenthe acceptance of the hypothesis of organic evolution.Man has been viewed, not as a creature just a littlelower than angels, and fashioned in the image of God,but the product of a long climb out of the swamp. Hisancestors are said to be apes and tadpoles. If he is notthe product of God's creative art, but has survived through the law of the jungle, then he owes God nothing, is here for only a little while with no good reason and has no hope in the world to come. If he isdescended from the brute he might as well live up to hisexpectation! It does not take a Solomon to see that weare facing a moral crisis. This will continue until peopleare convinced that "the way of man is not in himself, for it is not in man that walketh to direct his own steps"(Jer. 10:23).

RELIGIOUS CHANGES

The inception of German rationalism into the mainstream of theological thought worked a revolution in religion as pronounced as the shift of empire fromeast to west was politically. The Bible was no longerviewed as the infallible, verbally inspired word of God.When the Doctors of Divinity finished dissecting theword of God, those who accepted their verdict were leftwith very little to believe. The seminaries became staffed with instructors whose minds were filled with these ideas and who taught them with evangelisticfervor. Gradually these views filtered down to the people in the pew. Many have had a startling awakening and do not like what they see, and with goodreason. One man voiced this sentiment well when he asked this writer "What has happened to the churches,have they gone crazy?" Preachers may be found to advocate almost any cause, however bizarre. Premarital sex, trial marriages, homosexuality, wife-swapping and you name it, have their advocates amongthe "clergy."

One denominational church member after another has lamented to this writer that they are not hearingthe Bible anymore and that they are sick of sermons onsocial causes and politics. Religious news today isreally a spectacle. One preacher makes the papers forhis interpretative ballet instead of a sermon, anotherfor dancing in the aisles with a young girl to the beat ofa rock group. Recently the students at a mid-westernseminary (with 690 students preparing for a life ofchurch work) boycotted classes and closed down theschool in protest against the president who held thatthe Old Testament is factual and not just a myth. TheWorld Council of Churches recently voted to spend$100,000 to help Portugese draft dodgers and deserters.Had enough?

In the midst of all the turbulence, it desperatelyneeds to be said that there are some certainties, someunchanging things in this world of change. We are trying to say that to you in this special issue of SEARCHING THE SCRIPTURES. "Thy throne, OGod, is for ever and ever: a sceptre of righteousness isthe sceptre of thy kingdom...And thou, Lord, in thebeginning has laid the foundation of the earth; and theheavens are the works of thine hands: They shallperish; but thou remainest; and they all shall wax oldas doth a garment; And as a vesture shalt thou foldthem up, and they shall be changed: but thou art thesame, and thy years shall not fail" (Heb. 1:8-12). "Forall flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flowerthereof falleth away, But the word of the Lord endureth for ever. And this is the word which by thegospel is preached unto you" (1 Peter 1:24-25). Amidthe turmoil of an ever changing world, we want you toknow there are some eternal verities which change not.For those who will listen, above the clamor and clatter of this changing world, may yet be heard the unchanging invitation of the unchanging Christ — "Come

unto me all ye that labor and are heavy laden, and I willgive you rest" (Mt. 11:28). For this reason we bring you this special issue on AN UNCHANGING KINGDOM IN A CHANGING WORLD.

It is gratifying to find in the midst of a world that isshaking, crumbling, and falling apart, something thatis everlasting, unshakable, and secure — an unchanging kingdom in a changing world.

That there is an indestructible kingdom is not without overwhelming and conclusive evidence. Aboutsix hundred years before Christ, it was prophesied:"And in the days of these kings shall the God of heavenset up a kingdom, which shall never be destroyed: andthe kingdom shall not be left to other people, but itshall break in pieces and consume all these kingdoms,and it shall stand for ever (Dan. 2:44). According to Daniel's interpretation of Nebuchadnezzar's dream (Dan. 2:31-45), this kingdom was to be set up duringthe fourth world empire, namely, the Roman. It was"in the days of these kings" that Jesus said, "The timeis fulfilled, and the kingdom of God is at hand" (Mk.1:15). A further study of the interchangeable use madeof the terms "kingdom" and "church" (Matt. 16:18-20;Col. 1:13,18; Heb. 12:23,28) shows this kingdom to bethe church which was established on the first Pentecost after the resurrection of Christ, a record of which wefind in Acts 2. This is corroborated by Paul's statement to the effect that the church is not an accident, afterthought, or substitution, but rather "accordingto the eternal purpose" of God (Eph. 3:10,11). It is thesame thing God had in mind from eternity, whether itbe called "kingdom," "church," or some other divineappellation.

A further study of Mk. 9:1; Acts 1:8, and Acts 2:1-4shows that this kingdom came "with power" before anyof the apostles, except Judas, "tasted death," and thatit came simultaneously with their baptismal receptionof the Holy Spirit. The setting up of this indestructiblekingdom is, therefore, not a matter of future event.It is here! Paul, together with the Colossians, were in it (Col. 1:13). The Hebrew Christians had received it (Heb. 12:28), and John, along with those ofthe seven churches of Asia, were in it (Rev. 1:9).Furthermore, Paul taught the Corinthians that Christwas king then and would continue his reign till allthings are subdued unto him (1 Cor. 15:22-28).

The indestructible nature of this kingdom was notonly prophesied by Daniel, but was also solemnly affirmed by the Hebrew writer: "And this WORD, Yet once more, signifieth the removing of those things thatare shaken, as of things that are made, that those things which cannot be shaken may remain. Whereforewe receiving a kingdom which cannot be moved, let ushave grace, whereby we may serve God acceptable withreverence and godly fear" (Heb. 12:27,28). The "word"in the above reference is the prophecy of Hag. 2:6,7:"For thus saith the Lord of hosts; Yet once, it is a littlewhile, and I will shake the heavens, and the earth, and the sea, and the dry land; And I will shake all nations,and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts."

When the second Temple was built under Zerubbabel, some of the elderly men who had beheld the gloryof Solomon's Temple wept at its inferiority (Ezra 3:12).God sent Haggai to comfort them with the promise thatthe latter shall surpass the former in glory by reason ofthe presence of "the desire of all nations." The "desireof all nations" was the Messiah. Hence, Haggai's prophecy definitely relates to the new order under Christ. However, associated with the coming of the Christ, there was to be a mighty shaking by the samevoice that shook the earth at Sinai (Heb. 12:26). Thesymbolic language of the prophecy indicates the casting down of old positions of power and the inauguration of a new order and authority. Joel also foresaw this shaking (Joel 2:30,31) and Peter's use of it (Acts 2:16-21) shows that the reference is to the transition from the old order under Moses to the new order under Christ.

According to the comments of the Hebrew writer onthe expression "Yet once more" (Heb. 12:27) the shaking was to continue until every thing that can beshaken ceases to be; so that nothing remains but whatis eternal. It is in the midst of this setting that theHebrew writer affirms that we have received "a kingdom which cannot be moved (Heb. 12:28). This kingdom which was set up on Pentecost (Acts 2)continues in a world that is shaking. Everything temporal serves its purpose and then yields to the shaking power of the Almighty God. Temporalkingdoms rise and fall, false religions come and go,philosophies of men are soon terminated, but the kingdom of our Lord "stands forever."

This does not necessitate the visible succession of the church through all the years since Pentecost (Acts 2).Efforts to prove such by Matt. 16:18 "the gates of hellshall not prevail against it," fail of their objective. Theword "hell" or "hades" (A.S.V.) means the intermediate state of the dead, both good and evil,between death and the judgment. When Jesus died hisspirit entered "hades," but did not remain by reason ofhis resurrection (Acts 2:31). It was not "hades" nor "demons" thereof, but rather the "GATES of hades" which "shall not prevail against it." Since DEATH is the only gate or entrance into "hades," I conclude thatJesus was simply teaching that his death would notkeep him from building his church. His triumphantresurrection and the subsequent establishment of thechurch (Acts 2) vindicates his claim.

The perpetuity of the church inheres in the indestructible seed of the kingdom, which is the wordof God (Lk. 8:11). While the church may visibly disappear from the earth — be lost in apostasy — it, nevertheless, continues to exist in the seed. God's immutable law of procreation, namely, that all seedsbring forth after their kind (Gen. 1:11,12) finds no exception in the spiritual realm (Lk. 8:5-15). When and wherever the PURE "word" is sown into "honest and good" hearts, the kingdom is made visible and perpetuated on earth. The kingdom, however, is alwayshere — inherent in the "word of God which liveth and abideth forever (1 Pet. 1:23). Jesus said, "Heaven andearth shall pass away, but my words shall not passaway" (Matt. 24:35). Herein lies our assurance of theindestructible kingdom today.

Ours is a shaking world. This is a time of uncertaintyand doubt. The political world is rocking. Society iscrumbling under the pressure of immorality,promiscuity, and the acceptance of things not formerlytolerated in a decent society. Theological and ecclesiastical systems are being "weighed in the balances, and art found wanting." THANKS BE UNTO GOD! IN THE MIDST OF ALL THIS DISINTEGRATION, THERE IS SECURITY THAT PASSETH ALL UNDERSTANDING. There is a kingdom that changes not! Evenwhen "the heavens shall pass away with a great noise,and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up" (2 Pet. 3:10), the kingdom of our Lord shall stand. "It shall never be destroyed"! "Whereforewe receiving a kingdom which cannot be moved, let ushave grace, whereby we may serve God acceptablywith reverence and godly fear" (Heb. 12:28).

"...And yet shew I unto you a more excellent way" (1Cor. 12:31). The context of the above passage "sets thestage" for the thoughts in this lesson. Although thenature of the kingdom was and is unchangeable, someof the means of establishing it were temporary. Also,some of the customs that were binding then, though theprinciples still remain, are not binding on us. First, along this line, we will discuss:

APOSTLES

The word "Apostle" means "one sent forth." Christ chose twelve such men who were constantly with himduring his personal ministry. Christ chose them for thepurpose of sending them forth as "ambassadors" to carry his message to a lost and dying world (2 Cor.5:20). An "ambassador" is one who is sent in behalf of another to carry his message. In this instance, theywere to be witnesses for Christ (Acts 1:8), and theywere to carry the message of salvation, which is inChrist, to the world (Mark 16:15-16).

Although we are to carry the message today (2 Tim.2:2), we are not "hand-picked" messengers receiving "the word" directly from Christ and the Holy Spirit asthey were (John 16:13; Mt. 10:19-20). Now, we must"study to show ourselves approved unto God, workmenthat needeth not to be ashamed, rightly dividing theword of truth" (2 Tim. 2:15). Thus, when they deliveredthe message they were sent to deliver, their work wascompleted and the need for Apostles ceased.

SPIRITUAL GIFTS

There are nine spiritual gifts mentioned in 1 Corinthians 12. These spiritual gifts also had a purpose. Christ points out the purpose in Mark 16:20when he said, "And they went forth, and preached everywhere, the Lord working with them and CONFIRMING THE WORD with signs following."

We need to recognize that during the days when theApostles preached, they could not turn to the New Testament and confirm what they were saying as God'sWord; for the words they were speaking WERE (andare) the New Testament. There was no written word towhich they could turn and say, "yes, God said this — here it is in black and white." Miraculous gifts wereafforded them to CONFIRM that what they were sayingwas from God. Now if we had no scripture to tell us thatthese gifts had ceased, since the spiritual gifts were toconfirm the word, common sense would tell us that when the PURPOSE for the gifts had been fully realized(the word had been confirmed, Heb. 2:1-4), then thegifts would cease. However, 1 Corinthians 13 tells usthat the people in the days of the Apostles knew inpart, but when the perfect (complete) was come, the part (prophecy, tongues, etc.) would be done away.James says the complete or perfect revelation has beenrevealed (Jas. 1:25); and Paul said even an angel fromheaven could not add anything to it (Gal. 1:6-9). Thus,the temporary (gifts) have ceased.

Also, the Holy Spirit was given to people in the apostolic days only by the laying on of the Apostles' hands. For although Philip could perform miracles, two Apostles had to come from Jerusalem to lay hands on the "believers" that they might receive the Holy Spirit (Acts 8:14-19). Thus, when the last Apostle died and those who had had the Apostles hands laid on them died, the MEANS of receiving the Holy Spirit to perform miracles passed.

CUSTOMS

Holy Kiss; This was, and still is, a custom in theeastern countries. We in the United States greet eachother with a hand shake today. This command of Paul'sin Romans 16:16 is simply suggestive of an attitudethat Christians are to have one for another.

FEET WASHING is another custom found in the eastern countries because of the fact that most people walkwhere they are going. Also, they wear sandals and inthose very hot, dusty countries, one's feet are verytired and dusty at the end of a journey. Thus, it is their custom to wash their feet as a means of showing hospitality to their guests. The same principle of showing hospitality applies to us today.

There are, perhaps, other customs set forth in the Bible that are not binding per se on us today although the principle involved may be. However, these thingsdo not change the nature or terms of entrance into Christ's unchangeable Kingdom.

The title of this article says God, not man, has a planthat does not change with time for the purpose ofsaving man from sin. Since man needs salvation, it isimplied that man is lost. This the New Testament teaches (Mt. 26:28; Lk. 19:10; Rom. 3:23; 6:23). "Allhave sinned" and are separated from God (Rom. 3:23;6:23; Isa. 59:1-2).

Since man is lost and needs salvation, if ever therewas a plan of redemption adequate to save man, thatplan will accomplish in any age the salvation of man. Ifthis is not so, the need has changed, the remedy haschanged or both. Man has not changed since the firstcentury even though he flies in a 747 instead of walking or riding a beast of burden. He is still a sinner and needs salvation. Since men were saved in the first century, the same scheme of redemption will save mentoday.

HEAVEN'S ANSWER

The words of Christ to the apostles concerning salvation were not his own, that is, they did not originate with him but were the words of the Father (John 17:8, 14, 17; 12:49).

Specifically, before Christ ascended to heaven, he gave the terms upon which lost man could be saved. Hesaid, "All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizingthem in the name of the Father, and of the Son, and of the Holy Ghost, Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world" (Mt. 28:1820). "Go ye into all the world, and preach the gospel toevery creature. He that believeth and is baptized shallbe saved; but he that believeth not shall be damned" (Mk. 16:15-16). "Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sinsshould be preached in his name among all nations, beginning at Jerusalem" (Lk. 24:46-47). "Peace be unto you: as my Father hath sent me, even so send Iyou. And when he had said this, he breathed on them, and said unto them, Receive ye the Holy Ghost;Whosoever sins ye remit, they are remitted unto them;and whosoever sins ye retain, they are retained" (John 20:21-23).

Looking at the four gospel accounts of the terms ofsalvation, one learns that sins would be "remitted" or "retained" by the apostles as they "preached the gospelto every creature" and by the response people made tothe preached gospel. If men "believed" the preaching,"repented" of their sins, would "be baptized" the results would be their sins "remitted" or men "saved." However, those who rejected the preached gospel andfull and complete obedience to it, the result would besins "retained", the end result being "damned." Thisplan of heaven when obeyed would result in sins"remitted" or their being "saved."

With the chart we summarize the words of Jesus as to what one must do in order to be saved.

MAN'S QUESTION

Three times in the book of Acts in the New Testament, the question "What Must I Do To Be Saved?" is asked, though in different words (Acts 2:37;9:6; 16:30). In the book of Acts one learns that man asked the question "What Must I Do To Be Saved?"and heaven records the answer with a number of illustrations of men and women from all walks of life obeying heaven's answer and being saved.

The question "What Must I Do to Be Saved?" implies several things. "What" implies there is something to do. "Must" indicates the "what" is essential, not optional. "I" suggests it is a personalresponse; none can be saved for others. "Do" tells there is action or obedience. "Saved" informs one of the result of his action.

(1) RELIGIOUS JEWS were told as believers in Christ (Acts 2:37) to "repent and be baptized for the remissionof sins" (Acts 2:38). (2) SAMARIA had Christ preached unto them (Acts8:5), and they believed and were baptized (Acts 8:12)with the result that they were saved (Mk. 16:15-16). (3) SIMON who practiced WITCHCRAFT "believed also" the "preached Christ" and was "baptized" resulting inhis salvation (Acts 8:5, 13; Mk. 16:16). (4) THE QUEEN'S TREASURER of Ethiopia heard Phillip"preach unto him Jesus" (Acts 8:35). He "believed"that "Jesus is the Christ the Son of God" (Acts 8:37)and confessed this with his lips, upon which he was"baptized" (Acts 8:37-38). He was saved (Mk. 16:16). (5) The good man, CORNELIUS (Acts 10:2), who was a MILITARY MAN (Acts 10:1) was told "words, whereby thou and all thy house shall be saved" (Acts 11:14).Upon hearing these words, he believed (Acts 10:43),repented of sins (Acts 11:18), and was baptized in waterfor the remission of sins (Acts 10:47-48). Peter preached water baptism "for the remission of sins"(Acts 2:38; 10:47-48). (6) A BUSINESS LADY, Lydia, "heard" the preaching ofPaul and Silas and was baptized for the "remission ofsins" (Acts 16,13-15). (7) A JAILOR heard "the word of the Lord" spokenunto him, he believed and "was baptized" and that at"the same hour of the night" (Acts 16:30-34). (8) IDOL WORSHIPPERS (1 Cor. 6:9-11) in Corinth heard the gospel preached, "believed and were baptized" (Acts 18:8). (9) Saul of Tarsus, a PERSECUTOR of the Lord's church,heard the will of God, believed it, turned in repentanceof sins, and was baptized for the remission of sins (Acts9, 22, 26; 22:16).

We summarize what these did with the chart:

Unbelievers were first told to believe in Christ. Believers did not need to believe, they needed next torepent. Those who had believed, repented of sins andconfessed faith in Christ needed only to "be baptizedfor the remission of sins" (Acts 2:38).

Since God is no respecter of persons (Acts 10:34), ifmen today will do what men did in the book of Acts,God will save them just as he did those whose conversions are recorded in the fifth book of the New Testament.

"Whenever individuals unite for any purpose whatever, commercial, industrial, political, social, educational, benevolent or religious, there must be some kind of organization and government. There mustbe some basis of operation and co-operation, officialsuperintendency and administration, and co-operationin execution, in order to the accomplishment of theobject sought" (Church Polity, p. 12).

The New Testament supplies an organizationthrough which citizens of the kingdom are to do thework of the church. It is simple but most efficient. Thestructure is unchanging — being designed by thewisdom of God, set-up by Jesus Christ, and revealed by the Holy Spirit. The organization of which we speak isthe local church. Unless the Bible has changed, theorganization is the same as it was in the first century.

In this short treatise we will deal with our subjectunder three headings: (1) the unchanged nature of theorganization, (2) the unchanged relationship of the organization, and (3) the unchanged offices of the organization.

THE UNCHANGED NATURE

The nature of the organization in the New Testament is local or congregational. Paul wrote, "Unto the church of God at Corinth" (1 Cor. 1:2). Luke records,"Now there were in the church that was at Antioch certain prophets and teachers" (Acts 13:1). Phebe wasa servant of the church which was at Cenchrea (Rom.16:1). When Paul returned on his first missionaryjourney he ordained elders in every church (Acts 14:23).To the Philippians Paul wrote, "....to all the saints in Christ Jesus which are at Philippi, with the bishops anddeacons (Phil. 1:1). More passages could be offered toshow the kind of organization that is set forth in theNew Testament, but these will suffice presently.

Conspicuously absent is any kind of federation ororganic union that tied the churches together. There were no associations like the Baptists use, nor conferences like the Baptists use, nor conferences likethe Methodists employ, nor synods like the Lutheransand Presbyterians have. Neither was there any sort ofhierarchy that resembles the Catholic church. Church government was congregational, each congregationfunctioning independently of one another under JesusChrist.

The local church is the largest and the smallest organization that one can read about in the word of God to do the work of the church. For this very reason all

other organizations are excluded through which thechurch may function. This specified organizationexcludes all others. Just as gopher wood excluded allother kinds of wood in building the ark, in like-mannerthe one specified organization excludes all otherorganizations. This is why societies, set up to do thechurch's work, such as missionary, benevolent, andedification societies, are wrong. They are not in theBible. The same thing could be said of the ladies aid society and the young people's society within the church. There is no authority for them. The Bible justmentions the local church with its bishops and deacons.

THE UNCHANGED RELATIONSHIP

New Testament churches were independent of oneanother, equal before God regardless of size, and eachcongregation was self-governing. Never was one churchor churches ruled by another church or dominated by it.You do not read of the uniting of churches under oneeldership to do a brotherhood work. No church acted asa brotherhood agency for all churches. Every churchattended to its own business, running its own affairs.There was no organic combination of congregations for any purpose.

There is no first church in the Bible in the sense of superiority or preeminence. Whether it was the largechurch at Jerusalem or the church in Philemon's house, each stood equal before God. The mother church idea ishuman in concept and has no biblical basis whatsoever.

The Corinthian church decided on its own, without any outside interference, the matter of disciplining oneof its members. Paul stated, "When ye are gatheredtogether....To deliver such an one unto Satan for thedestruction of the flesh, that the spirit may be saved inthe day of the Lord Jesus" (1 Cor. 5:4-5). TheJerusalem church had the prerogative as to whether itextended fellowship to Paul or not. They accepted himon the recommendation of Barnabas (Acts 9:26-28).Each of the churches of Asia Minor was made responsible for its own conduct (Rev. 2:2; 2:9; 2:19; 2:23). The Corinthian church chose its own messengersto carry the funds to the place of destination (1 Cor.16:3; 2 Cor. 8:19). These scriptures show explicitly therights and privileges of churches of Christ to run theirown business.

Peter told elders to "tend the flock of God among you;" not all other flocks (1 Pet. 5:2). The Ephesianelders were told to take heed to the flock over the which the Holy Ghost had made them overseers (Acts 20:28).When elders take on a work larger than their own localwork, they cease to be local elders and become brotherhood elders. They need to learn to confine theiractivities within the sphere God authorized — the local flock or church. The evil fruit of elders not respecting God's limitations nearly 2000 years ago isseen in the Roman Catholic church hierarchy. It seemsman never learns from history.

THE UNCHANGED OFFICES

In the New Testament church there are only twooffices — bishops and deacons (Phil. 1:1). The bishops are also referred to as elders (Acts 14:23), presbyters (1

Tim. 4:14), and pastors (Eph. 4:11). The inspired historian, Luke, uses bishops and elders interchangeably in the 20th chapter of Acts. In verse 17 Luke stated that Paul, from Miletus, called for the elders of the church at Ephesus. In verse 28 these same elders are addressed by Paul as "overseers." Some translations have "bishops" in the place of "overseers." Hence, Paul called the elders, "bishops." Elders and bishops are also used interchangeably in Tit. 1:5, 7.

Both Paul and Peter told the elders to "feed the flock" (Acts 20:28; 1 Pet. 5:2). The same word translated "feed" is rendered "pastor" in Eph. 4:11.It could be translated shepherd and convey the propermeaning. Elders were the pastors or shepherds and notthe preachers. Nowhere in the word of God is a preacher or evangelist called a "pastor." Preachers had no oversight or charge of churches. Their authority is notto rule the church, but to preach the gospel (2 Tim. 4:12; Tit. 2:15).

Elders rule the local church under the authority ofJesus Christ. He is the head of the church (Eph. 1:2223) and thereby determines the teaching and practice ofthe church. The Hebrew letter says to "Obey them thathave the rule over you" (Heb. 13:17). 1 Tim. 5:17 states, "Let the elders that rule well be counted worthyof double honor." Although elders are to rule, theyhave no right to alter or change any of the divineprecepts. Their duty is to see that the will of the Lord isexecuted in the congregation in which they are overseers. Their qualifications are plainly set forth in 1Tim. 3:1-7 and Tit. 1:5-9.

Deacons' responsibility is to take care of the materialaspects of the congregation. In Acts, chapter 6, theJerusalem church chose seven men to serve tables in relieving the destitute widows. While elders spend theirtime primarily seeing about the spiritual needs,deacons, serving under the elders, are involved inhelping the destitute saints as well as other physicaland temporal matters connected with the function ofthe church. Deacons' qualifications are given in 1 Tim. 3:8-13.

When additional offices are added to the governmentof the church or substitute offices supplant the Bibleoffices, then church organization is perverted. Churchesthat are ruled by the preacher, or a board of deacons, orcommittees, or a district bishop, etc., have changed God's design and order for the governing of His church.

CONCLUSION

Let us be content with the divine organization in theNew Testament and make certain we do the church's work within the framework of this Bible organization.It is complete, sufficient, lacking nothing. God plannedit and a perfect Bible reveals it. Dare anyone say weneed something else?

When one talks about the work of the church it is necessary to define certain terms. I mean by the workof the church, that segment of the Bible which tells ushow the money collected on the first day of the week, isto be spent. Since some, even in the church, feel thatevery individual is doing the work of the church whenhe acts in his individual capacity it behooves one toclarify the issue.

Most churches of Christ, to my knowledge, collectmoney on the first day of the week, and since the earlychurch did the same (1 Cor. 16:1-2), we must find outhow inspired men authorized the spending of these funds. It must be observed, in the beginning that thecollection on the first day of the week, in the above textwas for benevolent purposes. However, we read in theBible that churches also supported the preaching of thegospel. In 2 Cor. 11:8 Paul said, "I robbed other churches, taking wages of them, to do you service." One may read also where the church at Philippisupported Paul (Phil 4:15,16). Thus, the conclusion isinevitable; churches in Paul's day either had two treasuries—one for benevolence and the other for evangelism or they accomplished both works of the church out of ONE treasury. I doubt that many peoplewould argue a two treasury system. This leads us to thefirm conclusion that first Corinthian sixteen furnishes us with a Bible pattern of collecting money but not onspending it!

Thus far in our study we have found out from theBible that the church has a scriptural way to raise itsmoney. That is, each individual giving as he has beenprospered on the first day of the week. Compare this tothe modern schemes of some churches. It is a known fact that many churches raise money by pie suppers,rummage sales, etc. If God has not made known to usin the Bible how the church is to raise its money, itwould be a matter to expedite under human judgment.However, when one reads that the early church raisedmoney by each individual giving as he had been prospered this changes the picture. Since God has given us a pattern, we do not have the authority toraise money under human judgment.

It might be well to also mention that in the Bible,early Christians always sold possessions and gave tothe church. There is no example of any individualgiving real estate to the church (See Acts 4:34-37). Wehave also observed that this money may be spent fortwo things; benevolence for the poor saints and supporting preachers in the proclamation of the gospel.

Gentle reader, the work of the church has always beenthe same. This is one of the ways the church of our Lordstands unique in the religious world. Christians stillbelieve in following the scriptures with reference to thisimportant work. While many of our religious neighborstake money out of the treasury for all sorts of unscriptural practices, we must stay within the confines of the Bible. One only has to read the religious publications of churches today to see howthey are using their money. Some spend money forgymnasiums and all kind of apparatus to build up thebody. Others spend money for pleasure trips, takingboth young and old on sight seeing tours. Am I opposedto sight seeing trips and gymnasiums? Certainly not,but friend these things are a function of the individual and not the church. The unchanging Book tells us that the work of the church is also unchanging.

Many things are not wrong within themselves butbecome wrong when purchased with money out of thechurch treasury. It is not my purpose in this article tosay that providing entertainment for people is wrong.Neither am I saying that buying candy for children iswrong. But I am affirming that one does not have onevestige of authority for doing these things out of thechurch treasury. Some of the modern day "busministries" offer candy as a bribe to children in order to get them on their bus and thus build up theirattendance. Such conduct is antagonistic to the veryspirit of Christ. When one does this out of the church treasury, he is acting without the divine approbation ofGod.

Yes, man has changed but God and the work of hischurch has not. Like "Ole man river" it just keepsrolling along. Gentle friend, there is not a greater workin all the world than preaching the gospel to the lost.Jesus told his disciples to go into all the world andpreach the gospel (Mk. 16:15-16). This gospel, which isGod's dynamite to save (Rom. 1:16) has facts to bebelieved, commands to be obeyed and promises to beenjoyed (Acts 2:38-39).

Some one has well said that the highest privilege ofman is to think God's thoughts after Him. Man maywalk on the surface of the moon but the plan of God isunchanged. All of the advancements of science that letman fly through the air with the wings of a bird and glide across the planet on ribbons of steel do not changethe eternal purpose of the almighty. After all, Jesuswas a space traveler almost two thousand years ago when he was transfigured and rose from the disciples' sight.

The early church was not left to wander with aimlessfeet in regard to the gospel, organization, or the worship. The divine plan is ever present to the congregation that will take the time to find it in thesacred oracles. We are told in Acts 2:42 that the earlychurch "continued steadfastly in the apostles' doctrine and fellowship, and in the breaking of bread, and inprayers". Attention is called to the expression "they continued steadfastly". This simply means the earlychurch gave not only attention but great importance tothese items of worship.

There is and has been two different ideas about Bible authority. One is, that men should speak where theBible speaks but that a command forbidding an act isnecessary. This position is denied by the worship ofGod. There is no command forbidding corn-bread onthe communion table but to put it there would be sinful. The scriptural position values the silence ofthe scriptures, and thus we say "Speak where the Bible speaks and remain silent where the Bible issilent." This position allows no room to add to or takefrom the worship of God.

The items are very clear and simple.

1. The apostles' doctrine is simply the teaching ofthe apostles as found in the gospel.
2. The fellowship, things of common interest and benefit. These things belonged to all and theywere to be shared by every member of the church.
3. The breaking of bread was the weekly ob servance of the Lord's Supper. If there is any doubt of this see 1 Corinthians 11:24. The Lord's Supper is called the (a) "breaking of bread" (Acts 20:7), (b) "the communion" (1 Corinthians 10:16), (c) the "Lord's Supper" (1 Corinthians 11:20).
4. They continued in prayers, for under the lawthere was a set time to pray and great importance was attached to this act. Prayer is equally important under the new covenant. Prayer is always scriptural.

The early church existed for some time without aformal treasury. The disciples sold what they had andgave to the apostles that distribution could be made toall. See Acts 4:32,37. Instruction was given to thechurch at Corinth by the apostle Paul in 1 Corinthians16:1(2. It was that a contribution was to be made on the first day of the week. "Now concerning the collectionfor the saints, as I have given order to the churches ofGalatia, even so do ye. Upon the first day of the weeklet every one of you lay by him in store, as God hathprospered him, that there be no gatherings when I come." The church at Corinth was getting ready tomake a gift to the poor saints in Jerusalem. We knowthat the early church paid wages, for Paul tells us in 2 Corinthians 11:8 "I robbed other churches taking wages of them, to do you service." Wages involvedmoney and the early church received instruction as tohow and when it was to be collected.

SINGING

The church of the Lord does not use mechanical instruments in its worship, although this is not peculiarto the churches of Christ. There are nine scriptures thattell us what kind of music Christ will approve in Hisworship. They can be found in the New Testament inthe following places: Matthew 26:30, 1 Corinthians14:15, Ephesians 5:18, 19, Colossians 3:16, Hebrews2:12, James 5:13, Revelation 14:3, Romans 15:9, and Acts 16:25. The simple explanation for this is that welive under a spiritual covenant and mechanical thingsregardless of what they are do not fit. It is true that atone time under the law of Moses and under a material covenant the greek word "psallo" meant to pluck thestrings of an instrument, and this fitted the covenantunder which it was found but now it means to pluck thestrings of the heart. Paul tells us exactly this in Ephesians 5:19, "Speaking to yourselves in Psalms and hymns and spiritual songs, singing and making melodyin your hearts to the Lord". When we sing we pluck the strings of the heart and this is the instrument authorized by the New Testament.

PURPOSE OF WORSHIP

Remember the purpose of worship is to please God. Ifworship was to please the worshipper we would dothose things that please us, but its purpose is not toplease us but to please God. Men use instruments ofmusic today, not because they can find its use in theNew Testament but because it pleases them. This is notthe object and purpose of true worship. When I debatedMorris Butler Book in Orlando, Florida on the use of instrumental music in worship he asked, "How do you know God cares if I play on a mechanical instrument?He did not say you shall not." I answered with 1 Corinthians 2:10 "For the Spirit searcheth all things,yea, the deep things of God." It was the work of the Holy Spirit therefore to reveal these things to man.This is the only way man can know what was in themind of God. The Holy Spirit did not reveal the use ofinstrumental music save to make melody on the heart,therefore such was never in the mind of God. This is another way of saying what the Lord said in John 14:26and in John 16:13 that the Holy Spirit would guide thedisciples into AIL truth. The Spirit would make a complete revelation and did so to the apostles and theyin turn to us. See Ephesians 3:3,4.

The items of worship in the early church were therefore;

1. Singing 4. Breaking of bread
2. Apostles' Doctrine 5. Prayer
3. Fellowship

This is how the early church worshipped and how weought to worship today. It is simple yet deep in itsnature. Men may walk on the moon, and fly like a birdbut the word of God does not change. It is incorruptibleseed that abides forever. Peter puts it this way in 1Peter 1:23, "Being born again, not of corruptible seed,but incorruptible, by the word of God which liveth andabideth for ever."

Indeed, the simple worship of the early church wasand is one of the unchanging things in a changing world.

Can a book over 1900 years old be relevant for thetwentieth century? Is Biblical morality out of date?

One's answers to these questions will hinge uponwhat he believes about God, the Bible and the nature of man.

If God is, and if the Bible is His message, and ifman's nature has remained unchanged, then the Bibleremains a relevant standard of conduct for today.

Though many things in this world have changed, man's nature, basic problems, and great questions havenot changed. For this reason the word of God remainsliving and active (Heb. 4:12) in the first, twentieth, orone-hundreth century when and if that time comes. Itaddresses man as he is, provides solutions to his basic problems (guilt, fear, sin, despair, death, etc.), and answers his great questions (man's origin, purpose, and destiny).

That the nature of man, his problems and questionshave remained constant through the centuries is reflected in the fact that his attempted solutions for these have not varied to any great extent.

Modern situation ethics and playboyism had their counterparts in ancient philosophies. Most of the people in Bible times devoted their lives to the satisfaction of physical desires and material wants. Carnal approaches to moral issues, then as now, wererooted in the absence of hope for the future. As Paul said, "If the dead rise not...let us eat and drink; for tomorrow we die" (1 Cor. 15:32).

Joseph Fletcher says in his book "Situation Ethics, The New Morality" that it is sometimes good to breakthe commands of God and in many circumstances itwould be evil to keep His commands. He writes, "...every man must decide for himself...any act...even lying, premarital sex, abortion, adultery, and .murder... could be right depending upon the circumstances."

Such teaching is not restricted to the writings of scholars like Fletcher or John A. T. Robinson or Rabbi Richard L. Rubenstein. It is prevalent in practically every level of communication.

For example, the moral stance of the Roman CatholicChurch is purely situational. This religious body has accepted the teachings of the theologian Alphonsus Liguori as authoritative. He wrote:

"Notwithstanding, indeed, although it is not lawfulto lie, or to feign what is not, however it is lawful to dissemble what is, or to cover up the truth with words,or other ambiguous and doubtful signs, for a just

cause...for a just cause it is lawful to use equivocationin the modes propounded and to confirm it (equivocation) with an oath." (Less.1,2, c. 41)

Think of the applications the above doctrine can haveand no doubt have had in the court rooms and political offices of our nation!

In Vol. 3, p.258 of his writings, Liguori said, "If anyone on an occasion should steal only a moderate sum either from one or more, not intending to acquire any notable sum, neither to injure his neighbor to any great extent, by several thefts, he does not sin grievously, nor do those, taken together, constitute a mortal sin."

Lest one think that such teaching is not disseminated to the public, in "The Manuel of Christian Doctrine" a textbook for use in Catholic high schools, academiesand colleges, we find theft condoned when there is: 1) Extreme necessity. 2) Secret compensation. The latter applies mostly to employees who feel that they are underpaid. According to this doctrine, the pilfering of so much money from the cash register is justifiable insuch a situation.

The same immoral concepts are taught in some of thetextbooks used in our public school systems. One such book reads, "There are exceptions to almost all moral laws, depending on the situation. Most children learn that it's wrong to lie. But later they may learn that it's tactless, if not actually wrong, not to lie under certaincircumstances." (Inquiries In Sociology, Allyn and Bacon, 1972, p.37).

Even more insidious is the manner in which this philosophy is radiated from practically every direction. The beer commercial says: "You only go around once, so go around with gusto!" Popular novelists subtly suggest the futility of our existence and the message isconveyed, "Yield to temptation. It may not knock again." Rock songs shout, "If it feels good do it."

Our society has chosen a changeable moral standardover God's unchanging standard. But I feel that there are some pragmatic reasons for accepting Bible morality rather than some form of situationism or do-your-own-thingism.

1) In the language of youth, the so-called new morality is a cop-out. It claims to be a superior ap proach to moral decision making while actually it is but a convenient excuse for doing what one wants to do without the inconvenience of feeling guilty (ideally).

2) The new morality has failed. Any objectiveanalysis of the moral scene should convince us that whatever most people have accepted in lieu of God's unchanging standard has not worked. One of the greatest illustrations of the failure of such approaches occurred in Russia after the 1917 Revolution.

Old standards of sexual conduct were swept aside.Abortion became legal and adultery, bigamy and incest were no longer considered crimes. As a result family life and society almost completely collapsed. Parentless children roamed the streets in hordes.

In the middle 1930's legislation was decreed making divorce difficult. Abortion was outlawed, and solid family units were encouraged by tax exemptions. The Russians learned that dancing may be fun but the fellow who plays the tune must be paid. (The Great Sex Swindle, John W. Drakeford, Broadman Press, 1966,

p. 78,79)

3) The "new morality" violates the law of love. While advocates of the philosophy claim that love is the only standard or norm, their ethics actually violate this standard itself. Fletcher says, "It's not wrong to commit adultery or fornication unless someone gets hurt." It's been observed that this is like saying it isnot wrong to drive 90 miles per hour in a 15 miles per hour school zone unless someone gets hurt."

This one rule standard is like a football game withonly one rule, fair play. Can you imagine the chaos if such a general rule for any sport were enacted? Therecould be no game without rules and there can be no order in our existence without adherence to God's unchanging standard of conduct. Man needs this standard to know HOW to obey the law of love. People may with "the best intentions" make messes of their own lives and the lives of others.

4) The "new morality" is based upon the false andnaive premise that man will by nature do the loving and right thing toward others. Our observation and ex perience confirms the Bible view that man is inherently selfish and rebellious (Prov. 22:15; 1 Cor. 9:27; Rom.3:10-18). People want freedom but they need control. Only then can they enjoy true freedom.

5) The "new morality" advocates consistently misrepresent God's unchanging standard of conduct. They would have people believe that the word of Godteaches that the basic appetites and normal desires of men and women are sinful.

Nothing could be farther from the truth. The Bible does not teach that possession of things is wrong or that ambition is wrong or that fleshly appetites are wrong. It does teach that all these things are wonderful servants but tyrannical masters. The Christian must control these areas of his life and not allow any of them to control him.

The description of physical love in Solomon's Song 7:6-9 is quite erotic and explicit: "How fair and pleasant art thou, O love, for delights! This thy statureis like to a palm tree, and thy breasts to clusters of grapes.. I said, I will go up to the palm tree, I will take hold of the boughs thereof; now also thy breasts shallbe as clusters of the vine, and the smell of thy nose like apples; and the roof of thy mouth like the best wine formy beloved..."

But the same inspired volume says, "For the lips of astrange woman drop as an honeycomb and her mouth is smoother than oil: But her end is bitter as wormwood, sharp as a two-edged sword. Her feet go down to death; her steps take hold on hell." And later, "Let thy fountain be blessed: and rejoice with the wife of theyyouth. Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love" (Proverbs 5:3-5, 18, 19).

6) The "new morality" makes no provision for the spirit. Jesus has promised, "For whosoever will save his life shall lose it: and whosoever will lose his life for

my sake shall find it. For what is a man profited if heshall gain the whole world, and lose his own soul? orwhat shall a man give in exchange for his soul?" (Matt.16:25,26).

Joe Creason told in the Louisville Courier-Journal of a country boy from Indiana at a State track meet. Hedidn't have a starting block like most of the others. Oneof the directors asked him if he was going to dig a toehold. "No sir", he replied, "I ain't gonna be here thatlong."

As Abraham of old, we're not going to be here long enough to dig a toe hold either. We look for a city whichhath foundations whose builder and maker is God (Heb. 11:10). Therefore let us hold to God's unchanging hand and adhere to His unchanging standard of life.

Since brother Adams asked me to write an article on the above subject, I have given considerable thought tothree or four approaches to the subject and have finallydecided upon the one which is presented here.

WHAT IS SIN?

Sin is defined in the Bible as the transgression of thelaw (1 John 3:4). It is knowing to do good and not doing it (James 4:17). It is all unrighteousness (1 John 5:17).It is acting without conviction, or conduct in doubt asregards right and wrong (Romans 14:23). All of thesedefinitions of sin may be condensed into the simple statement that sin, in the sight of God, is any THOUGHT or ACTION that is without divine authority, without conviction and in violation of conscience in conduct, and failing to respond to whatever is good and rightaccording to one's ability. This definition of sin makesit applicable to every phase of one's life.

CHANGING THE UNCHANGEABLE

From the point of view of one sinning by "changing the unchangeable," it would be, by the very termsused, an impossibility. Man could not, if he tried, change the rising and setting of the sun. He could notchange the seasons and the course of life and death asthey are unalterably and immutably decreed by God.Such changes are utterly impossible with man. But these are things that may be changed by God with thepassing of time and at the day of the coming of the Lordwhen the entire universe will be burned up with the firedescribed in 2 Peter 3.

But there is another sense in which one does commit sin by "changing the unchangeable;" the only sense inwhich this is possible is that change by substitutingthat which is another, a perverted likeness, for thatwhich is unchangeable.

THE UNCHANGEABLE CHRIST

One characteristic so well described and illustrated in the Bible is the unchangeable nature of the Godhead. InOld Testament times, both individuals and nations learned that God was unchangeable in his ways andthat every effort to change the nature and purpose ofGod brought disaster to those who attempted to do so.Romans 1 describes some of the sins of those who tried to change some of the things of God. They changed"the glory of the uncorruptible God" into idols (Rom.1:23), and they changed "the truth of God into a lie"(Rom. 1:25). Jesus Christ the same yesterday and today and forever" (Heb. 13:8). His characteristics as Saviour remain unchanged; his word, his redemptivework, his faithfulness as a high priest and mediator areunchangeable.

The songs, pictures, slogans, poems, and preachingof the masses today have pictured Jesus the Son of Godas an entirely different person with different goals anddifferent methods than those that are clearly set forthin the New Testament. Space does not permit a detaileddescription of all these sins, but they add up to thedespicable sin of trying to change the unchangeableChrist who sits at the right hand of God with all powerand authority and who is the only way one may comeunto the Father (John 14:6).

THE UNCHANGEABLE WORD

"Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever...But the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you" (1 Peter 1:23,25). "For the hopewhich is laid up for you in heaven, whereof ye heardbefore in the word of the truth of the gospel" (Col. 1:5)

The word of God, which is the gospel of Christ, is asimpossible to change as it is to change the Son of God.For example, the apostle Paul said, "I marvel that yeare so soon removed from him that called you into thegrace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ" (Gal. 1:6-7). The expressions, "removed from him" and then "unto another gospel" and "pervert the gospel of Christ" all express the nature of the sin we have under consideration. To be removed from the gospel of Christunto another gospel would have to be a changed orperverted gospel, but it is clearly stated that this is notanother gospel because there is only one gospel,immutable and unalterable, for time and eternity.

Jesus said, "Heaven and earth shall pass away, butmy words shall not pass away" (Matt. 24:35). Paul said, "But though we, or an angel from heaven, preachany other gospel unto you than that which we havepreached unto you, let him be accursed. As we said before, so say I now again, If any man preach any othergospel unto you than that ye have received, let him beaccursed" (Gal. 1:8-9). The significant emphasis is hereplaced upon the fact that anything other than the revelation delivered by the apostles under the power ofthe Holy Spirit that would be preached by any otherman, or the apostles themselves, or even an angel from

heaven, was to be rejected as a substitute for thegospel. This is the sin of changing the unchangeable.

Rejecting the words of Christ is equal to rejectinghim (John 12:48). Since he said, "Heaven and earthshall pass away, but my words shall not pass away"(Matt. 24:35), any effort to change, modify, delete, add to. or substitute for his revealed word is sin.

The gospel of Christ is complete to make one perfectunto every good work (2 Tim. 3:16,17; 2 Peter 1:3;Rom. 1:16, etc.). Some of the "enlightened intellectuals" and progressive "spiritually mature" sages who claim to be "heirs of the Restoration" are among the most grievous sinners in changing the unchangeable gospel of Christ.

Men also sin against the unchangeable word of Godby preaching and practicing that which is not authorized in the word of God. They act without divineauthority and are workers of iniquity. Jesus said thatthose who work iniquity will be cast away from the Lord at the judgment (Matt. 7:23). The word also says, "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bidhim God speed: For he that biddeth him God speed ispartaker of his evil deeds" (2 John 10,11). The word ofGod and all that it authorizes is as unchangeable as theFather, the Son, and the Holy Spirit and men who tryto tamper with the word of God either to add to it, takefrom it, or simply disregard it, have an awful day ofaccounting before Christ for trying to change the unchangeable.

THE UNCHANGEABLE KINGDOM

The kingdom spoken of by the prophets, describedby the Lord as "at hand," and declared to be fulfilledby the inspired apostles, with its promise of an incorruptible inheritance that fadeth not away,reserved in heaven, which is eternal life through JesusChrist our Lord, is unchangeable. The materialists whowould change this glorious kingdom into an earthlyexistence are sinning by trying to change the unchangeable. The modernists who deny a life afterdeath by the gospel of Christ, and the premillennialists who have given a carnal concept tothe kingdom of Christ are but a few examples of thesin of changing the unchangeable, kingdom.

The KINGDOM and the CHURCH of the Lord are two different terms referring to the same people, the samelaw, the same head, with the same destiny from two points of view. In Matthew 16:18 Jesus said he wouldbuild his church upon the rock that Peter had justconfessed, i.e., that Christ was the Son of God, andthen said, "I will give unto thee the keys of the kingdom of heaven." Isaiah 2:2, Daniel 2:44, Joel 2:28,Acts 2 all point out the features of the kingdom that theprophets said would never end and the reign of Christthat would continue until the kingdom was deliveredback to the Father (1 Cor. 15:24). The kingdom orchurch will never be destroyed (Heb. 12:22-23)."Wherefore we receiving a kingdom which cannot bemoved, let us have grace, whereby we may serve Godacceptably with reverence and godly fear: For our Godis a consuming fire" (Heb. 12:28-29).

The sin of changing the unchangeable in regard tothe church is that perversion of the organization andfunction of the local congregation of God's people.Moses was admonished to make all things according tothe pattern delivered thee in the mount (Heb. 8:5). When men try to change the worship, the conditions of entrance into the kingdom, the organization of thechurch or its function and mission, they are committingthe sin of changing the unchangeable.

"IN THE NAME OF..." Ronny Milliner

"What does 'in the name of mean?" "By theauthority of comes the quick reply. However, thisbrief answer hides a deeper meaning of this phrase asit is used in different passages.

In Matthew 28:19 the phrase is used with the Greekword EIS being translated "in." In Acts 2:38 it is usedagain, but with EPI being translated "in." Another usage is found in Acts 10:48 with even still anotherGreek word, EN, being translated "in." Three different words; three different shades of thought.

In Matthew 28:19 Jesus says we are to baptize "in(EIS) the name of the Father, and of the Son, and ofthe Holy Ghost." One of the basic meanings of the word EIS is "into" (Arndt & Gingrich, p. 227). James

D. Bales in The Case of Cornelius comments on this verse by saying, "To be baptized into the name of theFather, and of the Son, and of the Holy Spirit indicatedthat one was baptized into their possession. Thus theone who is baptized belongs to them." We then are tobe baptized into the ownership of the Father, Son andSpirit.

This teaching is nothing new, for it is taught in theScriptures. Peter tells us we are a purchased ("peculiar" — KJV) people (1 Pet. 2:9). We are baptized into Christ (Gal. 3:27). We are said to besealed or stamped (the seal being a sign of ownership)"with the Holy Spirit of promise" (Eph. 1:13). Those who have been baptized no longer belong to self, butto God, Christ, and the Spirit. "... I live; yet not I, butChrist liveth in me." (Gal. 2:20).

The next passage noted is Acts 2:38. Here Peter tells us to repent and be baptized "in (EPI) the name ofJesus Christ." (Thayer (p. 232) defines this word, "Ofthat upon which any action, effect, condition, rests as abasis or support; prop, upon the ground of; relying upon the name." Correlating with this thought is thestatement made in the Expositor's Greek Testament(Vol. II, p. 91), which reads, "St Peter's address hadbeen directed to the proof that Jesus was the Christ,and it was only natural that the acknowledgment ofthe cogency of that proof should form the ground ofthe admission to baptism was the recognition of Jesusas the Christ."

Believers are to be baptized (Mk. 16:16). In order toknow one's belief, a statement of belief, or confession,is essential (Rom. 10:9, 10). When asked what was hindering him from being baptized, the Ethiopianeunuch was asked if he believed with all of his heart. To this question the eunuch replied, "I believe that Jesus Christ is the Son of God" (Acts 8:37). Then Philip baptized him. We are to be baptized upon the ground that Jesus is the Anointed One of God.

Finally, in Acts 10:48 Peter commanded Corneliusand his household "to be baptized in (EN) the name ofthe Lord." It is here, according to Thayer (p. 447), that one is "to do a thing ... by one's command and authority, acting on his behalf, promoting his cause."EN means "in," and Vincent (p. 84) states, "In the name has reference to the sphere within which alone (emphasis mine — RM) true baptism is accomplished." It is this same phrase found in Colossians 3:17, where we are told to speak and doall "in the name of the Lord Jesus."

It is hoped that these brief comments have shed alittle more light on this phrase to the readers. Now, letus go, teach, and baptize into the possession of the Father, Son, and Spirit, upon the ground that Jesus is the Christ, the Son of God, and by the authority of our Lord.

P.O. Box 2771 Milwaukee, Wis. 53219