Special Edition

The War Against the Works of the Flesh

There is within each of us a struggle between rightand wrong. Upon the outcome of that conflict depends our eternal destiny. Paul put himself in theplace of all mankind when he said "For I delight inthe law of God after the inward man: but I see another law in my members, warring against the lawof my mind, and bringing me into captivity to thelaw of sin which is in my members. O wretched manthat I am! who shall deliver me from the body of thisdeath? I thank God through Jesus Christ our Lord.So then with the mind I myself serve the law of God,but with the flesh the law of sin" (Rom. 7:22-25).Earlier in this passage he pointed out that wheneverthe opportunity for good was present, the temptation to do evil was also there. This is man's continual

predicament. Some have abandoned themselves completely to the lusts of the flesh and mind whileothers are striving to bring every thought intocaptivity to Christ lest the crown of life be deniedthem.

Terms

By flesh is meant not just the physical body butthat capability of wrong which may involve bothbody and mind. The "works of the flesh" in Galatians 5:19-21 include both sins in which the human body is active (such as fornication and drunkenness) and also those which involve attitudesof heart (such as hatred, emulations and envy). Paul said "For the flesh lusteth against the Spirit, and theSpirit against the flesh: and these are contrary theone to the other: so that ye cannot do the thingsthat ye would" (Gal. 5:17). While flesh has other variations of meanings in Scripture, we are concernedwith it as it stands as the great enemy of the soul.

By spirit we mean that part of man which holds communion with God. Sometimes, though notalways, soul and spirit are used interchangeably. Butspirit is that part of man which elevates him abovethe beast. It is to this part of man that God directedhis revelation of truth. It is by means of the word ofGod that the Holy Spirit shapes and molds the human spirit to do God's will and glorify his name. It isthis spirit which serves as the link between God andman and which makes man peculiarly related to hismaker.

The Principals Behind the Struggle

Why are flesh and spirit in such conflict? Flesh is the avenue by which Satan seeks to destroy man's fellowship with God. It is the will of God that "all should come to repentance" and that man should one day be able to stand approved in his presence. It isthe will of Satan that man be eternally lost. He is our"adversary" and seeks whom "he may devour" (1 Pet. 5:8). God made us with the power to will whatever we do. We were not made as robots, programmed to always perform without the consciouswill being exercised. When man chooses to obey thewill of God he rises to his highest potential, realizeshis greatest measure of happiness, and glorifies his maker who endowed him with such potentialities.

When he wills to do evil, he dishonors God andbrings great rejoicing to Satan. So then, behind thestruggle of flesh versus spirit is the conflict betweenSatan and God. It boils down to whether or not we shall resolve to whip the Devil and conquer the flesh,or give in to the flesh and destroy our bond withGod. The stakes are high. The battle is real.

More Than Conquerors

Is the issue already settled? Are we left withoutdefense or hope of winning? By no means. When Paulposed the human dilemma with his heart-rending exclamation "O wretched man that I am! who shall deliver me from the body of this death?" he did notleave us without an answer. In the next verse he gave us the solution when he joyfully exclaimed "Ithank God through Jesus Christ our Lord." Through subduing our will to God's will we gain the victoryand are "more than conquerors" through our Lord. The very term "Lord" means ruler and indicates our recognition of and submission to his kingly power.That is the only hope we have, but it is all the hopewe need.

Works of the Flesh Are Manifest

In Paul's list, which this special issue seeks toexplore in order to warn of the dangers we face, hesays the deeds listed are "manifest." That means they are open, clearly demonstrated, and obviouslyopposed to righteousness. Once the definition of theseterms is determined, one should have no difficulty inperceiving the sinfulness of such actions or attitudesof heart. Only to the degree that the world sears itsconscience and hardens its heart against godlinessdoes it fail to readily understand the wrong theseterms indicate. Surely an understanding of theseterms should stir a feeling of abhorrence for what theyindicate in the heart of every saint.

Perversions of Potential Good

In William Barclay's excellent book, FLESH ANDSPIRIT, he makes the following point on page 39: "Itmay be that here is the best point at which tonote a grim fact about the works of the flesh. Without exception, every one of them is a perversion of something which is in itself good. Immorality, impurity, licentiousness are perversions of the sexual instinct which is in itself a lovely thing and part of love. Idolatry isa perversion of worship, and was begun as an aid toworship. Sorcery is a perversion of the use of healingdrugs in medicine. Envy, jealousy and strife areperversions of that noble ambition and desire to dowell which can be a spur to greatness. Enmity andanger are a perversion of that righteous indignationwithout which the passion for goodness cannot exist. Dissension and the party spirit are a perversion of the devotion to principle which canproduce the martyr. Drunkenness and carousing are the perversion of the happy joy of social fellowship and of the things which men can happily and legitimately enjoy. Nowhere is therebetter illustrated the power of evil to take beautyand to twist it

the flesh. Congregations are known to tolerate sin ofevery description among its members without rebuke or corrective measures. Premarital and extramarital sexual relations are known to have occurred without action being taken to bring about repentance. Adulterous marriages are tolerated without censure.The entertainment tastes of many who wear the nameof Christ are slanted toward the swinging side of life.I hear young people (and older ones as well) speak ofviewing television series and movies which feature profanity, vulgarity and often poke fun at God'smoral standard. If you want to have a livelydiscussion in a class of high school or college agedyoung people in nearly any congregation, then raise a question about dancing, social drinking, R-rated movies or abortion and watch what happens. Often you will find some who will defend such practices.Preach against dancing (including the Senior Prom)and watch the glances exchanged between some ofthe young people and some of their parents as well.

The factious spirit which splinters congregationsinto warring sects is all too well known in our day.We speak not about divisions which must sometimes come over doctrinal and practical error, but about matters of personal opinions and scruples. Paul lists "strife, seditions and heresies" in the same frame of reference as "fornication" and "drunkenness." Anyone who does not know that these works of theflesh flourish among those who claim allegiance to theLord is not very observant.

Many of our young are exposed to liberal doses ofidolatry and sorcery before they receive a four-yearcollege degree. Oriental cults and even Satan worship are common among some university students. Rock groups which appeal to the very young (such as KISS, which stands for "Kings in Satan's Service) help to spread such idolatry. I even see teenagers who claim to be Christians wearing T-shirts advertising this blasphemous group. Drugs to put themind out of gear and launch one on some imaginedtrip of ecstasy are commonly used today.

While many may succeed in resisting these worksof the flesh, they are in danger of losing their rewardover hatred, variance, emulations, wrath or envyings.Some think that some of the works of the flesh are mortal sins while the others are venial. Some are regarded as absolute felonies while others are just naughty misdemeanors; bad, but not too bad.

"They . . . Shall Not Inherit the Kingdom of God"

It is high time that Christians everywhere be madeto realize what these sins are, that they really existand that the practice of any of them can cost us a place in heaven. It is time for elders, preachers andall Christians to awaken to the fact that all around us some are being overcome by one or more of these evilworks. Those who have abandoned themselves to these practices or have even become apologists forany of them, need to wise up, wake up, repent oftheir sins, honor Christ as Lord and arm themselves to prevail in the struggle against the flesh.

Christ suffered in the flesh and was taunted and tempted by appeals to the flesh in the same way weare. Peter said he left an example "that we shouldfollow his steps" (1 Pet. 2:21). Paul had to "keep under" his body, and "bring it into subjection" lest byany means he "might become a castaway" (1 Cor. 9:27).John said one who sins should confess such to the Lord in order to be cleansed by the blood of Christ(1 Jno. 1:9). "We have an advocate with the Father, Jesus Christ the righteous" (1 Jno. 2:1-2). Unless theLord's plan is followed we shall be appointed a placeamong the doomed and damned. That is too high a price to pay for a few fleeting moments of fleshly indulgence of whatever nature.

This Special Issue We have prepared this special issue to inform,warn and encourage children of God. We have chosen tosimply follow Paul's list in Galatians 5:19-21. The writers have done their work with no anticipation ofpay except the conviction that where truth is taught,then good is done. To that end and for that reward they have worked. If you find their material especially helpful to you in this tug of war betweenthe flesh and spirit, then why not express yourappreciation in a note to the author or authors whosematerial helped you the most. We ask our readers to tell others of this special issue and help us spreadthis material as widely as possible that it might do the most good possible.

This present generation is morally and spiritually

sick! The horrors and nightmares that plague our

attempts to sleep or go about any normal life

function flow from the cesspool of the immoral

standards set by the national leaders in

government, the educational system, the entire

entertainment field, the religions of the day, and the

decay of the family unit. How long this nation will

survive this moral and spiritual rebellion against

God and all that is decent, only God knows. The

"salt" has lost about all its "savor" and the "light" is

just about out. It is time to wake up and seriously

review our own personal lives in this jungle of

heinous crimes against God and humanity. This is the

reason for this special issue of Searching The

Scriptures.

I have been assigned the subject of

FORNICATION for this special issue. I shall do my

best within the necessary confines of this article to

bring to light the terrible consequences of this sin

against God, mankind and one's own body.

I could use a ream of paper copying the many definitions of the term "fornication" from various Greek-English Lexicons, Greek Texts, EnglishDictionaries and Commentaries. I hardly think that isnecessary to a word so generally understood. I do feelthat some definition should be given to make it clearwhat I am speaking of when I use the word "fornication".

What Is Fornication?

There are five words (nouns and verbs) that aretranslated "fornication" or some form of the word. These words describe the sin. I shall combine the definitions given by a number of standard lexiconsand scholars of the original language of the New Testament.

According to Gall's English-Greek Concordance

PORNEIA is used 26 times in the New Testament

and each time is translated "fornication." PORNEUO

is used 7 times; EKPORNEUO is used once;

PORNOS is used 5 times.

FORNICATION: "The practice of sexual immorality and harlotry; hence a symbol foridolatry ... in the NT the words for 'fornication,' 'to practice fornication,' etc., refer to every kind of sexual intercourse outside marriage." (The Interpreter's Dictionary of the Bible, Vol. 2, p. 321).

PORNEIA — "Fornication; of illicit sexual intercourse; whoredom; concubinage; adultery; incest;lewdness; uncleanness; prostitution; it is used in theplural (1 Cor. 7:2); it stands for, or includes,adultery; unchasity; of every kind of unlawful sexual intercourse; of the sexual unfaithfulness of a married

woman (Matt. 5:32; 19:9).

PORNEUO — "To prostitute one's body to the lust

of another; to give one's self to unlawful sexual

intercourse; to commit fornication; prostitution or

sexual immorality generally.

EKPORNEUO — (related to porneuo) W. E. Vine

says of this word used only in Jude 7: "a

strengthened form of No. 1 (porneuo) to give oneself

up to fornication, implying excessive indulgence,

Jude 7." It is translated "fornication."

PORNO — "A woman who sells her body for sexual

uses; a prostitute; a harlot. Any woman indulging in

unlawful sexual intercourse, a fornicator, whether for

gain or for lust; having to do with a prostitute;

whore."

PORNOS — "Denotes a man who indulges in

fornication; a fornicator; a whoremonger." "A man

who prostitutes his body to another's lust for hire, a

male prostitute. A man who indulges in unlawful

sexual intercourse; generally a fornicator; one who

practices sexual immorality."

All these words are also used metaphorically as the

worship of idols; given to idolatry to worship idols; to

permit one's self to be drawn away by another into

idolatry. (Rev. 14:8; 17:2; 18:3,9). To practice

idolatry."

What Promotes Fornication?

Those conditions that exist in our society thatproduce all forms of sexual sin are simply the recycleof history. Fornication has become so common amongall classes of people: among all nationalities, on allsocial and economical levels, including educational,business, political and religious, that it is no more aminor problem among young teenagers that must behandled by parents and school officials. It has become a chief element in organized crime all over theworld. It is the single greatest factor in wrecking the family unit, and thereby destroying the nation.

What causes fornication? Why is it growing sorapidly among all classes of people with hardly morethan a groan from the "moral" advocates that "Someone should do something about it"? These questions are relatively easy to answer when we havethe courage to face up to our own weak and spinelessattitude toward the low moral standards; and thesensual emphasis placed upon every phase of our lifestyle.

Space does not allow a full discussion of all situations and factors that contribute to growing acceptance of fornication as a way of life. However, a few may serve to make us think about the real sources of this horrible cancer of the souls of humanity. I shall address myself to five factors thatcontribute to this sordid way of life.

1. The False Concept of Marriage. The general social and religious acceptance of divorce and remarriage is far from what it was just 50 years ago.It certainly is foreign to what the scriptures teachabout divorce and remarriage.

Adultery is a specific term which describes illicit intercourse with the spouse of another. Fornicationmay be used where both married and unmarriedpeople are involved. The "spouse of another" may

commit "fornication" (Matt. 5:32; 19:9). While

"fornication" has a broader meaning than "adultery"

they are sometimes used interchangeably in scripture.

We have shown that "fornication" includes all kinds

of unlawful sexual behavior of all people, married or

unmarried. The word includes adultery.

That "adultery" is sometimes used to include

"fornication" (all forms of sexual sin) is clearly

taught in both the Old and New Testaments. The

seventh of the ten commandments given by God

through Moses said, "Thou shalt not commit

adultery" (Exodus 20:14; Deut. 5:18). Now if

"adultery" here is limited to married people, where is

the law of God that forbids sexual sin among the

unmarried in the Old Testament. Does any serious

student of the Bible believe that "adultery" in the

ten commandments does not include all illicit sexual

intercourse among all people?

The sexual crimes and the punishment for them

under the law, "Thou shalt not commit adultery", are

explained in Leviticus 18:6-23; 19:20,29; 20:10-21 and

in Deuteronomy 22:13-30. The sexual abominations

forbidden include the married, the betrothed, the

unmarried and family relations. The nature of the

sexual sins include rape, incest, seduction, sodomy,

prostitution, homosexuality, bestiality and self

abuse. Most of these sins were punished by death.

All these sexual sins are the transgression of the

command, "Thou shalt not commit adultery"

(Exodus 20:14). If this is not so, what command of

God by Moses prohibited sexual sins by those

unmarried?

Jesus said, "But I say unto you, That whosoeverlooketh on a woman to lust after her hath committed adultery with her already in his heart" (Matt. 5:28).There is not one word in this sentence that suggestthat the 'whosoever" is limited to married men. Nor is there a slight implication that "a woman" is a married woman. Adultery here has the same sense asfornication, meaning illicit sexual sins in general. The same is true of the wicked "having eyes full of adultery, and that cannot cease from sin ..." (2 Peter 2:14).

The present concept of marriage that one can go inand out of the relationship as he pleases and not beguilty of one of the most destructive sins known toman is sure to produce fornication everywhere.

2. Loose Morals Among Youth. Children in juniorand senior high school are easy prey for the vultureswho look for dope peddlers and prostitutes. The typedress worn by women and men generate "eyes full ofadultery" that cannot cease from sin. School teachers tell young teenagers about their freedom to experiment in sex and encourage it by their own lives.Mothers provide contraceptives for their daughters,and even permit them freedom of the bedroom withtheir dates for an evening or weekend. Fathers tell their sons about their affairs with women, and encourage them to learn about this life while they are young. Parents permit their children to roam the alleys, back streets and cheap hotels like wild animals. This is the condition of our times that produce the most corrupt forms of fornication. Dope,diseases, lawlessness, abortions and early death are the fruits of this style of life.

3. Religious Approval of Fornication. American life is changing because of the new religious views onhomosexuals and other sexual perverts. Churches are now welcoming with open arms known homosexualsand prostitutes.

Closer to the readers of the magazine are the divorced and remarried church members who are living in sin, and many of them will confess it. Someridicule the idea of "living in adultery", but some "lived in fornication" includes adultery (Col. 3:5-7). Others, including some preachers, will argue thatabout all the divorced and remarried members of the church are all right. This acceptance of fornication isaccomplished by illogical arguments and perversion ofscripture to justify any put away fornicator to remarry and have the full fellowship of brethren.

The denominational solution to broken marriages isthe growth of "Trial Marriage Programs" wherein thepastor or priest will sanctify a trial marriage fortwelve months, after which they will be married "for life" if they approve their trial relationship. There is also a growing acceptance of "live in" situations by many religious bodies which are both large and popular. This religious approval and endorsement offornication in many forms creates havoc with the moral and spiritual standards of this generation.

1. Government And Legal Immorality. The influence and power of government and civic leaders ofthe world are putting the stamp of approval on fornication. The local, state and national elected officials are guilty of using call-girls for high officersof other countries. All branches of government inAmerica are guilty of making and enforcing laws that grant "rights" to sexual perverts and fornicators inour society. It is very popular for political leaders tofrequently divorce and remarry. I resent my tax dollars being used to finance the sex orgies that goon in high places.
2. The Immoral Emphasis in Entertainment. The whole entertainment world is given to the spread of corrupt sexual practices. Television is in completecontrol of the minds of the majority of America, andthis medium is flooding the country with sexual filth.Just about any program you watch is suggestive oropenly displaying some form of fornication. The X rated movies are all over the nation. Pornography ison display everywhere. Night clubs are filled everynight with nude dancing and prostitutes advertising themselves around such places. The songs of todayhave words (to say nothing of the loud beat) thatsuggest all forms of fornication for the youth of theland. This is what the entertainment segment of ournation is contributing to immoral standards of ourtimes.

Hugh Hefner, Editor of Playboy Magazine, hasdone more to destroy this nation than one can imagine. His sexual corruption has degraded the minds of millions for 25 years. The first and most vulnerable place to begin is with the sexual corruption of the minds of the people. Fornication is practiced, promoted and justified until it becomes away of life. Then look around and ask, "Where is God"?

What Fornication is Doing to the Nation

With all that has been said thus far—what is

fornication doing to the nation, the family, society,

the church and the souls of men? The government has

become so corrupt that fornication has become an

essential part of the function of some departments. It

is a well known fact that prostitutes are used by big

business to entertain high officials for government

contracts. The "rights" of sex perverts are financed

by government funds. This is fornication!

The family is falling apart because of the sexual

sins of wife-trading, family prostitution, divorce and

remarriage, and the sexual abuse of children. Not

only physical abuse, but also abuse by not teaching

them the truth of God.

The business world is infested with the corruptionof this terrible sin of fornication. Prostitution and all that goes with it has found its way into big business.This means that organized crime is there, because organized crime controls prostitution and drugs. Thisinvolves our economic life whether we want to admit it or not. We have already mentioned the fact that fornication is having a profound impact upon thechurch. While we spoke of religion in general, I want to impress upon the reader the evil influence fornication is having upon the church of our Lord.Today it is getting more difficult to find qualifiedelders, deacons, Bible teachers and preachers becauseof the influence of fornication upon their families. Thechurch is weak because it tolerates fornication amongthe members and never dares to discipline the guiltyparties. This not only weakens the church, it also hinders the effectiveness of the gospel to those whoare not Christians. Why should a fornicator want to obey the gospel when he knows of many in thechurch who are as guilty of fornication as he is?

How Must we Deal with Fornication?

Since the sin of fornication has such a destructive impact upon mankind in all areas of life, what can bedone to erase this sin from this generation? At least erase it from our own lives and our families?

The scriptures provide the only source for the answer to the problem of fornication. The word ofGod says that fornication comes from an evil heart(Matt. 15:19). Get your heart right! We are to abstain from fornication (1 Thess. 4:3). This is God's will. We must flee from fornication (1 Cor. 6:18). It is a sin against one's own body. We are notto let fornication be once named among us (Eph. 5:3).Fornicators will not inherit the kingdom of God (1Cor. 6:9). As a work of the flesh, those who do suchthings shall not inherit the kingdom of God (Gal. 5:19-21).

We must withdraw ourselves from every one who isguilty of this sin of illicit sexual crimes against thelaw of the Lord, called fornication, who will not repent of it (1 Cor. 5:9-11). If we strive to follow theword of God and have no company with those who persist in fornication, we can escape the consequencesof this horrible sin in the day of accounting of allmen to God through Jesus Christ by the standard ofhis word (Acts 17:30,31; John 12:48; Rev. 20:12).FLEE FORNICATION!

The subject of this article classifies as one of the sins of impurity or immorality to boast companionship with adultery, fornication and lasciviousness in Galatians 5:19. Uncleanness covers a wider range of sensual sin than either of its textualcompanions. Although companions within the same text there needs to be a recognition of the distinctionbetween "fornication," "lasciviousness," and "uncleanness." The work of the flesh treated in this article is, in view of our definition, connotive of a more general idea than either of the others. While there may be some overlap of uncleanness inthe definition and practice of fornication as one understands the latter to mean all kind of sexual impurity, the distinction is there and our study seeksto maintain it. Uncleanness can and very often doesbecome the contributing factor to fornication.

Speaking of the walk of "other Gentiles" in contrast to the church at Ephesus, Paul says they, "have given themselves over unto lasciviousness, to work all uncleanness with greediness" (Eph. 4:19). The "all" would seem to indicate a wide range of conduct identifying as uncleanness. The evidence from New Testament study of the word includes impurity of thought ordeed, any unnatural lust particularly within the rangeof sexual sensuality.

In some ten New Testament passages the nounform of the word "uncleanness" "AKATHARSIA", appears. The import of each passage lends to impurity of a moral nature. "For our exhortation was not of deceit, nor of uncleanness, nor in guile"(1 Thess. 2:3), is suggestive of the fact that sensuality and evil doctrine are frequently associated.Refuting any compatibility between uncleanness andholiness in apostolic labor, or godliness generally for that matter, Paul further impresses Thessalonica that "God hath not called us unto uncleanness, but unto holiness" (1 Thess. 4:7).

Uncleanness in the New Testament, sometimes rendered impurity, refers to unnatural practice: self-abuse, bestiality, and sodomy. Such sins were common among the heathen but were not to be withChristians. "Wherefore God also gave them up to uncleanness through the lusts of their own hearts, todishonour their own bodies between themselves" (Rom. 1:24). Repentance was the requisite to forgiveness in saint and sinner alike where this sinwas evident. "And lest, when I come again, my Godwill humble me among you, and that I shall bewail many that have sinned already, and have not repented of the uncleanness and fornication and

lasciviousness which they have committed (2 Cor.

12:21).

What is uncleanness? The New Testament plainlyassociates it with fornication, inordinate desire, and like evils which bear on unlawful sexual activity and thinking. We can define it as "whatever is in opposition to purity." Embraced in the word is all kinds of moral defilement. It includes whatever is contaminating in word or look, in gesture or dress,in thought or sentiment. The heathen of Romans 1:21-27, who "became vain in their imaginations",were given up "to uncleanness through the lusts oftheir own hearts to dishonour their own bodies between themselves."

In the Old Testament uncleanness more commonlyconnoted ceremonial defilement as well as physicalimpurity. The Law designated certain meats uncleanbut the restraints of that legislation were temporary.While the primary purpose of the vision to Peter inActs 10:9-16 was to show acceptance of Gentilesthrough the gospel, there was also shown the removalof these restraints. The dispensation of the Law wasan age of ceremonial rites and cleansings wherebysymbolic holiness was attained. God taughtabhorrence of physical and ceremonial uncleanness inthe Old Testament and such serves to educate to abhorrence of spiritual uncleanness. Leprosy was considered uncleanness and the afflicted were commanded to cry out "Unclean!", "Unclean!", as they passed and/or approached others in the streets. Typical of sin, "Unclean!" becomes the cryof moral and spiritual impurity.

Jesus during his ministry, encountered those possessed of unclean spirits and having power oversuch, cast them out. His disciples were given suchpower in the exercise of their commission (Mt. 10:1).Those possessed of unclean spirits were often given toactions and conduct subject to the rebuke of Jesus(Lk. 9:42) as he cast them out. Where the sin ofuncleanness exists today it is Jesus who has beencast out and the spirit of evil which has taken up rulewithin.

When considered as "what ever is in opposition topurity", uncleanness issues a broad indictment. Many of the things which will justifiably classify wemay be oblivious to or simply have our sensibilitiesdulled toward. This whole context presents a warringof flesh and spirit with the flesh exercising all the powers of seduction to draw man downward. Actuallythere are two sides to the sin of uncleanness. There is the gross and overt side and then there is the subtleand insidious side. As with most things having to do with sin and our susceptibility to it, the subtle posesthe greater threat.

Our day and culture is seeing the purity of holinessthreatened by the contaminating threat of evil words,seductive looks and gestures. Thought and sentimentconveyed via picture and print, page and stage, book and look,, seem to challenge the vain imaginationsthat produced the uncleanness of Romans 1. Respect for morality and purity will not allow the child ofGod to countenance and condone such flagrantdisregard for the principles and practices of moraland spiritual cleanness.

While I am not against movies as such, I amopposed to the moving picture industry's practice ofdisplaying lewd, indecent and suggestive scenes. Aquick glance at the "bill-of-fare" in the entertainmentsection of the newspaper will bear out our appraisal.It is obviously becoming increasingly difficult to finda wholesome picture and yet many parents give theirchildren little or no supervision in their movie going and television watching. The result is that youngminds are feeding on a lot of moral filth, feasting onthe uncleanness which is diametrically opposed topurity. Such callousness is not confined to youngpeople who ought to be under the supervision of theirparents, it goes beyond to those who have passedthat era of supervision, to those who ought to becarefully setting and regulating their own course inharmony with the purity of the gospel, but who arenot.

A constant diet of sex exploitation caters to uncleanness and in my judgment this constitutes themajor threat to spirituality today. Everything fromhardware to underwear is advertised as having sexappeal. Public places are filled with conversation andlanguage which is unclean. The popular topics of conversation seem to revolve about such themes with activities frequently matching the talk. Under the guise of freedom and in some instances "religion" uncleanness is encouraged by the sponsoring ofdances, beer parties, mixed swimming and the like.The liberal minded constantly attack the Biblical standards of purity and morality with the cry of "outmoded" and "puritanical". Premarital sex is upheld on the grounds of psychological and emotionalbehavior while overlooking the painful results.

It is time, yea past time, that those who profess tobelieve the Bible and claim to respect morality cry,"Unclean!" "Unclean!" Reins must be tightened on attitudes and practices and in many instances thedirection completely reversed. Members of the churchneed to muster the courage to recognize not only theovert expression of uncleanness but the subtle and insidious working as well and not only this but see itfor what it is, sin, and repent and demand repentanceof it.

As Christians let us not forget that "God hath notcalled us unto uncleanness, but unto holiness" (1Thess. 4:7). No unclean person "hath any inheritancein the kingdom of Christ and of God" (Eph. 5:5)."The Lord knoweth how to deliver the godly out oftemptations, and to reserve the unjust unto the day of judgment to be punished: But chiefly them thatwalk after the flesh in the lust of uncleanness" (2 Pet. 2:9-10). "Uncleanness...........they which do such things shall not inherit the kingdom of God"(Gal. 5:19-21).

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The major difference between the conduct of thepeople of our time and that of those who lived immediately prior to us is seen in the openness andshamelessness with which sin is committed in our day, and the manner in which it is being acceptedwithout social or moral reprisals. Sin has always beenaround, doing its damage and causing men misery and shame. But today it is being committed withblatant disregard for moral suasion and without anyfeeling of compunction, as well as without regard forthe sensitivity or feelings of others. Sin today is rebellious, uncontrolled and that is what lasciviousness is all about.

Lasciviousness is the attitude which precipitates such unfettered and uninhibited actions. Lasciviousness, in Gal. 5:19, "denotes excesses, licentiousness, absence of restraint, indecency, wantonness . . ." "The prominent idea is shameless conduct" (Vine). The Pulpit Commentary says of the word, "Lasciviousness or wantonness is scarcely an adequate rendering of 'aselgia' in this connection: It appears to point to reckless shamelessness in uncleanindulgences." The parent word is "selges," which is self-restraint. Arndt and Gingrich uses such expressions as"licentiousness," debauchery," "in-decent conduct" withwhich to define the uses of the word. The English word, in its present form, is virtually unchangedover the past several centuries. It was a word used bysecular writers to convey essentially the same concept as does its present usage. For instance, inMilton's Paradise Lost (1667), he says, "he on Eve began to cast lascivious eyes." In Puttenhame's work, English Poesie (1559), he speaks of "carols and rounds and such light or lascivious Poemes". Brooke, in Le Blanc's Travels says, "Their garmentsare something lascivious, for being cut and open theirskin is seen." And in 1602, T. Fitzherbert says, "How many are there . . . that . . . make no scruple to keep lascivious pictures to provokelust." Even Shakespeare says, "he capers nimbly in a Ladies chamber to the lascivious pleading of a Lute" (1594).

The word is not used very extensively in normalconversations today. As a result, it has taken onalmost an ecclesiastical flavor. The reason for the lack of its use may be attributed to the difficulty ofpronunciation or it may be, and more probably is the case, that people are depressed at the conceptportrayed by the word. It is a forgotten sin. And asa result, a most expressive term is excluded frommost

vocabularies and especially from the consciences of

most people.

Lasciviousness is basically an attitude of mind andit issues in both subjective and objective ends. It is,subjectively, lewd and wanton thinking, the kind thatconjures up all manner of involvements, mostlysexual, in which the body becomes the instrument forthe gratification of some lustful activity. Objectively, itis seen in wanton and blatant disregard for restraint as well as in the lewd actions which are obviously calculated to cause shock in others.

Lasciviousness is seldom, if ever, a sin of ignorance. Almost without exception it is committedwith complete realization of truth and often with fullintention of showing an open and unashamed disregardfor any sort of control. It results from insensitivity totruth and from self-imposed ignorance (Eph. 4:19). Itoriginates in the heart (Mk. 7:22). And it can betitillated with a view toward enslavement (2 Pet.2:18). Finally, it is stated as a "work" or an accomplishment of the flesh (Gal. 5:19), so it is hardly surprising that one can actually be said tolive a life of lasciviousness, one in which lewd thinkings and their accompanying actions are a matter of course. All such evidence points emphatically toward willful and premeditated sin. That aperson can unwittingly and without premeditation beguilty of lasciviousness must be readily admitted, butsuch a possibility is so remote as to render more thanthe mere mention of it unnecessary.

Today's affinity to be completely "open" is deplorable. Lasciviousness, the seldom mentioned sin,runs rampant and goes virtually unnoticed. And yeton every billboard we see the sad disregard for natural shame. On almost every television program there is vulgar and lurid filth which if obviouslycalculated by writer, producer, and director to bringexhilarating shock to the viewer. And one can hardlygo to the neighborhood grocery store without being faced with women whose apparel (or the lack of it!) isindelicate, immodest and unblushingly scanty and revealing. In her book, Let Me Be A Woman,Elizabeth Elliot describes a trip to Cape Cod and the nudity and near-nudity she saw there. Her reaction istimely. "The, nudity is not supposed to move us. We are asked to behold without shock, without even surprise, the nearly total exposure of everyconceivable shape and size of physique. But I don't want to look upon nudity without emotion. I want it reserved to enhance, not exhibited to destroy, the depthof individual experience. Modesty was a system of protection. But the alarms have all been disconnected. The house is wide open to plunder"(pp. 176). And the saddest part of all to me is thatChristians, particularly the young ones, are involvedin this same disregard for modesty. You can preachon 2 Tim. 2:9-10 and 1 Pet. 3:3-4 and other such passages dealing with immodesty with as much vigorand enthusiasm and conviction as you can musterand still some will leave the auditorium saying, "Well, I just don't see anything wrong with it!" Such anattitude is lasciviousness in its purest sense and will cause its adherents to be lost.

Today's music is filled with phrases and suggestiveness which has as a design to produce lewdand coarse, foul and dirty thoughts in the minds ofthe listeners. And the very foundation of much of today's music, the beat, lends itself easily to an illustration of the sex act when dancers fall hypnotically into its mesmerizing pulsations. The modern day "disco" dance is the prelude to sex. Andany one who would deny that such is so is seriouslydeluded. It is intended to promote it by its vulgar anduncontrolled movements, to excite toward it with itstantalizing and sensual attire, and to set the sceneand mood for it with the lights, pulsating rhythms,and free-flowing love phrases. And, again, the saddestthing is that some Christians are now being heardtrying to justify participation in modern dance. Dancing is lasciviousness, it shows both the luwdityof thinking and the lack of moral restraint inherentin the very idea of lasciviousness.

Lasciviousness as it relates to shocking and uncontrolled conduct is vividly illustrated in modern day speech. Radio, television, movies, newspapers, periodicals, even the heretofore harmless "funny papers" are punctuated with expletives of various sorts which not only serve nouseful purpose, but actually detract from the contentand value of the communication. There was a time when at least the ears of the women were spared the disgusting filth which proceeded from some men'smouths. But today not only do men show no respect forwomen, but the women themselves fill the air with coarse, vulgar, and totally unbecoming language.And it seems that such usage by both sexes, and even by the very young in some instances, is expected to produce some shivering dismay to the hearer. And it does! And it is especially disquieting tohear that so many Christians are said to be engagingin such lascivious actions today.

There is among the modern libertine movement,the "do your own thing" crowd, an attitude which is"catching on", too. They actually enjoy recruitingothers to their way of life! Time was when a crook would not recommend his crooked way of life. Now,those in sin tempt, both by their actions and theirwords, the weaker elements to follow them in theirblatant disregard for restraint in both thinking andactions. Most sin affects the mind or the actions — one or the other. Lasciviousness affects both, and those engaged in its practice work hard to sell it toothers (Rom. 1:32). Lasciviousness, you see, can beboth the object of sin and the sin itself and the body is the instrument used for the fulfillment ofboth (Compare Mk. 7:7 with Gal. 5:19).

Let us beware of lasciviousness, the forgotten sin.Let us revive its usage in our language and speakoften of its harmful effects. Let us beware of its effort to cause our spiritual demise. Let us come to realizethe importance and value of personal discipline. Letus become aware that our own control relates directlyto both our safety and our destiny (Rom. 6:16). Letus remember that those who engage in any of theworks of the flesh, "shall not inherit the kingdom of God" (Gal. 5:21). ________________________ __

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Idolatry and witchcraft are related to each other for both are a rejection of God. While one might thinkwe have no problem with such today, I hope thisarticle will not only show such is a problem, but alsowill help turn people from a practice of these sinsunto God (I Thess. 1:8-91.

Idols In New Testament

In the New Testament much more is said about idolatry than one might at first think. John warned"little children, keep yourselves from idols" (1 John5:21). Out of the Jerusalem meeting, one of the things written in the epistle was "that they abstainfrom pollutions of idols" (Acts 15:20). Paul warnedthe Corinthians "I have written unto you not to keep company, if any man that is called a brother,be . . .an idolater . . .with such a one no not to eat" (I Cor. 5:10), and further warned "neither be ye idolaters" (I Cor. 10:7). "The covetous man, who isan idolater" does not have "any inheritance in thekingdom of Christ and of God" (Eph. 5:5) but rather"shall have their part in the lake which burneth withfire and brimstone: which is the second death" (Rev. 21:8). Paul saw the city of Athens given "wholly toidolatry" (Acts 17:16) and many cities today arealmost, if not altogether, given to the sin. Paul said"covetousness' is "idolatry" (Col. 3:5). Why shouldthere be all the warning in the New Testament aboutidolatry? It was from idolatry that the Thessaloniansturned when they turned to God (I Th. 1:9). If Godwas turned away from, back to idolatry one would turn. God and idols do not go together (2 Cor. 6:16).

Old Testament

There is much to be said about idolatry in the OldTestament. We can learn God's attitude toward such from a study of several Old Testament passages.

The neighbors of God's people all had their idolsand such was a problem to Israel. The Philistines hadDagon, the Ekronites had Baalzebub, the Moabiteshad Chemosh, the Ammonites had Molech or Milcom,the Phoenicians had Astarte and the Canaanites had Baal and Ashtoreth. However "honest" these were in their worship, such did not cause God to accept their worship.

One of the first references in the Old Testament to idols is when Rachel stole Laban's images (Gen. 31:19). However, probably the best known of theearly Old Testament references in when Aaron madea golden calf by melting the gold of earrings and thenfashioned it with a graving tool. Israel then madesacrifice and worship to the "molten calf" (Ex. 32). "The worship of the golden calf was star worship; it

was the solar bull, the constellation Taurus . . .that

was thus represented" (International Standard Bible

Encyclopedia, vol. 1, page 298). Did you ever hear of

Taurus, the bull, of the Zodiac? Stephen

preached about such in Acts 7:40-43. Abraham was

called out from among idol worshippers by God

(Gen. 12:1-3; Josh. 24:2).

As Israel prepared to enter the promised land, God

through Moses warned them about making "graven

images" either "male or female" of beast, fowl, fish

and they should not lift up their eyes in worship of

the sun, moon or stars (Dt. 4:15-19). Israel was

instructed when they came into Caanan they were to

destroy the altars of the seven nations that were

there, break down their images, cut down their

groves, and burn their graven images with fire (Dt.

7:1-5, 25; 12:3). Those of Israel that sacrificed to

"other gods" and worshipped either "the sun, or

moon, or any of the host of heaven" were said to

have "committed that wicked thing" and were to be

stoned "with stones, till they die" (Dt. 17:2-5). God

said the idols of wood, stone, silver and gold were an

abomination (Dt. 29:16-17).

Solomon's wives turned him to idolatry (I Kings. 11:1-8). Upon his death, Jereboam divided the kingdom and set up "two calves of gold" in Dan and Bethel (I Kgs. 12:28-29). All of the kings of the northern kingdom walked in his sins, as did a good number of the kings in the southern kingdom. Thusone reads that Judah "built them high places, andimages, and groves, on every high hill, and underevery green tree" (I Kgs. 14:21-23). One further readsof God's people not only worshipping idols, but alsoof causing their children "to pass through the fireand used divination and enchantments, and sold themselves to do evil in the sight of the Lord, to provoke him to anger" (2 Kgs. 17:16-17). Israel wasat a low ebb when she would depart from God andworship idols by burning her own children in sacrificeto some idol.

One of the good kings of Judah was Hezekiah. He destroyed idols and "broke in pieces the brazen serpent that Moses had made: for unto those daysthe children of Israel did burn incense to it . . ." (2 Kgs. 18:4). Does this help you understand why wedo not have the autographed letters of Paul? Manasseh followed Hezekiah and raised altars for Baal, made a grove, worshipped the host of heaven,built altars for them, sacrificed his children in the fire and set up a graven image in the house of God ( 2 Kgs. 21:1-13). Manasseh reigned 55 years. Amon reigned 2 years and then the good king Josiah beganto reign. Out of the temple he took the vessels of Baal and burned them. He put down idolatrous priest. He took the grove out of the house of God,burned it and stamped it to powder. He destroyedthe houses of the sodomites. Josiah did all within his power to completely destroy all idol worship fromamong God's people (2 Kgs. 22-23).

Israel had gone into Assyrian captivity and Judah

would soon go into Babylonian captivity for her sin.

What Is An Idol

Thayer defines the word "idol" as "an image,likeness, . . .the image of a heathen god . . .a false

God" (page 174). Vine says "an idol, an image torepresent a false god, . . .the false god worshipped inan image" (page 583). A simple definition of an idolwould be anything that comes between man and God.Now, how many of us are idolaters? We may notbow down to Baal, but we bow down over an instrument, a fishing pole or a golf club when weshould be eating the Lord's Supper. We spend littleor no time in the worship of God for we are following after our idols. Few will bow to Baal, but how many bow to family, strong drink, pleasure, boats, houses, jobs, etc.? Some of these are inherently wrong and sinful, yet these do not pose the greatproblem the idols that are not inherently evil do. The "tree out of the forest" that Jeremiah spoke of wasnot inherently sinful, yet men bowed before the worksof their hands and it became sinful. Fishing poles,golf clubs, boats, pleasure are not inherently sinful,but when they come between Christians and serviceto God, they are as sinful as Baal. Pleasure comes between many and God on the Lord's Day. Paul saididolatry was a work of the flesh and the practice ofsuch would keep one out of heaven. Golf clubs, boatsand motors and pleasure trips will not be able to deliver one from the wrath of God any more thanBaal could.

Witchcraft

Closely kin to idolatry is the sin of witchcraft. Those who practice such shall not inherit the kingdom of God. God said, "Thou shalt not suffer a witch to live" (Ex. 22:18). He further said to Israel itwas an abomination of those nations into whose land they would come. God said "there shall not be found among you . . .a witch . . . " (Dt. 18:9-14).

God said "neither shall ye use enchantment, nor observe times" (Lev. 19:26). "A man also or a woman that hath a familiar spirit, or that is a wizard,shall surely be put to death: they shall stone themwith stones; their blood shall be upon them" (Lev.20:27).

Isaiah said one should go "to the law and the testimony" and not "unto them that have familiar, spirits, and unto wizards that peep, and that mutter..." (Isa. 8:19-20).

Jeremiah said "your prophets . . .diviners, dreamers, enchanters and sorcerers" "prophesy a lie unto you" (27:9-16). Sorcerers, diviners, and dreamers do not speak the truth; they speak lies.

Ezekiel mentions the king of Babylon using divination by looking "in the liver" (21:21). Some ofthe ancients thought they could learn the unknownfrom the gods by looking at the liver of an animalsacrificed unto that idol.

Daniel informs his readers that all the magicians,astrologers, sorcerers, Chaldeans, and soothsayers could not reveal secret matters (Dan. 2:2, 27, 28; 4:7). All these diviners speak lies and offer "comfortin vain" (Zech. 10:2).

What Is Witchcraft

A witch is not some peculiar little old lady wearinga black dress. The word "witchcraft" is from the Greek word "pharmakeia" and means "literally theact of administering drugs and then of giving magicalpotions" (I.S.B.E., vol. 5, page 3,097). Vine says "primarily signified the use of medicine, drugs, spells; then, poisoning; then, sorcery" page 1,075). Thayer says "the use or the administering of drugs . . .poisoning . . .sorcery, magical arts" andthen adds the comment "often found in connection with idolatry and fostered by it" (page 649). Barclay says of "witchcraft" "this word literally means theuse of drugs. It can be used for the beneficent use ofdrugs as a doctor uses them; but it can also mean poisoning, and it came to be very specially connectedwith the use of drugs for witchcraft and sorcery ofwhich the ancient world was full (Letter to Galatians and Ephesians, page 52). Barclay further points outin his excellent work, Flesh and Spirit, there are three stages to the meaning of pharmakeia, witchcraft. (1) It is used as "a medical word for the medical use of drugs. (2) The word then took on the idea of the"misuse of drugs, that is, the use of drug; to poison and not to cure." (3) The third stage usage is that ofsorcery and witchcraft. "Sorcery is a perversion ofthe use of healing drugs in medicine" (pages 36-39).

A.T. Robertson says "a drug, the ministering ofdrugs, but the sorcerers monopolized the word for awhile in their magical arts and used it in connectionwith idolatry" Word Pictures In The New Testament, vol. 4, page 312).

Witchcraft is not the use of drugs for healing as prescribed by a physician. Using drugs or abusing drugs, any drug, comes under the heading of witchcraft. Much of the drug abuse today is by people seeking some kind of "religious" experience,but that experience is not seeking to learn of Himwho is "the way, the truth, and the life" (John 14:6)but rather is seeking some far out, idol related experience. Those so misusing drugs are seeking theoccult, the idolatry of Eastern religions and not thereligion of Jesus Christ. Mind expansion is fine, butit comes from meditating upon the word of God (Psalms 1) and not from taking drugs. The religion ofChrist calls for a sober mind, not a mind clouded bydrugs to the point many times of not knowing whereone is or who one is.

When one turns to astrology, crystal ball reading,card laying, casting spells, palmistry and fortunetelling, they need to understand such comes under "witchcraft" and they "shall not inherit the kingdomof God" (Gal. 5:19-21).

In the list of "works of the flesh' in Galatians 5:19 ff, these two words (hatred and variance) appear inthe King James Version of the New Testament. Though the words are closely associated, we want todiscuss them separately in the article and then drawour conclusion.

Hatred — Echthra

Although there are four different Greek words translated "hatred" in the New Testament, the word "hatred" in Galatians five is from the Greek word echthra and is used six times in the New Testament. Five times it is translated "enmity," once "hatred." In various translations of Galatians 5:20 the word is translated "hatred" (King James Version), "enmity" (Revised Standard Version), "quarrels" (New English Bible), and "quarrelling" (Williams' translation).

The word echthros, the adjective form, is translated enemy, adversary, or foe, and is used to describe the Devil (Matthew 13:39); death (I Corinthians 15:26); men who are opposed to Christ(Matthew 13:25); of professed believers who attemptto be friends with the world (James 4:4), just to mention a few. 4

Kittel, in his Theological Dictionary of New Testament Words, defines echthrai "translated, 'hatred, hostility' as an inner disposition, an objective opposition and as actual conflict between nations, groups and individuals.

"It is not common in the LXX. In the canonical books, it is mostly used for hatred and enmitybetween individuals; of God's enmity against the sinfulpeople Isaiah 63:10; embroilment in enmity, Proverbs

25:10.

"In the New Testament enmity between men is oneof the works of the flesh, Galatians 5:20. Also ofHerod and Pilate in Luke 23:12. In particular cf. Ephesians 2:14, 16. The Law means enmity for man

i.e. enmity between and enmity against God (notGod's enmity against us as in Gal. 3:10, but ours against God as in Romans 8:7)" (Kittel, Volume II,Page 815).

Variance — Eris

The word "eris" translated "variance" in Galatians

5:20 is used nine times in the New Testament and is translated "strife" four times, "debate" twice, "contention" twice, and "variance" once (Smith's Greek-English Concordance, Page 150). The Greek word "hatred" (enmity) denotes one's mental attitude toward another, "variance" (strife) is the outward expression of the enmity. (Below is a list of both these words and the passages where they are used).

Before Christ came into the world, there was such

hatred between Jew and Gentile that there seemed to

be no way to resolve the differences. However, Paul

points out that through the death of Christ and the

shedding of His blood, "the middle wall of partition

was abolished" (Ephesians 2:15-16). In Christ this

hatred can, yea must, be removed.

It appears, however, that these two words (hatredand variance), in their meaning, constitute a viciouscircle. A person "hates" another which in turn bringsabout variance or strife. Yet the strife caused, whenthe hatred is expressed, brings about more hatred.

In the Scriptures we see a "love for man," a "thinking more highly of men than we ought tothink" bringing about contentions (variance) at Corinth. Paul said that the "contentions" among theCorinthians were brought about because some weresaying they were of Paul, of Apollos, of Cephas and others of Christ (I Cor. 1:11-12). This amounts,however, to an attempt to place man before God. However, man's allegiance must be to Christ. He isthe only one, Paul points out, who was crucified forus and into whose name or by whose authority we arebaptized. Thus to try to place our respect and lovefor man ahead of God and His Chosen One is to show our contempt or enmity toward God by trying to"demote" Him to a mere man.

On the other hand, we see that hatred for a manwill also cause enmity. Paul's letter to the Philippiansdescribed those who were preaching Christ as beingmotivated by envy and strife, hoping to add afflictions to Paul's bonds.

The harboring of hatred in our hearts for anyonewill finally result in variance or strife. So because weallow these characteristics to become a part of ourlife, we become friends with Satan — friends with the world, and in turn become spiritual adulterers and adulteresses. And as per our definition of echthra andechthros, we become enemies of God. But let's let James explain it for us. "Ye adulterers and adulteresses, know ye not that the friendship of theworld is enmity with God? Whosoever therefore willbe a friend of the world is an enemy of God" (James4:4).

The term "emulations" is a work of the flesh that is often engaged in but little understood. The word isused twice in the KJV but the ASV renders it "jealousies".

The root work in the Greek is zelos, from which theword zeal is derived. It may have either a good or abad connotation, depending on the context. In Gal.

3:20 it is used in the bad sense — that of envious rivalry. Vine says "jealousy desires to have the sameor the same sort of thing for itself." Barclay says"zelos could denote a great thing which degeneratedinto a sin." To observe the achievements of another can stir within one the desire to "emulate" or "imitate" with a view to achieving the same worthwhile thing .in oneself. But if the same ambition, good at first, should provoke to a bitter resentment, then zelos becomes a work of the flesh. This deterioration of zeal is not the work of the Spirit but of the flesh.

Bible UsageGreek Old Testament. ". . .envy slays the silly one" (Job 5:2)" "Jealousy is the rage of a man. . ." (Prov. 6:34). "Again I considered all travail, andevery right work, that for this a man is envied of hisneighbor" (Eccles. 4:4). In the Greek Old Testamentthese passages will serve to demonstrate that zeloshas its bad usage in the Old Testament. There is, then, an envy or jealousy which destroys personalrelationships and individual well-being.New Testament. Paul uses zelos in Rom. 10:2 in speaking of the unenlightened zeal of the Jews. "ForI bear them record that they have a zeal of God, butnot according to knowledge." Zeal for God is goodbut without knowledge it is bad — zeal gone astray.In Phil. 3:6 Paul exercised zeal (zelos) in persecuting the church. His zeal was a noble ambition to do God service. It was well-intended and yet itwas zeal out of place.Zelos is again used in the unfavorable sense inRom. 13:13. Here Paul speaks of how a Christianshould walk or conduct himself. "Let us walk honestly, as in the day; not in chambering, and wantonness, not in strife and envying." The word "envying" is from zelos and is rendered "jealousy" inthe R. V. Christians must rid themselves of these things, Paul says. Envy or jealousy is misguided zealand to allow our ambitions to deteriorate, is to makeprovisions for the flesh and "they which do suchthings shall not inherit the kingdom of God" (Gal.5:21).Several other N. T. passages employ zelos in a badsense such as I Cor. 3:3 where envying is associated

with other sins of carnality. Paul in II Cor. 12:20 was

fearful of returning to Corinth "lest there be debates,

envying, wrath, strifes, backbitings, whisperings,

swellings, tumults." Again envying from zelos is

found in bad company. In James 3:14, 16 envying is

a form of lying against the truth and is from zelos. It

denotes a sinful condition of the heart and is

associated with "confusion and every evil work."

In Acts 5:17, zelos is used with reference to the

indignation of the high priest and the Sadducees. In

verse 18 their envy resulted in the seizure and

imprisonment of the apostles. Again we see ambition

or zeal vented in an unholy manner.

Present Day Application

Unless we can relate our findings on the subject of

"emulations" to our own time and in our own lives,

such a study would be a waste of time. Unless we can

determine, not only the definition and Biblical usage

of the term but just how Christians may avoid such a

work of the flesh, the time spent is of no real value.

Therefore, let us make some practical application in

this regard.

Sometimes Christians are caught up in the vortex of swirling ambition that is common to our times andknown as "keeping up with the Joneses". If Mr.Jones has a new car, then I should rejoice with Mr. Jones. Some might go over and try to find someflaws so that his joy might be diminished. It mightbe that I would so admire the looks and performanceof his vehicle that I would decide to buy one almostor just like it. So far, so good. But if I notice his newcar and begin to burn with envy and jealousy, though I would do nothing to deprive him of his car, Ibecome guilty of "emulation". This would be true whether or not I buy one like his. But, if I should goso far as to buy one just to keep abreast of Mr. Jones, I am guilty of bitter rivalry, emulation, jealousy. It is "emulation" (zelos) and constitutes abase erosion of the heart and thus, a work of theflesh. This is a sin!

To bring it even closer home preachers may beguilty of the sin of emulation when they view oneanother with a spirit of envious rivalry rather than asfellow workers in the kingdom. Elders may be guiltyin this respect by trying to outdo one another. Anelder who is always fearful that he will be overshadowed or outdone is a dangerous man. Hewill seek ways to hold his place even to the extent ofdiscrediting those toward whom he feels a sense ofinadequacy. Such a one is envious, jealous, thusguilty of the sin of emulation.

Preachers and elders who see noteworthy qualitiesand abilities in other preachers and elders can "emulate" them in the good sense of zelos, that ofimitation. This is the proper use of ambition.

Among Bible teachers and song leaders there issometimes the spirit of envy and rivalry. Thiscertainly ought not to be and is contrary to NewTestament teaching. From our study it is evident that such is comprehended by the term "emulations".Such ought to regard one another as "co-workers" rather than as "competition". If a brother is a goodBible teacher, then try to duplicate those good qualities out of admiration, not from envy or jealousy. Likewise, song leaders can learn from other song leaders. There is nothing wrong with this. But to be envious and jealous of the more capable personis to be guilty of the sin under consideration

— emulation.

Brethren, let us not be guilty of "emulations" thus forfeiting our inheritance in the kingdom of God.When we observe that which is good in anotherperson let us strive to imitate it out of a desire toeffect the good thing in our own lives rather thanwith the competitive spirit, that of moving from nohigher motive than to equal or exceed the other manso that he will not set ahead of me.

Among the ancients, from Homer down, "wrath" (thumos in the Greek) signified the seat of emotion, both the gentler and the more turbulent, such as "temper," "courage" and "anger." In the Septuagintand Apocryphal writings of the Jews, in the majorityof the cases, thumos meant "anger."

Definition of Wrath

In this study we are considering the word "wrath"in its turbulent sense, which the Bible classifies as awork of the flesh (Gal. 5:20). It denotes an outburstof passion and anger that is hostile and reprehensiblein nature.

A related word to thumos (wrath) is the word, orge, which is sometimes translated "wrath," and sometimes, "anger." W.E. Vine says that "thumos indicates a more agitated condition of the feelings, anoutburst of wrath from inward indignation, while orge suggests a more settled or abiding condition ofmind, frequently with a view to taking revenge. Orge is less sudden in its rise than thumos, but more lasting in its nature."

Barclay states, "Thumos is a blaze of sudden angerwhich is quickly kindled and just as quickly dies. . . .Orge is anger which has become inveterate; it is longlasting, slow-burning anger, which refuses to be pacified and nurses its wrath to keep warm. For theChristian the burst of temper and the long-lastinganger are alike forbidden" (The Letters to the Phil., Co!., and Thess., p. 153).

Webster defines "wrath" to mean "violent anger; vehement exasperation; indignation; fury." Hence, "wrath" is an emotional violence that is vented through such tumultous outbursts as blasphemy, cursing and fighting.

(Parenthetically, with reference to the wrath ofGod, his wrath is an expression of his divine naturethat is just, proper and holy. There is nothingcapricious or unethical. It is a righteous indignationtoward the willful and inexcusable sins of mankind.)

Proper Attitude Toward Wrath

The following things about wrath show how it should be viewed and dealt with by the Christian.

(1) A Work of the Flesh. In cataloging severalworks of the flesh in Gal. 5:19-21, Paul lists "wrath" as one of them. He states that they who practicesuch shall not inherit the kingdom of God. Hence,wrath is no more respectable in God's sight than any other sin. (2) To be put away. "Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice" (Eph. 4:31)."But now ye also put off all these: anger, wrath,malice, blasphemy, filthy communication out of yourmouth" (Col. 3:8). These things are part of the oldman of sin. They are to be mortified at conversion. (3) Not to be prolonged. "Be ye angry, and sinnot: let not the sun go down upon your wrath" (Eph.4:26). This verse recognizes justifiable anger, such asanger toward hypocrisy, injustice of an oppressive,unscrupulous tyrant, profanation of the sacred, etc.But, the text says that we should not harbor theseangry thoughts, but banish them before the day'send, lest we be tempted into committing some sin.Righteous anger was seen in Jesus (Mk. 3:5), Moses (Ex. 32:19) and Nehemiah (Neh. 5:1). (4) Not to be angry with a brother. Jesus said "that every one who is angry with his brothershall be in danger of the judgment" (Matt. 5:22).Barclay wrote, "It is not enough not to strike a man;the only thing that is enough is not even to wish tostrike him; not even to have a hard feeling againsthim within the heart" {The Gospel of Matthew, Vol. 1, p. 138).

Jesus proceeds in Matt. 5:22 to show how angerturns into insulting words. Hence, anger in man's heart and anger in man's speech are prohibited.

(5) Worketh not the righteousness of God. James wrote, "For the wrath of man worketh not the righteousness of God" (Jas. 1:20). One who is violent and mentally agitated is not in a frame of mind to accept or practice the righteousness of God.He will not accept the truth, nor will he do what isright. This is why James says in verse 19 to be "swift to hear, slow to speak, slow to wrath." Anger has caused many people to reject the truth ofGod when they hear it, both in and out of the church. (6) To be avoided in rearing children. Paul stated, "And, ye fathers, provoke not your children to wrath. . ." (Eph. 6:4). In other words, "Do not embitter them or stir them to an angry mood." William Hendriksen points out several ways this can be done: a. Over-protection, b. Favoritism, c. Discouragement, d. Neglect, e. Bitter words and outright physical cruelty, f. Failure to make allowance for the fact that the child is growing up, has a right to have ideas of his own, andneed not be an exact copy of his father to be a success(Com. On Ephesians, pp. 261-262). Not a few children have been made hostile and rebellious by inconsiderate parents.

Examples of Sinful Wrath

Several examples stand out in the Bible of thosewho demonstrated wrath in its sinful and reprehensible nature.

(1) Cain (Gen. 4:5-6). Because Jehovah had respectunto Abel and his offering, Cain was very wroth and his countenance fell. This led to the murder of Abel by his brother, Cain. (2) Esau (Gen. 27:45). As a result of Isaac blessingJacob, Esau hated Jacob and his anger was turnedagainst him, purposing in his heart to kill him. (3) Naaman (2 Kings 5:11-12). When Elisha did nottell Naaman, the leper, what he expected to hear tocure his leprosy, he was wroth, and turned away in a rage. (4) Saul (I Sam. 20:30-33). To Saul, David was athreat to his throne, and, thereby, a rebel. SeeingJonathan, his son, befriend and protect David, Saulconsidered Jonathan a rebel as well. This so enragedSaul that he cast a javelin at Jonathan to smite him. (5) Herod the Great (Matt. 2:16). Seeing that hisauthority was mocked by the wise men when theyfailed to return, Herod was exceeding wroth and slewall the children in Bethlehem from two years old andunder.

Today, we still have the Cains, Esaus, Naamans,Sauls and Herods. Some of them are in the church,even in the Bible classes, at times, and business meetings. Although they may not go as far as to perpetrate murder, they "blow their stack," "fly off the handle," and keep things in constant turmoil. They help to divide churches and retard the Cause ofChrist.

Causes of Wrath

In analyzing the causes of wrath, at least three major ones can be given.

(1) Threat or injury to a personal value. The Jews had great pride in their fleshly lineage.They thought this merited special favor with God.When Jesus showed them at Nazareth that instead of being in good standing with God, they were like widows for want and lepers for uncleanness, they werefilled with wrath, ready to dash him to pieces (Lk. 4:28-29).

We see this feeling manifested by the Jews instoning Stephen (Acts 7:51-59), and opposing Paul(Acts 13:50), as well as the examples we have alreadygiven of sinful wrath.

(2) Personal Injury. Almost daily in any of ourlarge cities we read in the paper where someone hasbeen beaten, stabbed or shot in retaliation of some personal wrongdoing. (3) Victory Substitute. Some individuals, if theycannot have their way, will substitute an emotionaloutburst in its place. Children throw temper tantrumsfor the same reason. If they cannot have their wishes,they can have their anger.

As Prov. 19:19 indicates, wrath is dispositional in nature and tends to become an emotional habit. Solomon says, "A man of great wrath shall suffer punishment; for if thou deliver him, yet thou must do it again." People with quick and fiery tempers,always getting themselves into trouble, need to breakthe emotional pattern that they have allowed to develop in their heart.

Conclusion

In conclusion, we again quote from the voluminouspen of William Barclay. He wrote, "Many a person is

well aware that he has a violent temper; and many a person claims that he cannot help it, and expects others to accept and to forgive his bursts of passion. ... .It may well be that such a person is never fullyaware of the way in which he wounds others ............... .Because he blazes and forgets he thinks that others should equally be able to forget the pain he has inflicted. Let such a person remember that such displays of temper are sin, and that the way to overcome them is through the power of the Spirit in his heart" (through the word of God, of course, wew)(Flesh and Spirit, p. 53).

I appreciate the privilege of making a small

contribution to the success of this special issue on

the works of the flesh. After all, this will probably

condemn more people at the judgment than any

other thing. A successful life, and especially that of a

Christian, is one of mind over body, knowledge and

control over lust and gratification. Paul expressed it

this way: "Therefore, brethren, we are debtors, not to

the flesh, to live after the flesh. For if ye live after

the flesh, ye shall die: but if ye through the Spirit do

mortify the deeds of the body, ye shall live" (Rom.

8:12-13).

The Christian is under the guidance of the Spirit, and the Spirit continually prompts him — through theword — to imitate the Father who has adopted him and the Christ who has died for him. Anyone whosubmits himself to the guidance of the Spirit, will notyield to those lusts of the flesh which he knows aredispleasing to God. But he will be tempted to yield tothose lusts, for there is an inner conflict forever waged within him in which the flesh contends withthe Spirit and the Spirit with the flesh, each desiringto constrain the man to fulfill its will. This is true of the Spirit which guides, and the spirit of the informed person. Thus it is that we may not do thingsthat we would, for there are two wills within us, and one or the other of them must be subdued and disappointed. Again we turn to the apostle who said:"For I delight in the law of God after the inwardman. But I see another law in my members, warringagainst the law of my mind, and bringing me intocaptivity to the law of sin which is in my members"(Rom. 7:22, 23).

We can tell much about a sin or command by the context or company it keeps. The three works of theflesh which I am discussing are not in good company. On this point, J. W. McGarvey said: "It is startlingto find 'factions, divisions, parties' in so black a list,and coupled with so clear a declaration that thesesins exclude the perpetrator of them from the kingdom of God. Verily all professing Christianswould do well to take heed to what the Bible designates as sins, and not trust too much to theirown fallible sentiment and judgment in such matters."

The task before me is relatively simple. We knowalready what God thinks about the works which we are discussing. We need only to learn the true meaning of each term, what these sins have done toothers, how they are manifest in the lives of peoplenow, and the warnings against them. To do this, Ihave before me the Bible, a dictionary, severallexicons, and at least a dozen translations.

Strife

W. E. Vine defines the term (Eritheia): "strife,contention, in the expression of enmity, Rom. 1:29."(Expository Dictionary of New Testament Words,Vol IV, p. 82.) Thayer says, "contention, strife, wrangling." The King James Version uses the wordstrife, while in other translations we find such wordsas factions, selfishness, selfish ambitions, intriguesand rivalry.

When problems arose between the herdmen ofAbram and Lot, the old patriarch said, "Let there beno strife, I pray thee, between me and thee, andbetween my herdmen and thy herdmen, for we be brethren" (Gen. 13:8). To avoid the strife, Abramoffered Lot his choice of the land, and was willing tosacrifice his own wealth and future. Does this tell us anything? It certainly should!

Solomon tells us much about strife: "A wrathful man stirreth up strife: but he that is slow to angerappeaseth strife." "Better is a dry morsel, and quietness therewith, than an house full of sacrificeswith strife." "The beginning of strife is as when oneletteth out water: therefore leave off contention before it be meddled with." "He loveth transgression thatloveth strife. . ." "It is an honour for a man to cease from strife: but every fool will be meddling." "Whereno wood is, there the fire goeth out: so where there isno talebearer, the strife ceaseth. As coals are to burning coals, and wood to fire; so is a contentiousman to kindle strife." (Proverbs 15:18; 17:1, 14, 19;20:3; 26:20, 21.)

There was strife among the disciples over who should be the greatest (Luke 22:24). There was strifein Corinth (I Cor. 3:3). Paul admonished the Romansnot to walk "in strife and envying" (Rom. 13:13). Tothe Philippians he wrote: "Let nothing be donethrough strife or vainglory; but in lowliness of mindlet each esteem others better than themselves" (Phil. 2:3). He warned of those who are "proud, knowingnothing, but doting about questions and strifes ofwords, whereof cometh envy, strife, railings, evil surmisings" (I Tim. 6:4). James tells us of the fruitsof strife when he said: "But if ye have bitter envyingand strife in your hearts, glory not, and lie notagainst the truth. This wisdom descendeth not fromabove, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and everyevil work" (James 3:14-16). Need we say more aboutthe dangers and evils of strife?

Seditions

Seditions (Dichostasia) "a standing apart, hence a

dissension, division." (Vine, Vol. 3, p. 336.) The verbform is defined as "to excite, unsettle, 'to stir up tosedition,' is so translated in Acts 21:38." Where theKJV uses sedition, other translations speak ofdivisions, dissension, party spirit and factions.

In Caesarea, Paul accused a man of sedition (Acts21:38). In Athens, Paul was accused of the samewhen they said he had "turned the world upside down" (Acts 17:6). Thayer observes, "to upset,unsettle, minds by disseminating religious error:Gal. 5:12" where the record says of the Judaizers "Iwould they were even cut off which trouble you."

When the Jews were rebuilding Jerusalem and thetemple, false charges were made against them whichprompted a letter from Artaxerxes the king to therulers in Samaria wherein he said, "And I commanded, and search hath been made, it is found that this city of old time hath made insurrection against kings, and that rebellion and sedition have been made therein" (Ezra 4:19).

Barabbas, who was released instead of Jesus, wasguilty of sedition and murder (Luke 23:19). Intestifying against Paul, Tertullus charged, "For wehave found this man a pestilent fellow, and a moverof sedition among all the Jews throughout the world"(Acts 24:5). We do not believe that Paul was guiltyof sedition, any more than he was a member of asect. True, he had "unsettled" Judaism and the sectsof that day, but he did not do so by "disseminatingreligious error."

Heresies

Heresies (Hairesis) "denotes a choosing, choice:then, that which is chosen, and hence, an opinion,especially a self-willed opinion, which is substitutedfor submission to the power of truth, and leads todivision and the formation of sects, Gal. 5:20; such erroneous opinions are frequently the outcome of personal preference or the prospect of advantage."(Vine, Vol. II, p. 217.) "4. a body of men separatingthemselves from others and following their own tenets." (Thayer) He gives as examples the Sadducees, Pharisees, and even the Christians "with asuggestion of reproach" when they accused Paul ofbeing "a ringleader of the sect of the Nazarenes" andhe acknowledged walking in "the way which they callheresy" (Acts 24:5, 14).

Other translations use parties, party spirit, party quarrels, and factions.

As we have already learned, they called "the way"of the apostle Paul "heresy." The apostle Peter prophesied: "But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction" (II Peter 2:1) Heresy doesn't involve only those who follow "their own tenets." The real tragedy is that "many shall follow their perniciousways; by reason of whom the way of truth shall beevil spoken of" (II Peter 2:2).

The man who holds to a heresy is a heretic. TheBible says, "A man that is a heretic, after the firstand second admonition, reject; knowing that he thatis such is subverted, and sinneth, being condemned of himself (Titus 3:10, 11). Why such drastic action?Because of the dangers involved. Notice how,according to the definitions and scriptures, a hereticdevelops: (1) he makes a choice; (2) this becomes anopinion; (3) he becomes self-willed; (4) he thenbecomes opinionated and substitutes his opinion for truth and thus makes it law; (5) this causes divisionand the formation of sects and parties.

In writing to the church at Corinth, Paul said,"For there must be also heresies among you, thatthey which are approved may be made manifestamong you" (I Cor. 11:19). In commenting on this verse, brother David Lipscomb made some observations which I have found meaningful, and Ibelieve I have seen what he described in the church many times during the past twenty-five years. He said:

"It is part of the policy of God in governing theworld to test those serving him, and to that end heallows evil men to come into their midst.

"The church of God, like the Jewish nation, willcontinually fall away from steadfastness in the faith. Those who cannot be faithful to God under temptations to disobey him are not worthy of hisKingdom. So God allows evil men to come among hispeople who would lead away from God and his order,to try and test who among them are faithful and trueto him. Paul said to the elders of the Ephesian church: 'Take heed unto yourselves, and to all theflock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which hepurchased with his own blood. I know that after mydeparting grievous wolves shall enter in among you, not sparing the flock; and from among your ownselves shall men arise, speaking perverse things, todraw away disciples after them.' (Acts 20:28-30) Thiswas permitted to prove and to show who could stand firm and steadfast under temptations to turn awayfrom God.

"God tests them on the point of fidelity to him infaith and doctrine as well as love of the world, lustsof the flesh, and pleasures of life. One who cannotresist these and give them up for the Lord is rejectedby him as unworthy to be his disciple; so every onewho cannot stand fast for the truth despite the divisions and the popular currents that sweepthrough the churches to carry them away from theirsteadfastness is unworthy of Christ. These are God'stests to purify the churches. He desires only true andtried and faithful subjects in his kingdom. Those whocannot stand the test must be purged out. So divisions come to every church to make manifestthose who are approved. It is God bringing thechurches to judgment in this world, that those whoare approved and true may be made manifest. All wehave to do is stand true and firm to God and his word, and leave the results with him." (Commentaryon the New Testament Epistles, Vol. II, pp. 170,171.)

It has been suggested that the works of the fleshlisted in Galatians 5:19-21 may be classified as follows: 1. Sins of sensual passion. 2. Sins of superstition. 3. Sins of social disorder. 4. Individual excesses. According to this, strife, seditions and heresies would be classified as sins of social disorder.

But as we have seen in this study, they seem to involve attitudes, motives, doctrines and divisions among the people of God. Why then are they listed as "works of the flesh"? As we observed in the beginning, the answer lies in the fact that the attitudes, motives, opinions and desires of man are toooften controlled by the lusts of the flesh. This will lead him to be self-willed, contentious, unsettled andfactious, and to deny the truth, work for personal advantage, and even deny the Lord. Why did Judasdeny the Lord? Lust for thirty pieces of silver. Whydid the witnesses lie about the empty tomb? Lust for money. So these sins are works of the flesh, eventhough they may be mental and spiritual in nature,because they are results of the weakness and desiresof the flesh.

Note that these works are "manifest." They break out into open acts of transgression, which are manifest alike to God and man; manifest by the lightof nature and the law of God. We see the history ofthe flesh in the whole record of man's moral

degradation and the resulting misery. These works are all manifest, open, tangible proofs of a life atenmity with God.

By our study of strife, seditions and heresies, wesee that the peace and progress of God's people, andeven our eternal salvation, depends upon our desireand ability to avoid or overcome these evil works.

May our lives be filled with the fruit of the Spirit,for, "against such there is no law."

Definition

The fourteenth sin which is named in this list (KJV) is "envyings." R. C. Trench (Synonyms of the New Testament), points out that there are two Greek words rendered "envy": phthonos always has an evil meaning, while zelos may be good as in "zeal," or "enthusiasm"; or bad as in "jealousy" or "rivalry."The latter word is rendered "emulations" in the KJV of Gal. 5:20. Our word is phthonos.

William Barclay (The Letters to the Galatians and Ephesians) comments: "The essence of it is that it does not describe the spirit which desires, nobly orignobly, to have what someone else has; it describesthe spirit which grudges the fact that the other person has these things at all. It does not so much want the things for itself; it merely wants to takethem from the other person."

"The English word 'envy' comes from the Latin word invidere 'in — against'; videre — 'to look at',meaning to look askance at, or to have hatred or illwill toward another. It is a feeling of displeasure andill will because of another's advantages, possessions, etc. . ." (Zonderman Pictorial Encyclopedia of theBible, p. 314.)

Assorted Passages

Envy is a sin we seldom talk about, or think about. Personally, I've never heard of it being confessed publicly. Yet, the word of God is filled withteaching concerning it and warnings against it. In thebook of Proverbs, one of the most practical sectionsof the Bible, we are advised to, "Let not thine heart envy sinners: but be thou in the fear of the Lord allthe day long. . . Be not thou envious against evilmen, neither desire to be with them" (Prov. 23:17; 14:1).

This sin is listed in Romans 1:29, Titus 3:3, I Timothy 6:4, and I Peter 2:1, as well as in our text,along with every stripe and color of ungodliness andimmorality.

A great prophecy of the peaceable kingdom ofChrist includes the words, "The envy also of Ephraimshall depart, and the adversaries of Judah shall becut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim" (Isa. 11:13). Obviously, then,Christ will not share the throne of our hearts with envy. If envy reigns there, Christ has been forced out.

Categories of Envy

Envy of the talents and gifts of another: "Theyenvied Moses also in the camp, and Aaron the saintof the Lord" (Psalm 106:16). This statement concerns

the rebellion of Korah and "two hundred and fifty

princes of the assembly, famous in the congregation,

men of renown" (Numbers 16:2). These mighty men

were envious of the leadership God granted to Moses

and Aaron and rose up against them. God showed

His displeasure at their disposition by causing the

earth to "open her mouth and swallow them" and

then sending a fire to consume them (Numbers 16:31

35).

Even Aaron himself, and Miriam, had earlier

become envious of their brother, Moses (Numbers

12:1, 2) and became objects of God's anger. Indeed,

here is a sin that doth easily beset us!

Envy of the Prosperous wicked: "Fret not thyself

because of evildoers, neither be thou envious against

the workers of iniquity" (Psalm 37:1). In this

wonderful passage, God exhorts us to never have the

notion that we would trade places with such people.

Reason? They're just a step away from ruin,

heartbreak, or death! They may suddenly face the

judgment of God for which they have made no

preparation: "For they shall soon be cut down like

the grass, and wither as the green herb" (v. 2). No

one is so foolish as to envy the fat steer that's being

led to the slaughter, so why envy the ungodly their

pleasures on this earth?

Envy of the Labor and resulting blessing ofanother: "And the Lord had respect unto Abel and tohis offering: But unto Cain and to his offering he had not respect. And Cain was very wroth and his countenance fell" (Gen. 4:4, 5). Cain was spinning hiswheels. The blessing which his brother had received was available to him also: "If thou doest well, shalt thou not be accepted?" (v. 7). But a rotten disposition kept him from correcting his error, anddrove him to commit the first murder.

Envy of the popularity of another: "And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him" (Acts 7:9). What on earth possessed these men that they would so hatetheir brother and would lay plans to kill him, thendecide to sell him like selling a beast, and break theirfather's heart? Were they possessed with a devil? Ina sense, yes. They were possessed with the devilcalled envy! The station that Joseph had occupied inthe heart of their father had provoked this spirit within them.

Effects of Envy

Envy will cause some to despise faithful preachers:"Some indeed preach Christ even of envy and strife. .supposing to add affliction to my bonds" (Phil.1:15, 16). This ugly spirit sometimes arises when a preacher thinks another preacher is getting too muchpraise, or holding too many meetings, or does too good a job in the pulpit.

It's easy to let a desire to do better lead to envy. Imight wish I had the education of Ed Harrell, orcould quote scripture like Leonard Tyler, or had thevoice of Roy Cogdill, or could flat shell down the cornlike Robert Jackson, or write like Robert Turner. (I'd really be something, wouldn't I?) But I'll not stop thanking God for such men, simply because theirtalents and abilities surpass mine.

This type of envy is based on pride. It's reported

that one preacher of another generation was asked

who the three greatest gospel preachers were, in his

judgment. He answered, "Two of them are C. R.

Nichol and Joe Warlick. Modesty forbids me to

name the third!"

Envy will bring strife and division to the

church: "For ye are yet carnal: for whereas there is

among you envying (zelos), and strife, and divisions,

are ye not carnal, and walk as men" (I Cor. 3:3). Many

congregational problems have nothing to do with

doctrine. Rather, the cancer of envy is eating away.

Perhaps one has been a bit too successful in public

life, or is hearkened to a bit too much in the

judgment of some. Before you know it, trouble

comes.

Envy will arouse hatred of good people: "And

Saul was very wroth, and the saying displeased him;

and he said, They have ascribed unto David ten

thousands, and to me they have ascribed but

thousands: and what can he have more but the

Kingdom? And Saul eyed David from that day and

forward" (I Sam. 18:8, 9).

A deed even more terrible is recorded in Matt.

27:18: "For (Pilate) knew that for envy they had delivered (Jesus)." Here was one whose earthlypilgrimage consisted in doing good. Yet they torturedHim to death, because of envy.

After that, envy continued to be an impetus for thepersecution of Christ's followers: "But when the Jews saw the multitudes, they were filled with envy. . ."(Acts 13:45).

Envy will bring physical sickness; "A sound heart is the life of the flesh: but envy the rottenness ofthe bones" (Prov. 14:30). Like other ills of the spirit, envy probably often triggers physicalsymptoms. One little fellow, upon hearing that hismother was suffering from colitis, replied, "Oh? Who's she been colliding with this time?"

Envy will cause one to lose his faith: "But as for me, my feet were almost gone; my steps had nighslipped. For I was envious at the foolish, when I sawthe prosperity of the wicked" (Psalm 73:2, 3).Fortunately, Asaph got a rein on his thoughts andwent into the sanctuary of God (v. 17). There he understood the destiny of the wicked, and the folly ofenvying them.

Causes of Envy

Envy seems to be provoked by a combination ofpride, ambition, and laziness. Pride can endure no rival or superior. Ambition may be worthy or unworthy. Its character is determined by the underlying motive: "Seekest thou great things for thyself. Seek them not," was God's message to Baruch (Jer. 45:5. Laziness causes one to try to achieve equality by pulling the other down, rather than bygoing up. It's easier to call the religious "hypocrites" than to discipline oneself. It's much easier to refer to the educated as "high-brow" than toadvance in learning. It's easier to make a nastyremark about an attractive person than to do the bestyou can with what you've got.

How To Overcome Envy

Grow Up: "Wherefore laying aside all. . .envies. .

as newborn babes, desire the sincere milk of the word, that ye may grow thereby" (I Pet. 2:1, 2). Envy is something that should be laid aside as onewould dispose of a soiled garment. It cannot longremain in the life of one who is making spiritual progress.

Increase in love: "Love envieth not" (I Co. 13:4 ASV). A mother and father do not become uncomfortable when their child is honored or makes good. Why? Because they love that child. As we increase in brotherly love, we will weep with thosethat weep, and rejoice with those that rejoice.

Trust in the Lord. This is the solution that David gives us in Psalm 37: "Trust in the Lord, and dogood. . . Delight thyself also in the Lord. . .Committhy way unto the Lord. . . Rest in the Lord, and waitpatiently for him. . ." (verses 3-7).

Pride, unworthy ambition, and laziness cannot survive in the lives of those who follow this divine prescription. There is no soil there in which the cancerous plague of envy can take root and grow.

May we increase in our understanding of this work of the flesh and refuse to give it space in our hearts.

Galatians 5:19-21 lists a number of deeds (sins) ofthe flesh. The list is a long, yet definitive, descriptionof what a Christian is not to do if he or she is to be pleasing to God. In the following verses (22-23) thefruits (works) of the Spirit are listed. Both in theletter to the Romans (Romans 7) and in the letter tothe Galatians Paul pictures man as having two faceswhich are constantly warring to obtain dominanceover him and that is the flesh against the spirit. ThusGod has not left us in doubt or worry or concernabout our direction in life or what we should be doingor not doing. It was specifically Paul's purpose to letthese Galatians know what was expected of them.

Those things which would obviously be pleasing toone who is seeking after fleshly desires are denied theChristian. Unfaithfulness, uncleanness, idolatry, strife, jealousies, etc. and the such like are condemned because of the destruction they reek,the harm they do and the trouble they cause. Todayin our modern world we cannot ignore God's plangiven two thousand years ago. It has not becomeoutmoded. We must constantly guard against the sinsof the flesh.

Because of this special edition, I was asked towrite on the subject of drunkenness. It is quitepossible that from the entire list which Paul gives,the sin which is most blatantly wrong is the sin ofdrunkenness. There should be no doubt even to the most casual Bible reader that God abhors the evils of alcohol, the ill effects of this drug (a point to befurther clarified later in the article) and the damageboth spiritually and physically it can do to mankind.The ultimate effect of alcohol is drunkenness. In Eph.5:18, Paul states emphatically "Do not get drunkwith wine, for this is dissipation." I wonder if thetime has been taken by some to determine the meaning of this word. Paul tells Titus in Titus 1:6 inlisting the qualifications of an elder not to have children accused of dissipation or rebellion. The termsimply means any wasteful use of time and energy.Being filled with alcohol and allowing ourselves thisimproper effect is dissipation. The scriptures are replete with passages admonishing the Christian notto become drunk. Notice Romans 13:13; "Let us behave properly as in the day, not with carousingand drunkenness." I Cor. 5:11 says we are not tohave association with a brother who is a drunkard. We cannot mistake God's displeasure with too muchdrink, it is too plain and too explicit.

However, human nature being as it is, we sometimes begin to question God's desires on a certain subject. Alcohol is such a case in point. Man's reasoning is this. . . God explicitly states weare not to drink too much wine (drunkenness) butwhat about just a little less than too much wine ormaybe just a little wine or alcohol. "God doesn't say anything about imbibing 'just a little' and in fact tells deacons not to be 'given to much wine' (I Tim. 3:8). Doesn't this allow at least a social drink or a nightcap or possibly one or two drinks periodically?" Iusually answer this question by stating what we arereally attempting to do is get as close to sin as wepossibly can, enjoying the pleasures of sin, but notbeing held accountable because we have violated nopassage or commandments of God. However, theremay be one passage these brethren have overlooked.In I Peter 4:3, the Apostle writes "For the time already past is sufficient for you to have carried outthe desires of the Gentiles, having pursued a courseof lasciviousness, lust, winebibbings, revellings, carousings and abominable idolatries" (A.S.V.) Apparently, I am told by scholars, the term carousing (Banqueting in K.J.V., rendered surfeitingin Lk. 21:34 as distinct from drunkenness) not onlycan mean drunkenness as is commonly translated butcan also carry the connotation of just tipping theglass or social drinking and does not necessarily haveto mean excessive drinking, since that thought wascovered in the preceding two statements (winebibbings and revellings). My dear brethren,suffice it to say the Bible covers any and all misusesor abuses of alcohol from "a little bit" to excessive use.

In describing the effects of alcohol one need notturn any farther than Proverbs 23:29-35. "Who hathwoe? Who hath sorrow?" Notice some of the other succinct remarks made by Solomon. . . "Who hath babbling; Who hath redness of eyes." In verse 32 hestates "at the last it biteth like a serpent and stingeth like an adder." I particularly like the sentiments in 35 where he writes "They have stricken me, They have beaten me, when shall I awake? I will seek it yet again." Here we have possiblythe best commentary anywhere I know in the scriptures or

otherwise on the results of alcoholic intake. The wise

man understood its effects. He also comprehended

how man would return again and again to the grape

even though misadventure usually accompanied its

use. Man forgets its bad effect and remembers only

what he considers its pleasures. Please read this

passage closely and begin to see the wisdom behind

Solomon's words.

In considering the spiritual reasoning why one should not drink alcohol, I thought we mightconsider briefly some of the more prominent medicalproblems of alcohol. Alcohol is a drug which has bothimmediate (acute) effects and more longer lasting (chronic) effects. Usually it is the immediate effectsthat the drinker is seeking. The first organ systemthat shows a rapid effect from alcohol is the brain.The brain is quite compartmentalized and there are certain areas that perform different functions. Thefrontal portion of our brain called the frontal lobe(that part of the brain which anatomically and neurologically separates man from other animals) controls our inhibitions among other things. It so happens that this is the portion of the brain quicklyaffected by alcohol. This is why we see a person becoming "happier", louder and more boisterous. Hebegins to do things he would not normally do. (Bythe way, this is not the point at which a person is asyet defined by all criteria as being drunk). This isalso why it is so very dangerous for the young and others who otherwise under normal conditions have proper sexual inhibitions, but may lose these inhibitions while drinking, thus engaging in sexual activities they would not normally do. Now we can begin to see why people like alcohol and its immediate effects. Other acute effects are visual disturbances, loss of balance, and loss of motor coordination. If questioned closely law enforcement officials will tell you anywhere from 50 to 90 percentof all automobile accidents are a direct or indirect result of someone being under the influence of alcohol. Not necessarily drunk either, but justdrinking and not in total control of all faculties or nottotally aware of circumstances.

The ill effects of alcohol also have their longerlasting results. The most common problem is that ofcirrhosis or loss of liver function. The liver is the organ in the body that detoxifies alcohol. If taken inabundance and for a long period of time, the liver canand will be destroyed by this drug. This type of individual is not a very pretty sight to see. Usuallyat this stage he also has chronic brain damage which is the direct result of the alcohol as well. The gastrointestinal tract is the next most common organthat is affected by alcohol. Disasters such as ulcers,stomach inflammation, and severe bleeding from theesophagus or stomach can occur as a result of alcoholic consumption. The heart can most definitelybecome adversely involved from its chronic use. Secondarily, the pancreas, muscles, skin, and a number of other organs are also involved destructively.

I think we can begin to see that we are not discussing a harmless drug. Yes, alcohol under propercircumstances and used appropriately can have its benefits. However, this is not the purpose of thisarticle, but it has been an attempt to show how andwhy God does not want us to be users and abusers ofalcohol. Under almost any circumstance there is notgoing to be any reason why the Christian should beinvolved with the use of wine, whiskey, beer, et. al.Its influence is wrong, its effects are destructive andthe results of its use are going to cause significantlymore harm than any momentary pleasure it mightbring. Besides brethren, we can argue its use to thebitter end, but God demands temperance, sobermindedness, and self-control from a Christian and none of these things can accrue from the use of alcohol.

The word which identifies the title of this article appears in the New Testament three times:

"Let us walk becomingly, as in the day; notin revelling and drunkenness, not in chambering and wantonness, not in strifeand jealousy" (Rom. 13:13, A. S.V. — Emphasis MEP).

"Now the works of the flesh are manifest, which are these; Adultery, fornication, un-cleanness, lasciviousness, Idolatry, witch craft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have alsotold you in time past, that they which dosuch things shall not inherit the kingdom ofGod" (Gal. 5:19-21 — Emphasis MEP). For the time past of our life may suffice us tohave wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries" (1 Pet. 4:3 — Emphasis MEP).

The urgent need for the study of this subject isevident from the fact that those guilty "shall not inherit the kingdom of God." Can you define "revellings"? Can you make proper application tosuch in the world of today? The design of this articleis not only to give a clear understanding of what thissin is, but also to help all to identify such in ourmodern world. Scholars define "revellings" as follows: "To be festive in a riotous or noisy manner" (Webster's Collegiate Dictionary). The word "riot" means, "Wild and loose festivity; revelry" (Ibid).

The Greek word for revelry is "komos," which isdefined by THAYER as follows: ". . .a nocturnal

and riotous procession of half-drunken and frolicsome

fellows who after supper parade through the streets

with torches and music in honor of Bacchus or some

other deity, and sing and play before the houses of

their male and female friends; hence used generally,

of feast and drinking parties that are protracted till

late at night and indulge in revelry; plur. (revellings):

Rom. 13:13; Gal. 5:21; 1 Pet. 4:3".

Adam Clarke says of this word in his comments on

Gal. 5:21, "Lascivious feasting, with obscene songs,

music, etc."

William Barclay says, "A komos was a band offriends who accompanied a victor of the games afterhis victory. They danced and laughed and sang hispraises. It also describes the bands of the devotees ofBacchus the god of wine. It describes what in regency England would have been called a rout. It means unrestrained and uncontrolled revelry,enjoyment that has degenerated into licence" (THE LETTERS TO THE GALATIANS AND EPHESIANS).

Revellings, therefore, involves boisterous merrymaking with others wherein divine limitationsare ignored and free, unrestrained and uncontrolledcarnal appetites are expressed in song, dance, feasting, drinking parties, and "such like."

The modern dance hall with its loud music,

jukebox, live, or otherwise, obscene songs, drinking,

and other forms of carnal pleasure is indeed a place

of revelry. _

The modern Disco Dance, with its noisy, sensualmusic, obscene songs, indecent bodily movements,which demands abandonment to the pleasures of the senses, is indeed revelry. While not all forms ofdancing come under the heading of revelry, some do. The word "lasciviousness" (Gal. 5:21) is more inclusive in its meaning and should be consideredcarefully when studying the subject of dancing.

Just as surely as the celebration of victory (ofwhatever nature) by riotous festivity was revelry inNew Testament times, so it is now. It is easy tounderstand the desire to celebrate after our team has won the victory in a ball game. Among the rewardsof championship are the feelings of joy, satisfaction,and even exhilaration. There are proper and improper(right and sinful) ways to express these feelings. TheChristian must exercise discretion. He should not get"caught up" in some "wild and loose festivity." Heshould refrain from participation in any "nocturnal and riotous . . .drinking party." He should not usethe victory as a "license" to participate in any formof unrestrained, uncontrolled, degenerated enjoyment.All such come under the heading of revellings.

Unfortunately, so much of this modern world's entertainment involves and centers around loud sensual music, suggestive, provocative, and even obscene songs, drinking, and the fulfillment of carnaldesires, that far more comes under the heading ofthis article than many realize.

Before listing the works of the flesh, Paul says,"This I say then, Walk in the Spirit, and ye shall notfulfill the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh:and these are contrary the one to the other: so that ye cannot do the things that ye world" (Gal.5:16,17). When Paul said, "ye cannot do the thingsthat ye would," he meant one cannot do as the once popular song suggested, namely, "that which comesnaturally." If so, one would be led and directed byhis natural or fleshly desires. God never intendedthat our bodies with their carnal appetites be our masters, but rather our servants. The following verses make that plain:

"Let not sin therefore reign in your mortalbody, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: butyield yourselves unto God, as those that arealive from the dead, and your members as instruments of righteousness unto God" (Rom. 6:12,13).

"Therefore, brethren, we are debtors, not to theflesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit domortify the deeds of the body, ye shall live. For asmany as are led by the Spirit of God, they are thesons of God" (Rom. 8:12-14).

The works of the flesh named by Paul in Galatians

5:19-21 are evil deeds that have their origin in lustful

desires. Each of these works is indicated by a word

that describes a particular type of action that violates

the will of God. But the apostle ends the list with a

general phrase, "and such like," which does not

describe any particular work of the flesh, although it

does carry significant implication in regard to these

works as a whole.

The word translated "like" means, in the original

text, "like, similar . . .i.e., resembling . . .in nature."

(Thayer's Greek-English Lexicon.) Therefore, "and

such like" obviously embraces all works of the flesh

that are similar in nature to those listed but that are

not mentioned in Galatians five. Paul made no effort

here to give a complete catalog of fleshly works, and

he added the general phrase so his readers would

understand this. The phrase also shows that the rest

of these works come under the same condemnation as

the ones named. Those who do "such things," both

the things mentioned and all other things resembling

these, "shall not inherit the kingdom of God."

All the evil deeds that are comprehended in "the works of the flesh" are similar in their essential character. They are sins that arise from the lusts ofthe flesh and that are committed in response to thewill of the flesh apart from and in opposition to theSpirit of God. (Cf. Rom. 8:5-12; Eph. 2:1-3; Gal.5:16.) But what are the works of the flesh included inthe phrase, "and such like," and how are they identified as such?

Sin is defined by John as the act or practice ofbreaking God's law; it is, in a word, "lawlessness"(1 'John 3:4). But where there is no law there is noviolation (Rom. 4:15). And it is through law that theknowledge of sin comes (Rom. 3:20). These principles, being true of the law of Christ, make itevident that all works of the flesh must be made known in the New Testament. There is no way, apartfrom the Scriptures, that the child of God can knowwhat the works of the flesh are, or how they may beavoided or overcome.

Therefore, the idea that Paul meant "and such like" to serve as a sort of verbal blank space to befilled in with anything Christians might later decideto include among the works of the flesh is not so. Yetthere are some who hold this to be the apostle's intention. E.M. Zerr expresses this view in his commentary on Galatians. He says: "The phrase is very significant in that Paul knew that as time _passed, men would be originating new forms of sin, and he thus includes all such in the condemnation,

even though a person might deny guilt of the ones

specified. Any conduct, therefore, that resembles or

may be compared to any of the evils named would be

wrong for Christians." (Bible Commentary,) Vol.

VI, pp. 88-89.)

If Paul knew men would afterward "be originating

new forms of sin," he knew more than he told. It is

true, of course, that new names are sometimes given

to old sins ("gay" for homosexual) and that old sins

are often disguised in new garments (men continually

strive to make evil appear good and good evil); but

every form of sin that can be originated — that is,

brought into being or created as something original

(Webster's New World Dictionary) — has been

originated already and is at least as old as the New

Testament. Furthermore, every form of present-day

sin is identified, described, and condemned in the

New Testament. New ways of dancing come into

existence from time to time, but the form of sin in

the act is lasciviousness, and this is not new. The

liquor industry frequently creates new concoctions to

lure people to drink more, but drunkenness has been

around at least since the days of Noah. Clothing

styles change almost as often as the weather, but no

new form of nudity can outstrip Bathsheba's bathing

suit.

Zerr acknowledges the problem his interpretationposes in application. "The question arises," he notes,"who is to decide in any given case, whether it comesunder this classification?" He then offers a solution: "Hebrews 5:14 shows that such ability should comefrom use or practice in the Christian life. But if adisciple refuses to use his ability thus acquired, 1Corinthians 11:31,32 shows that some other personmust exercise judgment in the case. Hebrews 13:17says the rulers (elders) watch for the souls of theflock, hence the sheep are commanded to obey them.Elders must be the final judge on the unspecifiedthings, as to whether they are considered 'such like' or compared to the works of the flesh enumerated inthe passage." (Ibid., p. 89.)

Hebrews 5:14 teaches that mature Christians are capable of discerning good and evil because they havetrained themselves to that end by the word of righteousness, but this power of discernment does notinclude the ability to discover "new forms of sin" in human behavior. Nor does Hebrews 13:17 confer such power upon the elders. No requirement for the office qualifies elders to be "the final judge on the unspecified things," as to whether they belong to"such like." If elders should decide that it is a work of the flesh for a woman to powder her nose, that wouldn't make it so.

In truth, "the unspecified things" embraced in the phrase, "and such like," are only unspecified inGalatians 5:19-21. They are not unspecified, or atleast signified, in other passages in the New Testament. First Corinthians 6:9-10 broadens the list to include the works of the "effeminate," "homosexuals," "thieves," "revilers," and "swindlers." Other works of the flesh may be addedfrom such passages as Ephesians 5:3-4 and Colossians3:5-9. A discerning Bible student could compile a

complete catalog of such works, one that containsevery form of sin it is possible to commit; but theScriptures would be his only source of authority as tothe things that go in it.

McGarvey and Pendleton, in discussing the worksof the flesh in Galatians 5:19-21, summarize thewhole affair succinctly: "Verily all professing Christians would do well to take what the Bible designates as sins, and not trust too much their own foolish sentiment and judgment in such matters."(The Standard Bible Commentary, Vol. Ill, p. 283.)

To be kept out of Heaven is the greatest tragedy of

human existence. When we consider Heaven and

being kept out, we need to think of two important

factors: (1) the glorious blessings of Heaven, and (2)

the possibility of obtaining this bliss. I. First, The

Bliss Of Heaven.

It is difficult for uninspired man to speak ofHeaven without singing. The thoughts of Heaven seem to come more natural to us when they areexpressed in words of praise:

"Sing to me of Heaven, sing that song of

peace, from the toils that bind me it will

bring release; burdens will be lifted that are

pressing so, SHOWERS of Great Blessings

o'er my heart will flow."

Paradise, Heaven, is the most glorious garden ofprovision and beauty man's mind can capture. Everyproblem will be erased, every pain soothed, every teardried, and every burden lifted. Picture the eternal God and the Lamb in total righteousness, and if thatwere not enough, then picture us being made likethem. YES, words cannot describe its glory. Therefore, consider the picture of it in Revelation7:15-17.

They wore white robes. They wore golden crowns. They surrounded the throne, and they sang Hispraises eternally. Rev. 7:16,17, "they are before thethrone of God; and they serve Him day and night inHis temple and He who sits on the throne shall spread His tabernacle over them. They shall hungerno more, neither thirst any more, nor suffer fromheat, for the Lamb in the center of the throne shall be their shepherd, and shall guide them to springs of the water of life, and God shall wipe every tear fromtheir eyes."

This beautiful picture begins with the Lord "spreading his tabernacle over them." This evidently refers to the feast of the tabernacle where provisionswere made to spread a feast before friends, visitors and the poor, homeless and strangers. Here, as wedraw from this Old Testament usage, God speaks ofthe ultimate feast before the poor homeless sinnerswho have given their lives for Him, and now His tabernacle, or BOOTH, will be their eternal resting place. Strangers and pilgrims they have been, butnow an eternal resting place is theirs. The feast saysthey shall hunger no more. Remember in Chapter 6,the black horse of the third seal was hunger in themidst of plenty. Now the Father that had seen Hischildren starve to death would see His family now seated at an eternal feast.

The blazing sun of persecution and the heat ofdeath would no longer blister the tormented saint.The burning heat of the middle East, along with thedriving sand-laden winds were always a threat to life.But now the heat, the sun, the blaze of tormentwould be taken away. How could this be? Becausethe Lamb is their shepherd. He will lead them to green pastures, to still waters, to rest, peace and security. This Lamb will be the Davidic shepherd ofEzekiel 37:24 to wipe every tear from their eyes. Tosummarize this glorious picture in Revelation 7:9-17we note the condition of the Great Multitude before the throne. Notice their perfect condition as it is described by John:

A. "WASHED IN BLOOD" Perfect in Purity andHoliness.

B. "BEFORE THE THRONE" Perfect communion with Deity.

C. "SERVING" Perfect occupation.

D."SPREAD HIS TABERNACLE OVER THEM" THEM" Perfect protection.

E. HUNGER AND THIRST NO MORE" Perfect Provision.

F. "NO TEARS" Perfect Joy.

These are the Blessings Of Heaven. Yet, we allknow and appreciate the greatness of Heaven. However, the next point is the key factor at issue. II. Secondly, The Possibility Of Heaven.

How many of us feel like we are not going to Heaven? One lady, an elder's wife, some time agoblurted out in Bible Class: "Well, I'll never make it!I don't know why I keep on trying." A hush fell overthe auditorium, it was deathly still, and every heartbeat sounded like a bass drum. The poor sisterturned pale and seemed to wish that she could become invisible. Even though everyone sat in shock,many confessed they really felt the same way. Is itpossible that many others in the church really feelthat way as well?

Our Lord has not given us an impossible task! While we need to be on guard against Satan and thedangers of Hell, there is the possibility of victory.Satan as our enemy is not so great, not so formidablethat we are simply as jousting windmills with nohope of triumph. The possibility of Heaven with allits glories is real. The opportunity to go there is notas a carrot dangled in front of a plowing mule whichis too dense to know that no matter how far he walks he will never sink his teeth into the dangling carrot.Notice John's tribute to Heaven in the Revelation letter. Nowhere has a clearer picture been drawn ofthe glories of eternal bliss than in John's vision.

Page 24

YES, tribulation was coming; tribulation so great

that when the warning went out it was approaching,

men called for the rock to fall on them, and they hid

themselves in caves seeking to avoid the wrath of the

Lamb. YET, even in the overflow of this judgment of

tribulation, "blessed are those who are faithful unto

death." John's vision, while dark and foreboding,

carries with it the glorious possibility of Heaven in

Rev. 12:10-11: "And they overcame him because of

the blood of the Lamb and because of the word of

their testimony, and they loved not their life even

unto death "

There we find the key word "OVERCAME." We

think of Satan as invincible, but Satan is a loser! He

has been dethroned and defeated right here in the

12th Chapter of Revelation. His powers were so great

that his tail swept away one third of the stars, But he

was defeated by Michael and His Angels. As we

consider the defeat of Satan, it is good news to me

that the carpenter from Nazareth overcame Satan in

their struggle because the Devil was not strong

enough. Yet, that is not the real good news for us

today. The greatest good news is found in one small

pronoun, "THEY OVERCAME HIM", — "They,"

the brethren of Verse 10, "For the accuser of our

Brethren has been thrown down, who accuses them

before God . . . and they overcame him." The

greatest news of all eternity is that the SAINTS

overcame Satan! Oh, it is good news that the Son

of God overcame him, but I'm not divine. Oh, it is

good news that Michael overcame him, but I'm no

angel. What is really the good news is that the

brethren, saints like you and me, overcame that

dragon, the Beast, the liar of all liars; that we can

overcome and the portals of Heaven swing open to

sinners who were washed in the blood.

How did they overcome? First, by the Blood of theLamb. They didn't overcome because of their great intellect. If so, Heaven would be lost for most of us. They didn't overcome because of great numbers. Ifso, the hand full of saints would be doomed. They overcame because of the Blood of the Lamb. Secondly, they overcame because they loved not theirlives even unto death! Simply because they were committed to one objective only in life.

Brethren, Heaven is possible for sinners. Heaven is possible because of His Blood and our commitment.Now, what HELL really is, is closing our hearts tosomething which is so possible to obtain but is wasted and frittered away because of neglect. Now,the agony of Hell would be terrible if we were condemned to go there and knew we never had a chance for anything better. But consider the agony of Hell when we realize the Glorious Blisswhich we let slip through our fingers.

Kept out of Heaven? Friend, "if we are kept out ofHeaven, it will be because we wanted it that way. Itwill not be because we were forced out of Heaven or because we had the door closed in our faces, butrather because it was our decision to choose Hell rather than Heaven.

Jesus was totally different. The attitudes,

planning, methods, teachings, and behaviour of Jesus

distinguish Him from men. Jesus lived in the flesh but

He was divine. He was the Son of God in the flesh

(John 1:14). The works that He performed while on earth

show clearly that He was different from men. In this

article we want to notice a few things about Jesus

that prove Him to be in a class by Himself.

Jesus was sent by God to this earth for a definite

purpose. He had an end to accomplish. John records the

words of Jesus which explain why He came to this

sin-filled earth: "For God sent not the Son into the

world to judge the world; but that the world should be

saved through him" (John 3:17). Again in John 10:10

Jesus states, "I came that they may have life, and may

have it abundantly." In John 12:44-46 the record says:

"And Jesus cried and said, He that believeth on me,

believeth not on me, but on him that sent me. I am

come a light into the world, that whosoever believeth on

me may not abide in the darkness." Jesus, as we see

from the above passages and many more, came to save

sinners from eternal torment.

His Attitude Toward Sin

The attitude that Jesus had toward sin distinguishes Him from men. Jesus clearly recognizedthat SIN is the root of the troubles of mankind. The stain of sin was to be removed from the lives of believers. His mission was one of saving men from evil: "For theSon of man came to seek and to save that which was lost" (Luke 19:10). Jesus emphasizes the fact that mankind must be freed from the horrible bondage to sin(John 8:31-36). He stated that everyone who committed sin was the bondservant or slave to sin. Here Jesus was different. Many modern philosophies deny thereality of sin.

His Methods

The methods that Jesus used to free men from sin were entirely different than what men themselves would have done. The Son of God did not seek simplyto change circumstances or environment, but the menthemselves. He did not concentrate on changing merely the environmental or social conditions, but rather the character, heart, and lives of men and women.

Man needs salvation, not simply a change of climate or social status. Jesus was not an ordinary"social reformer," and He picketed for no economic orpolitical revolutions, but His teachings can and haverevolutionized the hearts and lives and subsequentlythe environment of many men. Jesus joined no political party nor established any social clubs to accomplish His mission. He did say He was going to

build "His church" (Matt. 16:18).

Jesus' concern is for character and not

circumstances alone. Our Saviour worked to change

the hearts of individuals. He knew the heart was the

seat or beginning of all actions, and that if the heart

was changed to righteousness — then naturally

circumstances and conditions would change to the

better. The heart must be cleansed and kept pure.

Good social conditions will follow as a natural result

of a Christ-like character being instilled in the hearts

of men and women.

The mission of the body is the same as the mission

of the head. The church is the body, and Christ is the

head (Eph. 1:22, 23). Therefore, the body of Christ,

the church, is not an organization having no higher

aim than mere social reform. The church is not a

political organization. It is the purpose of Christians,

members of God's community of saved ones, to teach

the glad tidings of the risen Saviour trying to save

souls of those who are lost. The most precious and

priceless thing in the whole world is the soul of man

(Mark 8:36).

No Coercion

To attain His mission Jesus used different plansthan what mere humans would have used. Jesus completely excludes using physical force in bringingmen out of sin and to God. He did not use a spear,sword, or a mighty army to accomplish spiritualends. We cannot "machine-gun" Christianity into aperson, nor bayonet or bomb the gospel into hisheart. Jesus rebuked His disciples for suggestingforce on one occasion (Luke 9:51-56). It was LOVEthat Christ sought and love will die or become hypocritical under force. Physical compulsion had noplace in the ministry of our Lord. May it find none in ours.

Attraction of Money

Neither did Jesus use money in order to attractfollowers. He made no bribes and bought no favors.Jesus denounces anyone who will use such methods.He taught that when wealth was used for selfish purposes, its owner was a "fool" (Luke 12:13-22).Actually, Jesus had very little material goods to callHis own (Matt. 8:20) He was not rich in this world'sgoods. How different from present day political,business, and religious leaders.

No Political Tactics

Neither did Jesus use "diplomacy" or politicaltactics and maneuvers so common to ambitious men. His conquering power was truth. He did not try to"play politics" with Herod, Pontius Pilate, or the Pharisees. He made no "deals." The Son of God knew that truth motivated by a sincere love was theconquering power, and we should learn the samelesson. Jesus never appealed to the selfish or greedyside of men to accomplish His mission. Quite the contrary; He told His disciples that they would sufferpersecutions just as He suffered: "If the world hatethyou, ye know that it hath hated me before it hatedyou. If ye were of the world, the world would love itsown: But because ye are not of the world, but I choseyou out of the world, therefore the world hatethyou." Then Jesus, instead of promising His followers a "bed of roses and cushions of ease" said: "Remember the word that I said unto you, A servantis not greater than his Lord. If they persecuted me,they will also persecute you; if they kept my word,they will keep yours also" (John 15:18-20). No, Jesusdid not hide the coming perils and afflictions fromHis disciples. He never tried to "cover-up" or deceive. His followers concerning anything, as atyrant or dictator would.

Truly, He Was Different

Surely Jesus did not act and think as do the majority of men. He looked for no political power orhigh place in the affairs of men (John 6:15), and Heoffered no prestige or popularity or material wealth orsensual pleasure to His follows. He was different, andHis disciples must be different from the crooked andperverse generation in which they live.

Jesus taught that the kingdom He would establish would never perish, but He took the way of perishing to establish it. Many times He told His disciples Hewould die, but He never made provisions for a successor (as men do) because He knew He would riseagain (Mark 9:31).

Consider how wonderful a life the blessed Son of God lived among wicked men. Truly, He was different from the rest of humanity. He is our Redeemer, the Lamb of God who takes away the sinof the world. Has he taken away yours?

The CCR Version

J. David Powlas Route 2, Box 746 Orangeburg, S. C.29115

What is your favorite version of the Bible? Is it the KJV? Is it the RSV? Is it the NASV? Maybe, it is one of the other versions, translations, andparaphrases that are so abundant today.

Have you heard about the newest version of theBible? This version is called the "Church-of-Christ Revised Version" (CCRV). The CCRV was written especially for the members of the Church of Christ.

I want to study with you some of the importantchanges, omissions, and additions that have beenmade in this version. After completing this examination, you will understand why the CCRV hasreceived the approval of so many brethren.

Important Changes

(1) Matthew 28:19, 20 — "Go ye therefore, ye full-time preachers, and teach all nations, baptizing them in the name of the Father, and of the Son, and of theHoly Ghost: teaching them to observe all thingswhatsoever I have commanded you: and, lo, I amwith you alway, even unto the end of the world."

This passage has been changed to reflect the current thoughts of many brethren. It has become "accepted" by most brethren that only the full-timepreachers have a responsibility to teach the gospel toothers. After all, isn't that what they get paid for?

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(2) John 4:24 — "God is a spirit: and they that worship him may worship him at their own convenience."

This change also reflects current attitudes. Some

brethren see no "need' to assemble with the rest of

the congregation for worship. Others attend faithfully,

and even worship "in truth" (right forms), but don't

worship God "in spirit" (right attitude).

(3) Matthew 7:21 — "Not everyone that saith unto us, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of the brethren that run the church."

In some churches, Jesus is no longer the Head ofthe church because certain Christians have tried to take His place. Since these brethren have "taken over", they have substituted and bound their own rules on the congregations. Thus, this situation prompted the more "accurate" translation of this passage in the CCRV.

Important Omissions

(1) 2 Timothy 2:15 — This verse does not appear inthe CCRV. Since it is much easier to depend onsomeone else for our knowledge of the Bible, there isno longer any reason for the "average" member of the church to study it. Besides, it requires too muchtime, effort, patience, and prayer to really study theScriptures for ourselves. I doubt that very manybrethren will "mourn" the omission of this passage. (2) James 1:12 — This verse has been left out ofthe CCRV. Enduring temptation is no longer "important" to some Christians. It is too difficult to live faithfully! It is much easier to "give in" to temptation than to try to overcome it. (3) Philippians 4:4 — This verse was omitted in theCCRV. Rejoicing in the Lord involves putting ourfaith into practice. Some Christians spend so much time worrying about material things because they don't want to put complete trust in the Lord.

Important Additions

(1) Opinions 3:12 — "Thus saith the brethren,preach the gospel, o ye preachers; rebuke the brethren of other congregations that sin, but rebuke not the brethren of the church for which thou preachest; yea, lest their anger wax hot against thee."

It is always "popular" to preach about the sins ofthe denominations and the sins of the brethren in other congregations. It is always "unpopular" to preach about the sins of the church where the preacher is preaching.

(2) Opinions 4:7, 8 — "Thus saith the brethren, all of the Christians within 100 miles of us shalt come to our gospel meetings, lest we be discouraged bysmall numbers in attendance. The brethren here shalt not go to any other gospel meetings if it isnot in accordance with convenience." The brethren from all of the surrounding churchesmust come to our meetings to "make up" for the alien sinners who are not present. Our attendance attheir meetings is not really "necessary" since we get more Bible teaching than we "need" on Sunday, anyway. (3) Opinions 9:14 — "Thus saith the brethren, hear ye our commandment, o ye preachers: thou shalt preach up to 30 minutes, but not a minute longer shalt thou preach; lest thy brethren be late for lunch."

The brethren have "proven" that too much Bible preaching will do severe damage to their sinful lives.Many Christians are thoroughly "convinced" that physical food is much more important than spiritualfood.

Conclusion

I hope that I haven't really deceived anyone. Yousee there is no printed version of the Bible called theCCRV. But, this version of the Scriptures does existin our own imaginations. In fact, some Christianshave been using it for a long time!

The changes, omissions, and additions that were examined are some of the changes and alterationsthat we have made in our own minds. We have revised the Scriptures to match our attitudes and lives, instead of revising our attitudes and lives tomatch the Scriptures!

We can revise, change, omit, add to, and otherwisepervert and twist the Scriptures, but that won't really change the facts. We will still be judged byGod's Word (John 12:48), not by our own sinful attitudes! Brethren, stop using the CCRV before it istoo late!

IN THE NEWS THIS MONTH BAPTISMS 332 RESTORATIONS 106 (Taken from bulletins and papers received by the editor)