WHAT IS HADES?

The word "hades" means "unseen" and refers to the abode of the dead. It means "the realm of disembodied spirits," or the "unseen world." There is no inherent idea of punishment in this term itself, even though thewicked are tormented in hades (Luke 16:22-24). It describes the realm where all the spirits abide between death and the resurrection. The word is translated in the King James Version by the word "hell" (Luke 16:23; Acts2:27), which may not be clear in our present day use ofthe word. As we use the word it usually connotes theeternal abode of the wicked after the judgment.

To properly understand the term "hades," it must beobserved that there are three entirely different states ofthe human spirit distinct from each other:

The first is union with a physical body. This state islife on earth which terminates in physical death.

The second state is that in which the human spirit isseparated from its physical body. This begins at death and ends with the resurrection of the body. Hades isemptied of all its inhabitants at the resurrection (Revelation 20:13).

The third state commences with the reunion of the spirit and the resurrected spiritual body, and continuesfor ever (1 Corinthians 15:44). Hades will be destroyedwhen the third state begins (Revelation 20:14). Christnow has power over death and hades and will abolish them at his second coming (Revelation 1:18).

The Spirit Of Christ Went To Hades

When Jesus died he went to hell (hades) (Acts 2:27, 31). Are we to suppose that Jesus was tormented in hades? Certainly not! He told the thief, with whom hewas crucified, that he was going to "paradise," which isa transliterated word meaning "a garden," or "a place ofpleasure or comfort" (Luke 23:43).

When Christ went to hades (Acts 2:27), he also went into the hands of God, who is in heaven. Just after tellingthe thief that he would be with him in paradise that day,he said to his Father, "Father, into thy hands I commendmy spirit," and he died (Luke 23:46). His spirit went toparadise in hades (Luke 23:43), but he did not go toheaven that day (John 20:14).Jesus said,"... upon this rock I will build my church,and the gates of hell shall not prevail against it" (Matthew 16:18). This is hades, the unseen realm. Peterquotes the prophecy of David concerning the resurrection of Christ that his soul was not left in hell (hades), nor was his body left in the grave (Acts 2:27 KJV).

"Gehenna"

The Greek word "gehenna" is translated "hell" in the KJV and refers to the place of eternal punishment. It isdescribed as the "lake that burns with fire and brimstone" and "the second death" (Matthew 10:28; 25:41; Mark 9:43,48; Revelation 20:10, 14, 15). This wordalways refers to eternal punishment. It is not the place where Jesus went at his death (Acts 2:27). The KJV usesthe English "hell" to translate both "gehenna" and"hades." The ASV makes a difference in translating thetwo words, as "hell" and "hades."

"Tartarus"

The Greek word "tartarus" is also translated "hell" in the KJV. It means a place of punishment (II Peter 2:4), and refers to that part of hades where the wicked are held in the intermediate state.

Two Places in Hades

Jesus revealed some facts about the unseen abode of the spirits of the dead in Luke 16:19-31. To call this aparable does not destroy the truth Jesus taught. It teaches that the spirit survives the body and is consciousin hades. He describes two men who died. One was named Lazarus and the other was simply called a richman. Jesus said Lazarus died and was carried by angelsinto Abraham's bosom. Nothing is said about his body, but it is certain that somewhere it was buried and began to return to the dust from which it came. His spirit wentto hades. The rich man also died. His body is said to havebeen buried; it went to the grave. His spirit also went tohades, and he found himself in torments. Both of these men were in hades, but they were in different states,described by different terms; there was a "great gulffixed" so that one could not go from one place to the other.The place in hades where Lazarus was is called "Abraham's bosom," a place of comfort. The place inhades where the rich man was is called "tartarus," a place of torments (2Peter 2:4). The rich man was not inthe place of eternal punishment because the word usedto describe that place is "gehenna," the final abode of the unrighteous and workers of iniquity.

The righteous who die in the Lord are at rest (Revelation 14:13), and the wicked who die enter torments toawait the resurrection from the dead and the judgment(Luke 16:19-31). When Christ comes again all the dead will be raised, some to the resurrection of damnation andsome to the resurrection of life (John 5:28,29). After thejudgment, which immediately follows the resurrectionat the last day, the wicked will be cast into "gehenna,"which is the final punishment. This punishment is outerdarkness, where there is weeping and gnashing of teeth(Matthew 25:30), the everlasting destruction from thepresence of the Lord (2 Thessalonians 1:9), hell firewhich is never quenched (Mark 9:44, 45), and the place of torment with fire and brimstone (Revelation 14:10,11).

Guy N. Woods said in his booklet, "Where Are The Dead?" (pages 14,15), that an ingenious theory was developed by brother F. G. Allen in "Old Paths Guide," and later in his sermon on "The State Of The Dead," in the"0Id Paths Pulpit" in which he advanced the idea that at the cross Christ abolished the compartment in hadesdesignated "Abraham's bosom," and moved it to heaven.From that time all the faithful pass immediately intoheaven at death. Others have argued that the intermediate state was abolished and the righteous go directlyto heaven and the wicked go to the final and eternal"gehenna." But this theory is proved wrong by Peter's statement on the day of Pentecost, just ten days after theascension of Christ to heaven. In showing the fulfillmentof David's prophecy of the resurrection of Christ, he said: "For David is not ascended into the heavens" (Acts 2:34).Neither the body nor spirit of David had ascended into the heavens at the time Peter spoke by the Holy Spirit,and that was AFTER the cross and the ascension of Christ into heaven.

This theory reduces the judgment to a needless event.If all now go to their eternal abode at death, why wouldthey have to be brought out of heaven and gehenna in theresurrection to be judged and then returned back to theplace from which they were taken? The day of judgmentis a day when the dead must give an account of theirlives, and it is a day when the Lord sentences all to theireternal destiny in their resurrected bodies (Matthew 25:31-46).

NOT SLOTHFUL IN BUSINESS

Romans 12 begins the practical section of the greatepistle on justification by faith. Here the outworkings ofa justified life are clearly set forth. In our bodies we offera living sacrifice both actual and spiritual. We are notnow to be conformed to the mold of this world, but,rather, transformed by the renewing of the mind which longs to please God in all things. The religion of Christchanges us from the inside.

But this inner renewing of the mind manifests itselfby outward function as we each make use of the differing gifts for service. All of us do not have the same office inthe kingdom. We cannot all do the same things and that is a blessing. The "gifts" differing one from another inthis passage cover both miraculous and non-miraculousfunctions. Some have to do with public activity whileothers concern personal character reflected in relationsbetween Christians (such as "in honor preferring oneanother"). All of these elements of service are to berendered with "diligence" (vv. 8,11).

"Not slothful in business" (KJV) is rendered "not lagging in diligence" (NKJV) in verse 11. "Slothful" suggests indolence, laziness or a lack of care. Solomonwrote "I went by the field of the slothful, and by the vineyard of the man of void of understanding; and, lo, itwas all grown over with thorns, and nettles had coveredthe face thereof, and the stone wall thereof was brokendown. Then I saw, and considered it well: I looked uponit, and received instruction. Yet a little sleep, a littleslumber, a little folding of the hands to sleep: So shall thy poverty come as one that travelleth; and thy want as an armed man" (Prov. 24:30-34). What an apt description ofthe slothful farmer.

The Hebrew writer contrasts diligence with slothfulness. "And we desire that every one of you do shew thesame diligence to the full assurance of hope unto the end:that ye be not slothful, but followers of them who through faith and patience inherit the promises" (Heb.6:11-12).

The opposite of slothfulness, or lack of diligence, is"fervent in spirit." The word "fervent" suggests intensity of feeling, passion, that which boils with heat. It is to our"spirit" that God directed his revelation. It is in this"spirit" that we hold communion with God. The renewed mind takes delight in the things of God. His spirit isstirred and his service is rendered with great feeling. Hisservice is to the Lord. It must not be apathetically performed; but with zeal. The key to acceptable serviceis a proper respect for the Almighty. This is true whetherwe are speaking of public devotion expressed in corporate worship, or in the everyday use of our abilities inthe varied relations of life. We are the Lord's. What we do is seen by him. This principle has many applications.Consider the following three areas.

Daily Work

"Whatsoever thy hand findeth to do, do it with thy might" (Eccle. 9:10). The servant in New Testamenttimes was to perform "not with eye-service, as menpleasers; but as the servants of Christ, doing the will of Godfrom the heart; with good will doing service, as to theLord, and not to men" (Eph. 6:5-7). Laziness in the workplace is a scourge to society. Do it right, the first time.Whether you work in a factory and manufacture a product, or in an office where you program computers orclear important papers through proper channels, pleasedo it right. Practice the golden rule. Don't be "lagging in diligence."

Family LifeHusbands are to "love their wives" "as Christ also loved the church" and wives are to see that they "reverence their husbands" (Eph. 5:22-33). A man is to "providefor his own" (1 Tim. 5:8) and a woman is to "guide thehouse" (1 Tim. 5:14). Laziness on either part placesundue strain upon a family. The renewed mind attunedto divine wisdom has a passion for rendering the bestservice possible, first of all, because that is well pleasing to God. But that impacts upon human relationships.When God is pleased, all of life is better for us. The husband who shows no fervency of spirit in dealing withhis wife, or the unconcerned wife toward her husband are both endangering the happiness and stability oftheir marriage. God is not served, nor our own bestinterests, when such slothfulness appears.

In the Congregation

I have been to places for meetings where the grass wasknee deep around the meetinghouse, paint was peelingoff the doors, window frames and the overhang. Thetract rack was either bare or cluttered with items yellowwith age. The building needed cleaning. No advertisement of the meeting had been done. People would comeat the last five minutes and people waited in the parkinglot for someone with a key to open the door. I have seenthe service started late while the song leader (who didnot know he was to lead until he arrived) sat on the frontrow and thumbed through the book to select his songs. Ihave seen ill-prepared announcements, scriptures readindistinctly (or incorrectly), and heard sermons which were poorly prepared or else presented with no apparentzeal. I have seen song leaders which never thought ofchecking to see if there were songs which might enhancethe subject matter. I have announced at places all week that I would speak on "Heaven" the last night of a meeting and had no songs at all sung on that subjectunless I made it a point to specifically request certain songs. I have seen the Lord's Supper administered sohaphazardly that it required supreme effort to concentrate on the meaning of this observance.

At times I have tried to point out a few things to help.

Sometimes it has been received with appreciation and other times with resentment. That may well be my ownfault because of the manner in which it was done. I have been lectured on the evils of trying to artificially inducea spiritual atmosphere, a thing which I despise andoppose as firmly as any man could. Worship is not to beinduced by turning down lights, holding hands, clappinghands, stained glass windows and elaborately designedpageantry (or for that matter, pageantry of any sort).Scriptural worship is "in spirit and in truth" (Jno. 4:2324). But if it is scriptural to have a meeting place, it isright to make it presentable. If it is scriptural to haveBible classes, it is right for teachers to be as wellprepared as possible and for students to come preparedand it is right to provide a decent environment in which to learn. If it is right to make announcements, it is rightto make them as interesting as possible and to do thebest we can with them. If it is right to sing, it is right tolearn how to do the best we can, whether we lead or sitin the pew and follow. If it is right to pray, it is right tolearn how best to do it. If it is right to preach, it is rightto learn the basics of language communication, how toorganize and most effectively present what we have tosay. All of this must be done with fervency of spirit andnot with a sluggish, unconcerned, muddle-through-it,get-it-over-with attitude. Do I dare mention the application of this principle to so-called "business meetings"?

Some ordinary training classes could correct much ofthis, provided those who need the instruction will takeadvantage of the opportunity to grow. If brethren decidethey already know everything and have no room forimprovement, then such an effort is wasted on them.These stand in need of the instruction of Romans 12:3 "not to think of himself more highly than he ought to think, but to think soberly . . ."

Brethren, don't lag in diligence. Turn up the burnerand serve the Lord.

ABUSED PARENTS

Abused children. Like the idolatrous nations of old, we are continuallybecoming a society "without natural affection."

Police were summoned to a sleazy street in one largesouthern city. The report was that a mother was tryingto sell her little girl. I mean she was selling her daughter's body to the perverted men who would desirethat kind of shameful encounter.

When the police arrived and arrested the mother,they found the little girl, about six years old, crouched and crying in an alley.

I wonder if anything worse could have possibly occurred in Sodom and Gomorrah?

On the other side of the coin, there are abused parentstoo. They are grown, and have enough meanness themselves that we generally feel, subconsciously at least,that they may deserve a little abuse.

But I'm not thinking of the kind of abuse that leavesblack eyes, broken noses, and visible scars.

And I am not speaking of parents who may "have itcoming." I'm thinking of good parents who have lovedtheir children and laid themselves out for them, only tobe walked on. Its the good parents who get abused. Thebad ones don't care anyway.

The little kids who pout, and scream, and run wild atchurch and the grocery store, are one thing. Some of thatis usually part of being little kids. Discipline, patience,and love are required, and good parents try to give all ofit in correct proportions.

Then a certain amount of friction and tension can generally be expected as the children reach adolescence.I read somewhere that God in His grace gives us ourchildren for twelve years to learn to love them before Heturns them into teenagers.

It's in those years that good parents try to keep kidsfrom sampling liquor, dope, and sex because they knowthese things are wrong, and they only lead to trouble.

And its during these years that many good parentstake it on the chin.

The old tired cliches are trotted out for some fresh exercise: "Everyone's doing it;" "You're too hard and old fashioned;" "You won't let me do anything;" "You don'tunderstand."

Abused parents lie awake at night listening for thatboy or girl who's late getting in. They get calls from well-intentioned folks who inform them that their child was drinking last night, or smoking dope, or sleeping with somebody.

They will usually try to handle the situation, and aslikely as not, will handle it poorly. After all they feel thatthey've already been whipped. They really don't knowhow to approach their sons and daughters about thesematters. They are shocked and hurt.

Abused parents can't win. If they try to show trust in their children, they are a laughingstock and don't knowwhat's going on. If they do not trust them, they are verbally horsewhipped for that.

Both parents and children need to understand thattrust must be earned. And when a trust is violated, ittakes some time for it to be earned back.

Teenagers, even those in the upper teen-aged years,are still children in many ways. They may think they are grown, but they are not. They should not be treated likebabies. But then they mustn't treat their parents like children.

The parents are not there for the sole purpose of seeing to it that teens get what they want.

All my children are not grown, so I don't have all theanswers yet. One thing that has become more evident,however, as I've tried to hold on to the reins of childrear-ingover terrain that has sometimes become very rough:

Start early.

"He that spareth the rod hateth his son: but hethat loveth him chasteneth him betimes" (Prov. 13:24). The Hebrew word translated in the KJV, "betimes" originally meant "dawn," "early morning." It evolved into the meaning of pursuing something at anearly age. Corrective, loving discipline must begin early.Instruction must begin early.

Rebellion may still develop, but chances are greatly improved that the child will one day return to the righteous principles that were taught him.

"Foolishness is bound in the heart of a child, butthe rod of correction shall drive it far from him"

(Prov. 22:15). "Foolishness" in the Proverbs is not lighthearted fun, but rebellion, immorality, and hatred of wise instruction.

Start early to administer fair and loving discipline andinstruction.

One man told of a sign that he saw in an office: "What will you wish you had done ten years from now? Do it now?"

Yes, parental abuse should be added to the list.

But God's word has a simple answer to a complex problem for those who will give heed. It's not only a simple answer, it's a correct answer:

"Children, obey you parents in all things: for this is well pleasing unto the Lord. Fathers, provoke not your children to anger, lest they be discouraged" (Col. 3:20, 21).

"AMEN"

The Greek word translated Amen (Ameen) appears188 times in the New Testament and Septuagint. It istranslated "verily" 120 times. A word that was found onthe lips of our Lord and which appears 188 times in Hisinspired word is worthy of our study. Especially is this sowhen the meaning of the word is being perverted andmen are substituting hand-clapping for it. Definition

Vine's Expository Dictionary points out that when itis used as a reference to God it means that "God is faithful." When used in reference to his precepts, promises, and warnings it means "sure." When the word isuttered by God it means "it is and shall be so." And whenused by men it means "so let it be" (Vine, p. 53).

When a man says Amen he is adopting as his own thatwhich has been said. The word is never used in a light orfrivolous manner and always carries a solemnity with it.It is limited to the religious atmosphere. It is an expression of faith that God holds the thing true, or will or canmake it true (Hastings Bible Dictionary, Vol. 1, p. 80-81).

As with many Bible words and concepts, liberaltrends are having their effect upon this word. The usage and definition of Amen are in a state of evolution and are not being used entirely as they were in the New Testament. This usually happens to Bible words and conceptswhen men do not have the proper respect for the original. Look at the "evolution" of such words as baptism, Christian, fellowship, saint, etc.

Some Instances Where Amen Is Used

1. When a curse was pronounced by the priest upon a women guilty of adultery under the law of jealousies she was to respond by saying "Amen, Amen" (Num. 5:11-31).
2. Moses pronounced twelve curses upon the tribes ofReuben, Gad, Asher, Zebulun, Dan, and Naphtali. Aftereach curse Israel was commanded by God to respond"Amen" (Deut. 27:15-26). 3. When Ezra read and explained the law and blessed the Lord, all the peopleanswered "Amen, Amen" (Neh. 8:1-6). 4. Nehemiah rebuked the ones who imposed usury on the people and made them restore what they had taken. All the congregation said "Amen" (Neh. 5). 5. "Amen" was used when aprofound spiritual statement was uttered (Mt. 28:20;Rom. 1:25). 6. It was common for others to say Amen atthe close of a prayer to express "let it be so" (l Cor.14:16). 7. Amen was expressed by one to confirm hisown prayers and thanksgiving (Mt. 6:13; 1 Kgs. 1:36). 8.It was frequently used by New Testament writers at the

conclusion of the books and letters they wrote.

There is no indication that Amen was used as a filler or to punctuate one's sermon. Nor was a sentence interrupted in order to say Amen. (This writer heard a Pentecostal preacher say Amen 23 times within oneminute on his radio program. For the whole broadcast itnumbered in the hundreds). Such usage does not edify and is not doing things decently and in order.

There is no record where Amen was used in a secular (non-religious) way. It is a word which belongs to thespiritual realm. Nor is there any record where a preacher's sermon was interrupted with frequent Amens from the audience.

Is Clapping The Hands The SameAs Saying Amen?

A practice which has been prevalent in denominations has found its way into religious services of brethren. This is the practice of applauding after a sermon orlecture on a religious topic. This writer first heard it atthe Freed-Hardeman College lectures in 1977. He heardit most recently at the 1987 Florida College lectures. A small group of people (this writer does not know whothey were or whether they were brethren) applauded ontwo different occasions following lessons in which theBible was taught.

To most Christians, clapping belongs in the secularrealm and is associated with sports and entertainment.There is good reason for this since clapping (applause) isnever mentioned in the New Testament. Young's Analytical Concordance records seven references in the OldTestament of people clapping. One time it was commanded (Ps. 47:1).

If clapping is another way of saying Amen it is difficultto imagine the woman applauding when a curse waspronounced upon her for committing adultery. She wascommanded to say "Amen, Amen" (Num. 5). Could Israelhave acceptably applauded when the 12 curses werepronounced on the six tribes? Since God commanded them to say Amen, would he have been just as pleased ifthey had clapped their hands? (Deut. 27). Would it beacceptable for us to close our prayers with a round ofapplause (1 Cor. 14:16)? Would it have been appropriate for the New Testament writers to have clapped theirhands at the conclusion of their books and epistlesinstead of saying Amen?

Booing And Hissing?

If one may applaud a sermon to show approval (as one may show approval in this manner at a ball-game),then why could not one equally boo or hiss to showdisapproval if he disagrees? One seems just as appropriate as the other. In a matter of time our serviceswould be filled with applause, wolf whistles, cat calls,boos, and hisses. The right for one is the right for the others. If the silence of the New Testament authorizes applause then it also authorizes the boos, hisses, andjeers. Is this really what we want? Has worship becomeso casual to us that there is no difference in our behavior (and degree of solemnity) at worship or at a sportsevent?

Since the New Testament is silent about applaudingand nothing is said to indicate that clapping is anacceptable substitute for saying Amen, and since it is also silent about booing and hissing (etc.), we believe wehave concluded rightly that God does not approve ofeither practice in worship or in a religious context.

DEPENDING ON OTHERS?

The message of the King: "But let each man prove his own work, and then shall he have his glorying inregard of himself alone, and not of his neighbor. For eachman shall bear his own burden" (Galatians 6: 4-5).

No doubt most of you have observed with interest thedevelopment of what is now being called the "Boston/Crossroads" movement. I must confess to mixed "emotions." 1 am grateful that many are being baptized intoChrist (Mark 16:16; Acts 2:38). I also appreciate theenthusiastic effort expended to help babes in Christ togrow and maintain spiritual zeal (Eph. 4:11-16). Believing, however, that "the end does not justify the means"(Rom. 6:1), I see some basic errors in the activities ofthese churches:

1)Many personal decisions regarding manner of life,spiritual activity, and use of time are restricted ordenied. Nonconformity in matters of individual choice ismet with strong displeasure and/or congregational discipline. (Study carefully principles set forth in Romans14; 1 Cor. 8; and 1 Cor. 10:23-33 in this regard applyingthem to matters of judgment and avoiding commonmisapplications in matters of Divine Truth).

2)A pyramid-type organizational structure is conceptualized and activated in which each member (particularly the new convert) is supervised by a "discipler," whoreports to a "group leader," who reports to the two orthree elders over all Christians in a city.

3)Spiritual leaders other than elders are appointed towatch for the souls of entire groups of Christians in"house churches" (or other definable collections of persons within the total congregation). It is not claimed thatthese "leaders" have the characteristics required of elders (see 1 Tim. 3:1-7; Tit. 1:5-9). If the collectivities are "house churches" (plural), this organizational form isunscriptural because it employs "one-man" oversight byan unqualified shepherd (see Acts 20:28; 1 Pet. 5:1-4;Titus 1:5).

4) The "house church" concept is in fact a sponsoring-church arrangement with the "city" elders supervisingall aspects of the work and worship of many congregations. Pay close attention: either these are "housechurches" (plural) or one "city church" (singular). They cannot be both.

5) An atmosphere is created (intentionally or unintentionally) in which other churches of Christ arejudged by comparing their outward activity, physical evidence of enthusiasm, number of converts, etc., etc., with that of a "Boston/Crossroads" congregation.

There is something else which I believe to be terriblywrong about the movement. It is difficult to articulate. Itwill certainly be denied. It is, nonetheless, substantiveand it is as true as death or taxes:

6) There is a false dependency developed which detersmany converts from a truly spiritual relationship withGod and promotes a need for social relationship and human management of personal religious activity.

I realize that the motives of those involved is a full 180 degrees from what actually occurs. The Leaders andzealous members preach that all should be "totallycommitted to. Christ." The encouragement to consultwith a preacher, group leader, or elder on every kind ofpersonal decision and problem, produces a very differentresult, however. Please let me illustrate how good goalsoften get turned around:

A woman marries, bears children, and "totallycommits" herself to her family. She joins the PTA andbecomes president. She takes the children to Little League or softball and volunteers to organize the mothers. None of this is wrong by itself. Soon because offinancial needs, she takes a part-time job. she joins awomen's club, a volunteer community drive, and a health club, all because she wants to be as good a wife and mother as she can be. She drives the children to music lessons and takes lessons herself. Her life has become "exciting" and meaningful, but she has reached apoint at which the house is not cleaned, the meals are notcooked, the clothes are constantly "piled up," and she hasbegun to neglect the real needs of her husband and children. She has distorted her real "mission" even though she consciously rationalizes her activity in terms of "commitment" to the family.

Now look at another case in which lofty ambitions getlost. A church wants desperately to fulfill its responsibility in the saving of souls. It decides that conversion and "discipling" is best accomplished by appealing to thehuman needs of lost sinners. When one is converted, he is assigned a partner (other than Christ) to supervise hisstudy and prayer. The church plans activities almostevery night and diligently encourages the babe in Christ to attend them all. He is monitored constantly with regard to study sessions, divisional group meetings, prayer sessions, new convert classes, personal work group meetings, social get-togethers, and worship services. He is also made to feel guilty (consciously or unconsciously on the part of the elders, partner, or fellow-Christian) if he for whatever reason does not attend any of these without "good reason," fails to bring others on aregular basis, or is not directly responsible for the conversion of another in what others consider to be reasonable time. The Christian's personal activity isbrought under the direction of the church or the assigned partner.

Many of these activities can be justified singly as efforts to assist a new convert, but collectively theysometimes have the disciple following human beingsrather than Christ and forsaking other God-given responsibilities. The Lord taught us to "bear one another's burdens" but he also insisted that "every man must bear his own burden." Calling attention to this shouldnot be construed as suggesting that we care less about new Christians. Nor does it mean that most of us encourage spiritual newborns as fully as we should. Theissue involves, however, zealous church organizers who naively fail to understand that the religion of Christ isintensely personal and is regulated by Christ's spiritual and moral influence in the everyday choices of hischildren (see Luke 9:23; 17:20-21). The misdirection ofwhich I speak usually results, in my view, from a "socialgospel" approach in which worldly human measurements of "Christianity" are substituted for Biblical spirituality (see John 18:36).

The thinking of brethren regarding the church's collective role in people's individual lives is terribly significant. It is also easy for an enthusiastic group, moved byan enthusiastic preacher, to decide that it needs a newimage, a "relevant" message to reach the lost, speciallydesigned programs for today's psychological and social needs, and/or an exciting, emotional atmosphere in which to work and worship. I would not like to seeenergetic, sincere gospel preachers, elders, and brethrenamong us duped into allowing that to happen. Such would not be healthy and it would not be Scriptural. Itwould forget the power of the gospel in the personal lifeof the Christian. Although some aspects of this problemare different and motives in many are not the same, itwould do us all good to study again Jesus' judgment of Jewish zealots who did not understand the true nature of spiritual service to God (Matt. 23:1-15).

THE CALL TO HOLINESS

The Charismatic movement developed from the earlyMethodist emphasis on holiness or sanctification. JohnWesley connected holiness with perfection and taughtthat it comes by a "second work of grace" that followsjustification. The Holiness movement in particular associated this work of grace with a miraculous indwelling ofthe Holy Spirit. But while the Holiness stress this gift asthe means to perfection, Charismatics tend to stress it asan end within itself, expressed in continual miracles and emotional displays as evidence of holiness.

Holiness, the Proper Goal. The key idea of "holiness" in the Scriptures is separation from sin. "Holy"designates the uniqueness of God as absolute in purity,majesty, and glory. In reference to people, it describesthe holy state to which they are called by the gospel (1Thes. 4:7). One who answers the call commits himself toa holy life. He seeks to cleanse himself from "all filthiness of the flesh and spirit, perfecting holiness in the fearof God"(2 Cor. 7:1). This is required of God's children because of the nature of God. "But as He who called you is holy, you also be holy in all your conduct, because it iswritten, "Be holy, for I am holy" (1 Pet. 1:15,16).

Christians have separated themselves from the worldin order to consecrate themselves to God. They are "aholy temple" (1 Cor. 3:17),"a holy priesthood" (l Pet.2:5), and "holy brethren" (Heb. 3:1). Yet they do notbecome holy apart from the grace of God (Eph. 2:8). Butwhen one plants his feet on the solid rock of God's wordand turns his face toward heaven, repenting and confessing his sins, the blood of Christ makes him whole through divine forgiveness (1 John 1:5-10). Therefore,the Christian is one whose life is ordered by God. Hewalks with Him now by faith and purifies himself inhope of being like Him when he sees Him as He is (1John 3:1,2).

Christianity without holiness has no eternal purpose.Christ gave Himself to sanctify and cleanse the churchthat "it should be holy and without blemish" (Eph. 5:2527). We are made free of past sin in obeying the gospel(Rom. 6: 15-18 and we live holy lives by remainingfaithful to the Lord (Rev. 2:10). Paul summarizes the Christian's life in saying, "But now having been madefree from sin, and having become slaves of God, you haveyour fruit to holiness, and the end everlasting life" (Rom.6:22). Without holiness "no one will see God" (Heb. 12:14).

Miraculous Indwelling Not the Means. All

"Christian" denominations, sects, and groups emphasizeholiness. This is proper, but the question is: How are people made holy? Catholics make no sharp divisionbetween justification and sanctification but claim the power to both rests with the church and is channeledthrough the sacraments it administers. Nor did the Protestant Reformers make such a distinction, tendingto interpret the holy life as an aspect of justification. ButWesley developed the doctrine that holiness comes by "asecond blessing" through an intimate union with the Holy Spirit and a life filled with a horror of sin and lovefor others. The Pentecostals stress the idea that holiness is derived from the baptism of the Holy Spirit. Charismatics hold the same view, but are divided on whatconstitutes holiness. Some hold the old Holiness view of strict morality, others reduce holiness to a showy butshallow exhibition, and still others see it as "the liberating sense of ecumenism" (meaning anything goes).

The basic flaw in all claims of miraculous indwellingof the Spirit is a misunderstanding of the Spirit's role in salvation. The apostles were not filled with the Spirit onPentecost to make them holy. They received the Spiritto teach and confirm the word by which they and othersmight be holy (see John 14:26; 16:13; Mark 16:20). Oncethe word was firmly established, the attending miraclesceased (1 Cor. 13:8-10), but holiness continues: "Andnow abide faith, hope, and love" (v. 13). The misunderstanding is evident for the kinds of "miracles" claimed today are selective and contrived. Ecstatic jabberingmay be passed off as "speaking in tongues" and themeparks may be attributed to "prophetic revelations." Butwhere are the lethal serpents and deadly poison? Where are the dead raised to life or the lame man who never walked instantly healed?

Belief in latter-day miracles is also based on thewrong view of miracles. Any unusual event or coincidence is chalked up by Charismatics as a miracle. If onefinds a parking spot on a busy street, it is viewed as a miracle. No distinction is made between miracles and other means of providence. The thought is advanced thatthe only way God can work is by miracles. This limitsGod's power and denies His word. It limits His power insaying He cannot work through natural law; and itdenies His word that shows He does work in human affairs without performing miracles.

How the Spirit Leads. The Spirit does not operate directly to make people holy, but He operates to that end through the word of God. Whatever He does insanctifying God's children, He does by the word. Paul said,"Walk in the Spirit and you will not fulfill the lust of theflesh" (Gal. 5:17). But David said, "Your word have I hidden in my heart, That I might not sin against You"(Psa. 119:11). Peter spoke of the "sanctification of theSpirit" (1 Pet. 1:2), but Christ prayed for God to sanctify His disciples "by Your truth," adding, "Your word is Truth" (John 17:17; see Heb. 10:10). The fruitof the Spirit includes love (Gal. 5:22), but John says,"But whoever keeps His word, truly the love of God isperfected in him" (1 John 2:5). We are led by the Spirit(Rom. 8:14), but God's word is a lamp to our feet (Psa. 119:105). The Spirit

gives life (2 Cor. 3:6), but Christ said the words He spoke"they are spirit and they are life" (John 6:63; see Jas.1:21; Matt. 4:4).

The foregoing are plain statements. They show thatsanctification, love, salvation, guidance, and eternal lifecome from the Holy Spirit through the word of God, notby a direct indwelling apart from the word. Everythingwe need for holiness is supplied by His word.

Paul told the Ephesians to "be filled with the Spirit,speaking to yourselves in psalms, hymns, and spiritualsongs" (Eph. 5:18,19); but in a similar passage to theColossians, he said, "Let the word of Christ dwell in yourichly in all wisdom, teaching and admonishing oneanother in psalms and hymns and spiritual songs" (Col.3:16). The Spirit is not the word, but the word was givenby Him (1 Cor. 2:12,13) and is His instrument in effecting holiness (Eph. 6:17). He is called "the Spirit of truth"and the truth He gave is "quick and powerful" (John 14:17; Heb. 4:12). It is by God's word that we will bejudged in the last day (John 12:48; Jas 2:12). Since thisis true, our responsibility is to obey the word and that isthe limit of our responsibility. But if there is a supernatural leading of the Spirit apart from the word, then the word is not the limit of our responsibility. And if theSpirit guides us separate from the word, the word is notthe whole standard of judgment, nor is it complete, asPaul affirms (2 Tim. 3:16,17).

Perhaps all agree that Christians are called to holiness. But some claim to be made holy by the Spiritdwelling in them apart from the word. This is not theteaching of the Scriptures. Belief in a charismatic indwelling of the Spirit grew out of a recognition of theneed for holiness that failed to see the sufficiency ofGod's word to accomplish it. But the word is sufficient:"Sanctify them through Thy truth. Your word is truth"(John 17:17).

STUDIES IN 1ST AND 2ND TIMOTHY

I TIMOTHY, CHAPTER 2

These two letters contain instruction for the evangelist; instruction that, if followed, would result in thesaving of "thyself and them that hear thee." The salvation of the preacher and his hearers, or being lost, is tiedto the duties, responsibilities, and warnings of these letters. Every preacher and every Christian must, therefore, give heed to what is said.

In this second chapter, two important things arediscussed: the necessity of prayer and the place anddress of women. Remember, these things are involved inbeing saved or lost.

Pray, And Teach Others To Pray

A preacher who is successful in saving himself and others will be often in prayer, and constantly teachothers to pray. Prayer is to be made for all men becauseGod desires the salvation of all and Christ died for all. Our prayers contribute to realizing this desire. Any onewho has made preaching to save men his life's work would naturally make this objective chief in his prayers.

Prayer usually consists of three things. (1) Supplications — involve a sense of need because of one's own insufficiency, leading one to ask God to supply the need. (2)Intercession — suggests approaching the Father withchild-like trust on behalf of others. (3) The giving ofthanks should be a part of every prayer because it is byGod's grace that we have every good and perfect gift,including the privilege of prayer and our hope for eternity.

Prayer is to be made for all men, yet some are mentioned in particular — kings, and all that are in authority. These are sometimes antagonists of Christians andevangelism. Even so, praying for these will contribute toour "leading a quiet and peaceable life in all godlinessand honesty."

Following this instruction pleases God because itcontributes to His will for the salvation of all men through the sacrifice of Christ and the preaching of thegospel (truth). Paul was a God-ordained apostle andpreacher of this gospel that saves, and coveted theprayers of all faithful saints for himself and all others tothe end that men might be saved.

Notice that God's desire for the salvation of all men is realized as men come to a knowledge of the truth.Human theories claim that man's salvation is miraculously accomplished, apart from evangelism, hearing and learning. The inspired apostle Paul knew that man'ssalvation depends on hearing the gospel, the source offaith, and humbly submitting to it's commands. It was so in his own case, and he was willing to persevere, in theface of great persecution and difficulty, soliciting theprayers of others, that others might be saved. This iswhy he urged Timothy to manifest the same dedicationand diligence; to pray and teach others to pray, that the word of God might have free course.

The Dress Of Women

The proponents of Woman's Lib. and modern societydeny that a place of subjection for women and how sheadorns herself have anything to do with her salvation.However, these are things Timothy was to teach whereby he could save himself and them that hear. Infact, verse 15 plainly connects woman's salvation to hersubmitting to her God-assigned role.

The dress (adorning) of a woman is not described in terms of style and fashions, but adorning that reflects"modesty, shamefacedness, and sobriety" (KJV): "modest, propriety, moderation" (NKJV): "proper clothing, modestly and discreetly" (NASV).

In our day, style and fashions are often sex motivated.This is freely admitted by many fashion designers. Thismotive has introduced the mini-skirts, bikinis, and numerous other types of apparel. Seemingly, manywomen are more interested in apparel that has sex-appeal than in that which reflects a profession of godliness. Lasciviousness is listed as a work of the flesh that forbids one inheriting the kingdom of God (Gal. 5:19-21).Another word for this is "lewdness" and Webster said "tendency to excite lust.' Thayer says "wanton (acts or)manners as filthy words, indecent bodily movements,unchaste handlings of males and females." Truly, dressbased on sex-appeal, designed to produce lewd emotionsor excite lust, would be "lasciviousness". Women profession godliness will refuse to parade in public wearingsuch apparel. Truly, this is something Timothy wouldneed to observe and teach in order to save himself and others. There is also a prohibition of decorative dress, such aswould attract attention to the physical. Some have thought the expression "not with braided hair, or gold, orpearls, or costly array" absolutely forbids a "hair-do",rings, necklace, or any kind of dress except what is veryplain and inexpensive. The passage is a contrast passage

— not this but the other, rather than explicitly forbidding things named. Peter put it this way, "whose adorning let it not be that outward adorning of plaiting thehair, and of wearing of gold, or of putting on of apparel,But let it be... hidden man of the heart" (1 Pet. 3:3-4).It is like the statement of our Lord when he said "labor not for the meat that perisheth, but for that meatwhich endureth unto everlasting life" (Jno. 6:27). TheLord did not forbid laboring for material things at all,but rather pointed to what should have priority. TheSubmission Of Woman

The fact that God has given women a place of submission to man cannot be denied by believers of the Bible.

After the fall in Eden, God said to Eve "I will greatlymultiply thy sorrow and thy conception; in sorrow thoushalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee" (Gen. 3:16). Nothing is said here to indicate that woman is inferior to man,or that man's role of leadership is higher and more noblethan the submissive, domestic role given to women. The order of authority is plainly said to be "the head of everyman is Christ; and the head of the woman is the man;and the head of Christ is God" (1 Cor. 11:3). The fact thatwomen are assigned a position of subjection to man iswhy she is not to teach "over the man" for thus she wouldbe out of her place, usurping authority over the man. Thesilence, in this matter, required of her is a silence withreference to her speaking "over" and acting "above" theman. See 1 Cor. 14:34-35.

In our text, two reasons are stated for women beinggiven a place of subjection. (1) Adam had priority forruling or leading because he was first formed. (2) Evewas the one deceived in the transgression.

Salvation would come to man by faithfully doing thewill of God for him—fulfilling the role God has assignedto him. The woman would likewise be saved by fulfillingthe role of submission assigned to her, involving bearing children, coupled with faith, love, holiness and sobriety.The passage does not make actually giving birth to a child a condition of her salvation, but "child-bearing" isput for the submissive role assigned to women.

To Be Continued

WHY THE JUDGMENT?

QUESTION: If one is eternally saved the moment hedies (in paradise), and is conscious of his destiny, what is the purpose of the judgment? Wouldn't it be useless?

ANSWER: Paul stated there was laid up for him acrown of righteousness after his earthly departure (2Tim. 4:6-8). Yet, this same apostle wrote, "For we mustall appear before the judgment seat of Christ" (2 Cor.5:10). Paul knew heaven was his home, but he alsorecognized that he must appear in judgment.

The judgment of Christ is not a meeting to determineinnocence or guilt. It is not a trial to argue our case in aheavenly court. Mankind will not be brought beforeJesus, the righteous Judge, to present evidence to enableJesus to evaluate what man's eternal reward ought tobe. All of that is decided before or prior to the judgment.Yea, it is determined by our obedience or disobedience toGod in this life.

All accountable people in this world are either lost orsaved at this very moment. Those who die in the Lordwill rest from their labors forever more (Rev. 14:13). Butthose who live and die in sin will be punished witheverlasting destruction from the presence of the Lordand the glory of His power (2 Thess. 1:7-9). We do notfaithfully live for Christ in this life and then have to waittill the judgment to learn whether we are going toheaven or hell. Lazarus knew he was safe and secure in the bosom of Abraham. Stephen knew he was goingwhere Jesus is. On the other hand, the rich man wasconscious of his eternal state and that nothing could bedone to alter it (Lk. 16:19-31).

Jesus said, "Marvel not at this: for the hour is comingin which all that are in the graves shall hear his voice,And shall come forth; they that have done good, unto theresurrection of life; and they that have done evil, untothe resurrection of damnation" (Jn. 5:28-29). As a man lives, so shall he be raised, and so shall he appear beforethe judgment bar of God. Even as we are gathered beforethe judgment throne, separation takes place of therighteous and the wicked (Matt. 25:31-33). Those on theright will go away into life eternal, and those on the leftinto everlasting punishment (Matt. 25:46).

Although the judgment is not a fact-finding event inorder for Jesus to decide whether to save us or condemn us, it does have a purpose.

(1) It will be a day of reckoning. All Christians, asstewards, must give account (Matt. 25:19). Preachers must give account of their preaching (Jas. 3:1), andelders will give account of their oversight (Heb. 13:17).We will give account of our deeds (2 Cor. 5:10), our words(Matt. 12:36f) and our thoughts (Eccl. 12:14). We willgive account of our use or misuse of opportunities (Matt.25:14-30) and our attitude toward duty (Eccl. 12:13); Lk.17:10).

(2) It will be a day of rectifying. The day ofjudgment will be a day when all things will be maderight. God's justice is often difficult to see in this life, butwe will see it then. All inequities will be adjusted byJehovah. (3) It will be a day of recompense. The wicked will be awarded according to their works (Rom. 2:5,8; 6:23),and the righteous will be given the crown of life (2 Tim.4:6-8; Matt. 25:34) with glory and honor and a redeemed,immortal body (Rom. 2:7; 8:23).

Yes, it is appointed unto man once to die and afterthat, the judgment (Heb. 9:27).

With regard to material goods, there are four kinds ofpeople: (1) those who "have" but are not content, (2) thosewho "have" and are content, (3) those who "have not" andare not content, and (4) those who "have not" and arecontent. Only those in category #2 or #4 are pleasing toGod.

The whole idea of "having" is relative. Anyone can say "I can't afford it" but that does not make him a "have not." Do we have food and clothing? Paul says, "And havingfood and clothing, with these we shall be content" (1 Tim.6:8). I don't know about you, but to me, that statementis one of the most challenging in the New Testament. Imean, what if that were really all I had?? Would I becontent? Hmmm. After all, many of us own our homes (or are in the process); we drive new cars; we own householdconveniences beyond number. The biggest decisionmany families have to make in a day is what form ofentertainment they're going to use — TV, movies,stereo, VCR. Or, what method they are going to use tocook the dinner meal (bar-b-que, oven, slow-cook ormicrowave?) Hardly a matter of "where is my next mealcoming from"! Yet, would we say the average Christian household is "content" (defined as "not wanting more orless")?

Needless to say, contentment is lacking in most lives.Why? One problem is that we measure our "having" bywhat someone else has. Therefore, I'm a "have-not" if I don't have as nice a car as brother Johns; or as nice a house; if I can't go away as often; if I can't do somethinghe can do, etc. What a miserable life! Paul said "I havelearned in whatever state I am to be content" (Phil. 4:11).There is no doubt that we need to learn what Paul learned!

John the Baptist had some interesting things to say

along these lines. In Lk. 3:7-9, John uses some very

strong language with regard to those who came to be

baptized by him. There are a number of interesting

questions that come to mind as we consider this passage.

One such question is why did the Pharisees, proud of

their law-keeping attainments, seek to be baptized by

John in the first place? At least one possible reason is

that they were not fulfilled or satisfied in their law-

keeping; i.e., they were not content with their heart-of

stone approach to righteousness and were seeking some

deeper experience. Needless to say, John pointed out to

them that they were on the wrong track. His was a

baptism of repentance not a bath of satisfaction.

An exchange follows between John and the people,who ask "What shall we do then?" (v. 10). This question is repeated two more times by two other classes ofpeople. His admonitions are interesting and provide a much-needed lesson on contentment.

John first addresses the people. We'll call them the"middle class," not particularly well-off nor below thepoverty level. Just "middle-class," like most of us. Johnsimply says, in v. 11, that they ought to be ready to sharewhat they have. "He who has two tunics, let him give tohim who has none; and he who has food, let him dolikewise." One who is willing to do this recognizes, mostclearly, that what he has is from God. He does not hoard his goods for some mystical "rainy day" but, instead,allows his abundance to supply a brother's need. If you want to be content, help someone else in his distress(Jas. 1:27, etc).

We might call the next group the "upper-class" — the

tax collectors who often built their wealth on dishonest

practices. They too asked "what shall we do?" John told

them that before his baptism would do them any good

(remember it was a baptism of repentance for the remis

sion of sins [v. 31 ]) they must learn to be content. He tells

them in v. 13 to be honest — "collect no more than what

is appointed for you." This was a difficult command since

it was so easy to defraud and "scrape off the top" (com

pare Zacchaeus, Lk. 19:5-10). Contentment issuing

from a sincere heart will help prevent a lack of

integrity or attempts to justify a "means-to-end"

philosophy in business dealings. John says, "Be honest,

be content." Even the "haves" must be concerned with

contentment. Remember Paul said he knew how to

abound as well as suffer need (Phil. 4:12).

Finally, the lower-class soldiers ask "what shall we do?" Now keep in mind that these people were the "havenots" of the first century. Pay was low, working conditions were often lousy and the development of a "macho"image was, at least in their minds, a necessity forsurvival. So, while they had little money, they had agreat deal of power and authority as well as ampleopportunity to bear false witnesses for bribe. John tellsthem, however, not to do it. "Do not intimidate anyone oraccuse falsely..." (v. 14). Be content with soldiering andno longer fall prey to such wicked practices as these,John tells them. And, furthermore, he says, "be contentwith your wages." Oh what a message! "Be content withyour wages!" Quit griping and complaining about howlittle you are paid and get on with living the godly life! Inother words, "bear fruit worthy of repentance" (v. 8).

Whether rich or poor or somewhere in the middle inthis world's goods, we are commanded to be content withwhat we have — even if it is "only" food and clothing.Brethren, is it God-honoring to complain about what you do not have? Have you embraced a philosophy which says that life really does consist of your possessions, if just a little bit? Isn't such an attitude sinful? Let's repentof our past discontentment and learn to be "poor in spirit" (Mt. 5:8).

The rather unusual title of this brief study is taken from a statement found in Luke chapter 22. Jesus had earlier foretold the denial of Peter and beginning inverse 54 we see Peter following after Jesus as He is takento the house of Caiaphas to be questioned. Peter didindeed deny Jesus three times just as He had predicted.Immediately following the third denial we read this,"And the Lord turned, and looked upon Peter. And Peterremembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.And Peter went out, and wept bitterly" (Lk. 22:61-62). Iknow I must have read those verses many times, butsome time back when I read them that one statement just sort of jumped out at me, "And the Lord turned, andlooked upon Peter." Imagine if you can the scene therethat night as Jesus is questioned by the Jews. ImaginePeter there among the enemies of Jesus, and for fear thatthey may count him with Jesus he denies three times,even cursing and swearing according to Matthew's account (26:74). And then imagine Jesus turning andlooking at Peter who has just denied his Lord. Whatwould Jesus see if He turned and looked at me, or at you? This is what I want us to think about for a little while.

WOULD HE SEE SIN IN YOUR LIFE? All of us, evenwe who are Christians, sin. It's not that we want to, wejust do. John wrote that "If we say we have no sin, wedeceive ourselves, and the truth is not in us" and "If wesay that we have not sinned, we make him a liar, and hisword is not in us" (1 John 1:8,10). Jesus wouldn't have to look very hard to see sin, transgression of the will of God.But would He see us living in that sin, and walking indarkness, or would He see us grieved by our sins, andturning away from them? When Jesus looked on Peterthe text says that Peter went out and "wept bitterly".How do your sins affect you? David seems to have hadthat sorrow for his sins for in the 51st Psalms we read,"Create in me a clean heart, O God; and renew a rightspirit within me"; and "The sacrifices of God are a brokenspirit: a broken and a contrite heart, O God, thou wilt notdespise" (Psa. 51:10,17). Does Jesus see this kind ofsorrow for sins in you, or does He see pride and arroganceand unwillingness to change?

Would Jesus see you trying to be and do better thanbefore? Part of being a Christian is growing. We all startout as new born babes in God's family, and we are to growup from there to the point that we can and do teach otherpeople what we know of the gospel. But growth takes effort and changing the way you live takes effort. Are youwilling to "put off concerning the former conversation the old man, which is corrupt according to the deceitfullusts; and be renewed in the spirit of you mind; and thatye put on the new man, which after God is created inrighteousness and true holiness" (Eph. 4:22-24)?

Let's all be sure of one thing, GOD CAN SEE uswherever we go, whatever we do. I love to read the 139thPsalm because it tells us that God is always therewherever we may be. But that promise also means thatHe knows where we are, and what we are doing, andsaying. He knows when I dress immodestly; when Ithink evil thoughts, or do things that I may think arehidden from everyone. Solomon summed up the wholeduty of man in chapter 12 of Ecclesiastes by saying"Fear God and keep his Commandments", and thenadded, "For God shall bring every work into judgment, with every secret thing, whether it be goodor whether it be evil" (Eccl. 12:13-14). There is simplyno hiding from the God of heaven, and Jesus His Son.

And there is no getting around the judgment. It is oneof the appointments that we will keep whether we wantto or not. One of the errors of humanism which is being taught to our children in school is that man is supreme,therefore he is not accountable to anybody higher thanhim. But Paul said that God has "now commanded all men every where to repent: because he hath appointeda day, in the which he will judge the world in righteousness by the man whom he hath ordained; in that he hathraised him from the dead' (Acts 17:30-31). And we will all be there to "give account" of ourselves to God (Rom. 14:12).

Just put yourself in the picture for a moment; imaginethat it is you standing there in the courtyard and Jesusis looking at you. What does He see in you? Imagine yourself standing there at the day of judgment. Whatdoes Jesus say to you? Will it be "Come, ye blessed of myFather, inherit the kingdom prepared for you from thefoundation of the world" (Matt. 25:34), or will it be"depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels" (Mat. 25:41). Are you ready for that day?

DIGRESSION BY DEFAULT

Default conveys the idea of a failure to do what isrequired. The principle applies in the realm of legalprocedure, sporting contests, and also in religion.

If we fail to pay a loan, appear in court, or comply withthe rules of a race, we lose by default. In religion, wemust not only run in the race, but we must "strive lawfully" (2 Tim. 2:5; 4:7). Otherwise, we lose by default.Jesus said that some would be lost because they "did itnot" (Mt. 25:45).

That is why I say that many individuals and congregations are going into digression by default. They are failing to teach and to heed the precepts and principleswhich identified digression and apostasy in past generations. We are especially concerned with that particularapostasy which divided the churches of Christ a little over a century ago, and resulted in that memorial todigression known as the Christian Church.

Some have forgotten about that sad chapter in thehistory of the Lord's church, and the events which made that era one of infamy. Some now involved in a similarapostasy would like not only to forget those eventsthemselves, but they would like for the rest of us to forgetthem, too. Many of the younger generation have nevereven heard about those dark days of digression, and theynever will if we depend on some brethren to tell them.

We stand on solid ground when we remind brethrenof past apostasies. Jesus said, "Remember Lot's wife" (Lk. 17:32). The Holy Spirit, through Paul, reminds usthat many of God's people fell in past generations (1 Cor.10:1-12). The Hebrew writer devotes nearly two chapters (3-4), to past departures, and warns us not to followothers "in departing from the living God" (3:12).

Some of us have never ceased to remind brethren of those precepts and principles which were either folio wedor violated in the division over human missionary societies and instrumental music in church worship. Somestill live who left the digressive ways of the Christian Church. But, there are more and more who have eithertaken up "dialogue" and lodging with their digressivebrethren, or else are adopting the same practices andphilosophies which contributed to that movement.

Digression by default has been working for several years, right alongside of digression by determination.Their "Mason-Dixon Line" between the adversaries engaged in spiritual warfare became clogged with self-avowed "middle-of-the-roaders." (And that is as far as I intend to carry that Civil War parallel.)

And, while trying to balance themselves on that line(or crossing back and forth as popularity dictated), these proponents of neutrality gave more aid and comfort tothe enemy than they gave to the cause of truth. Thosedetermined to lead the church into digression knew thatthey could safely turn their backs on the middle-of-theroaders, while those trying to slow the tide of apostasyhad to fight with one hand, build with the other, and listen to the murmuring to those who wouldn't fight.

All during this most recent apostasy, concentrated inthe 1950's to the 1980's, some preachers wouldn't touch that old sermon outline "The Differences Between the Christian Church and the Church of Christ" with the proverbial ten-foot pole. One preacher, when specificallyrequested by a congregation to preach on that subject,declined "because he didn't have a chart" on the subject.Maybe not, but one thing he did have was sense enoughto know that some of his brethren were doing some of thesame things which we used to condemn in the ChristianChurch. He later declared himself a citizen of the middle-of-the-road country, too.

Another popular (and influential preacher, refusedthe request of a congregation to state his position on theissues then troubling the church, and even canceled hisown meeting to keep from doing so. Yet another canceledhis agreement to work with the church at Paden City,West Virginia, because he was afraid of having somemeetings canceled. Those who did attempt to defend theinnovations of the day were forced to use the samearguments propounded by the champions of missionarysocieties and instrumental music. They had no alternative in their efforts to justify those things for which theyhad no scriptural authority.

In one meeting, a preacher announced that he wasgoing to preach a sermon one night "with no scripture." Some of the brethren thought it was wonderful. Both thepreacher and that congregation detoured into digression, and small wonder. Sermons with no scripture willbring digression by default wherever they are preached.

Elders in one congregation requested that I not mention Orphan Homes or the Herald of Truth duringmy meeting with them. They said that "they were notbothered" with such things, and had made the samerequest of their local preacher as well as preachers inother meetings. The others had agreed. I didn't. Neither was I invited back for another meeting. That congregation and its preachers later endorsed the very thingswith which "They were not bothered." They digressed bydefault.

In the early 1960's, at the old North Street building in New Martinsville, West Virginia, brother Frank Puckett preached a masterpiece of a sermon on issues thentroubling and dividing the brotherhood. He wasn't invited back, and because I "amened" his sermon, I had mymeeting canceled there. I never have decided if thosebrethren went into digression by default or by determination, but they made it anyway.

Brethren, these incidents could be multiplied, and there is "famine in the land" today for lack of plain Biblepreaching (Amos 8:11). When brethren decide that they prefer digression and bondage to standing fast in theliberty of Christ, it makes little difference if the preacher's name is Amos or Puckett, they will have their own way.

Some of those going into digression, whether by design or default, condemn themselves. They write somegood articles in the bulletins and papers, and preach some good sermons on the radio about the need forreligious authority, and the sin of religious division. But,they have one rule for the Methodists and Baptists, and another rule for themselves (Phil. 3:16). They are guiltyof the same things which they condemn in others (Rom.2:1).

One such preacher wrote a good article in his bulletincondemning those in the Crossroads movement of causing division in the church. He even made the divisionparallel to that caused by the introduction of missionarysocieties and instruments of music. When I asked him to make the same application of those innovations introduced during the period of 1950-80, he adamantly refused to do so.

The battles fought around the turn of the century areancient history to some, but those events are still onrecord, both in heaven and on earth. And, 1960 doesn'tsound like too long ago, but when you do a little subtracting, another generation has come and gone, and somedon't know the first thing about the digressions of theChristian Church, or the controversies of more recent years.

Preachers, both young and old, need to go back andread some of the debates held during those periods ofcontroversy, starting with the Otey-Briney discussionand working their way down to the present time. Suchphrases as "the Bible doesn't say not to" in tandem with"where there is no law there is no transgression" mayhave a familiar ring.

Whether we go into digression with our eyes open orclosed, forward or backward, by determination or default, the end result is the same. "Watch ye, stand fast inthe faith, quit you like men, be strong" (1 Cor. 16:13).

Send all News Hems to: Connie W. Adams, P.O. Box 69, Brooks, KY 40109

EUGENE BRITNELL, P.O. Box 969,Russellville, AL 35653—Afterliving in Arkansas for 37 years, the last 26 years with the Arch StreetWAYNE S. WALKER, 310 Haynes St., Dayton, OH 45410 — We

church in Little Rock, we have returned to our native state of arrived in Dayton on July 3 to begin work with the good Haynes St.Alabama. I am preaching for the East side church in Russellville. Wechurch. The members greeted us warmly and have made us feelanticipate a pleasant and profitable work in Franklin County where wewelcome. All is at peace here. The brethren have a strong desire towere born and reared. We just closed a successful series of gospelwork and grow. Our fall meeting will be with Royce Chandler oflessons by Paul Earnhart. If you are in Northwest Alabama, come byMason, Ohio (Oct. 18-23). My next meetings will be with the Eastsideand visit with us. Our telephone number is (205) 332-5451. church in Canal Winchester, Ohio (Sept. 25-27), the South Macomb Page 16

church in Roseville, Michigan (Oct. 26-Nov. 1), and the W. Main St.church in Bartow, Florida (Jan. 17-22).

RUSSELL E. SMITH, 9503 Slayton Court, Louisville, Kentucky40229 — In August the Oak Grove church in Louisville conducted aweek-long meeting with Cecil Willis who currently preaches in Fair-bonks, Alaska. At the outset, brother Willis stated that nothing 'new"would be preached; only those things found in God's word. A knowledge of the word combined with brother Willis' speaking abilitycaused simple lessons and passages to become clearer in the minds ofall who heard him. The spiritual "meat" that was presented will cause growth for all of those who love the truth and will exercise their sensesto digest it. If you have not heard brother Willis, or have not heard him for several years, it would be beneficial for all to hear this faithful soldier of the Lord explain the gospel of Christ in its purity andsimplicity. He may be contacted as follows: Cecil Willis, 3010 DavisRoad Apt. B-37, Fairbanks, Alaska 99701

KEITH SHARP, 2510 Lakeland Hills Blvd., Lakeland, FL 33805 — The debate with brother Thomas West at Saratoga, Arkansas wasconducted successfully July 20-24. Harold Turner was very helpful asmy moderator and I appreciate his excellent assistance. The follow-updebate with J. Noel Meredith will be held in the building of the Stampschurch of Christ, Stamps, Arkansas, Sept. 28-29, Oct. 1-2 1987. Thefirst two nights will be on the sponsoring church issue, and the lasttwo nights will be on church support of the orphanage and limitedbenevolence. Propositions and arrangements have now been finalizedwith Lewis G. Hale for a debate in Russellville, Arkansas, Nov. 16-17,19-20,1987. The issues will be the same as those in the debate withbrother Meredith.

My family and I are now settled into our new home in Lakeland,Florida. I am working with the Lakeland Hills Blvd. church at theabove address. The office number is (813) 688-4336 and the homenumber is 859-5228. Jady Copeland labored with the congregationhere for the 8 years previous to my coming.

The Mena church of Christ in Mena, Arkansas is looking for a goodman who will fearlessly proclaim all the truth to work with them. Thebrethren are at peace and they have a mind to work. Mena is a lovelytown of 5,000 in the Ouachita hills of west Arkansas. The congregation had grown slowly since it began about eight years ago. JimEverett worked with them for three years, and I preached there threeyears. Their address is: P.O. Box 3, Mena, Arkansas 71953.

DOUG SEATON, 1723 Tennyson Dr., Jeffersonville, IN 47130 — The door of opportunity is now open in many places with RomanCatholics. At the writing of this note, we have five that turned from Catholicism to Christ in our work in Clarksville, Indiana. Tworecently were baptized after seeing the changed life of another familymember that had obeyed the gospel about a year ago. All five of these are faithful members thrilled to be studying the Bible and eager toteach others. Many Catholics are dissatisfied and open to study fromthe word of God. A great deal of teaching is needed before and afterconversion due to the many changes necessary. Another formerCatholic and his family have begun attending having become unhappy with the liberal practices where they worshiped. Recently wehave had seven confess unfaithfulness that had been away from theLord for up to 20 years. The longer they were away the harder it wasto come back without the encouragement of those who are strong. Ourattendance has been increased by about 20 people at all services dueto these efforts. It is also much easier to work with the children's classes with the increase in attendance. The additional familymembers of these new members provides ample opportunities forhome studies as well. As we "Go into all the world and preach thegospel to every creature ..." we must find time to go into ourcommunities and seek those that are lost. This work can't be done for the church, it must be done by the church. Thanks be to God for the increase.

FERNANDO VENEGAS, Casilla #122 C. C, 5500 Mendoza, Argentina, South America—There are now two churches meeting in the cityof Mendoza (population 1,200,000). I preach for the one located in theeast area of the city and Jorge Trolla preaches for the new work in the north end of the city. They have converted a garage into a meeting room. One young man was baptized there recently. Carlos Capelli,from Buenos-Aires, was with us for a gospel meeting July 2-5. The meeting was well attended and Carlos did outstanding work inpresenting the truth. Several visitors came, some of whom are still attending and studying.

PREACHERS NEEDED CRESTWOOD, ILLINOIS — The church here is looking for a manto start work with them in October, 1987. Crestwood is a south suburbof Chicago. The church here has a meeting house and a preacher's residence, both paid for. The building is situated on a major road, andthe area is economically strong and growing. Attendance is around 60.We can provide $350 per week toward support, but we are willing toconsider some alternatives available to us for obtaining more for thepreacher's salary. We need a man with some experience, but notnecessarily an older man. Those interested may contact Lawrence Whited at (312) 389-5008.