MARCI DID RIGHT

DIVINE MESSAGE: "And let us consider one another in order to stir up love and good works, not forsaking theassembling of ourselves together, as is the manner ofsome, but exhorting one another, and so much the moreas you see the day approaching" (Hebrews 10:24-25).

Marci is a nine-year-old who played girls' softball in a "little league" near Indianapolis this past summer.Marci's mother had discussed her desire to have the girls in Bible study on Wednesday evenings with representatives of the league and had received a reluctantagreement to let them leave their games in time to bethere. One Wednesday night, the coach did not putMarci into the game until almost 7 o'clock. Marci batted and got a base hit at a critical time in the game. Theinning dragged on as Marci stood on first base. Themother approached the dugout and asked the coach tosend in a substitute for Marci so they could get toservices. The father agreed with the coach to leave herin the game. What would you do? What should themother do? What should Marci do?

Recognizing the Problem

It was the "custom" of early Christians to assemblefor worship. They were undeniably taught to do so (Heb.10:25). By forsaking the assembling, brethren in thefirst century disclaimed their identity as Christians.Some of these, no doubt, did so because being identified as a Christian would subject them to persecution. Christians in our century also disclaim their identity asChristians by "forsaking the assembling." Some may notwant enough association with Christians to commit thebrethren to them or themselves to the others. We may byour "forsaking" simply deny to the Lord, to ourselves,and to the brethren, our true identity as Christians. The writer of Hebrews identifies their "forsaking the assembling" with "sinning willfully" (vs. 26). "Assembling"with saints is "the act of being gathered together" andthe passage applies to any and all such occasions.

I would call your attention to the fact that any use ofthe word "church" in a context implying mutual activityis a passage which instructs Christians to come together. The word "ekklesia" implies togetherness, either in relationship or activity. I would add, however,that simply being in attendance does not guarantee thatone is somehow sanctified for the week. Ritualistic "attendance" is not acceptable apart from true andheart-felt spiritual worship. The worship assembly isnot a sacrament authenticating the persons place onGod's roll apart from faithful living.

New Testament churches assembled regularly forworship:

1. Jerusalem continued steadfastly (Acts 2:42).
2. Troas on the first day of the week (Acts 20:7).

3. Corinth for the Lord's Supper (1 Cor. 11:17-34), andto lay by in store (1 Cor. 16:1-2).The heart of the problem when brethren stay awayfrom worship to God is a lack of spirituality. It may evidence a lukewarm attitude (cf. Laodicea, Rev. 3:1422). It may go deeper than that. When the Christian forsakes the God-ordained plan for encouragement andmutual instruction, he is inviting spiritual disaster.Something other than simple disinterest may well beinvolved (immorality, materialism, the pursuit of selfish pleasure, inordinate concern for family, career, etc.).Understanding the Need

Why do we need to attend the services?

1. To obey God (Heb. 10:25).
2. To worship and praise God.

3. To develop and strengthen oneself in spiritual growth (1 Cor. 11:23-26).

4. To commune with Christ (in Lord's Supper and

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worship), "where two or three ..." (Matt. 18:20).

You may have seen the story which made the roundsin church bulletins several years ago. When HerbertHoover was President, he, Mrs. Hoover, and an officialgroup stopped one beautiful Sunday morning at a littlechurch building in the mountains in Pennsylvania.Most of the members were out for a drive that day anddid not even give passing thought to the importance ofworshipping. Only thirteen persons were present. Afterward, the absent members complained, "If we had known that the President would be there, we would havegone to church. You should have let us know. The truth is, the King over the President, promised to be there andthey did not come. Cornelius said, "We are all herepresent before God" (Acts 10:33).

1. To encourage others some of whom are not Christians who come into our assemblies to worship and learn(Eph. 5:19; etc.)
2. To support the church's efforts in all authorizedpractices.

Solving the Problem

We have too often tried to solve this problem by tricksand gimmicks. We have appealed to the flesh instead ofcultivating a "hunger and thirst after righteousness"(Matt. 5:6). We have appealed to the aesthetic ratherthan the spiritual milk and meat of the word (1 Peter2:2). Obviously the only meaningful solution is for everyChristian to be interested in those spiritual purposes forwhich the assembly is provided and commit himself to it.And certainly we should prepare our hearts and mindsfor the worship so that it will mean what God intendedit to mean for us.

Conclusion

Remember Marci? When her father supported thecoach to leave her in the game, Marci's mother took the other girls and got in the car. As they pulled away, Marci in tears ran from the field, screaming after the car. Hersister, looking back, shouted for her mother to stop the car. Marci jumped in and her mother took off for thechurch building. When Marci stopped crying, she looked through blurred eyes and begged her mother, "Did I do the right thing?" The next day Marci's mother received a call from the coach belittling her and telling her thatshe was not a good mother because she had let herdaughter run from the field causing a critical "out" forher team. Her reply was this: "I HAVE SPENT NINEYEARS TEACHING MARCI THAT THE MOST IMPORTANT THING IN LIFE IS HER RELATIONSHIP TO GOD AND THE MOST IMPORTANT ACTIVITY FOR HER IS HER WORSHIP. I WAS NOT GOING TO LET A BALLGAME DESTROY ALL THAT TEACHING!"

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HATING EVERY FALSE WAY

The section begins with an exclamation — "0 how love I thy law! It is my meditation all the day." It closeswith an explanation and a conclusion — "Through thyprecepts I get understanding: therefore I hate everyfalse way." The understanding of God's precepts enabled the Psalmist to say "I have more understandingthan all my teachers," and "I understand more than the ancients." Now take a moment and read Psalm 119:97

104.

This passage was not intended to foster an arrogantspirit. It simply speaks of the confidence which truthbrings with it. To the one who has cultivated a taste forthe word of the Lord, it is "sweeter than honey" to hismouth (verse 103). Further, the knowledge and practiceof the law of the Lord exercises a restraining influenceagainst sin. "I have refrained my feet from every evilway, that I might keep thy word" (verse 101).

It is impossible to "hate every false way" unless wecan know the difference between what is true and what is false. This implies that there is a standard by whichsuch judgments may be made, a standard which isintelligible. This is an age of uncertainty and accommodation. Few wish to appear so intolerant as to say thata certain practice is sinful, or that a certain doctrine isfalse. We are told that there are absolutely NO absolutes! Old fashioned sinners are rare specimens in thispresent age. It is thought intolerable to say that someone is a false teacher. That implies that the one who saidit thinks he is right. Else, he could not say that adifferent teaching is wrong. But the Psalmist put histrust in God's "law," God's "commandments," God's "testimonies," God's "precepts," God's "word" God's "judgments." When the heart is saturated with that,then anything else will appear false. Then we can saywith Paul "let God be true, but every man a liar" (Rom.3:4).

Jesus warned of "false prophets" and the corrupt fruitthey bear (Mt. 7:15-20). He spoke of plants which theFather did not plant and said they would be "rooted up"and warned of "blind guides" who lead souls into the "ditch" (Mt. 15:13-14). Paul warned of those who would"pervert the gospel of Christ" (Gal. 1:6). He also warned of those who would be "damned" because "they believednot the truth" (2 Thes. 2:12). Peter spoke of "false teachers among you" who would bring in "damnableheresies" (2 Pet. 2:1). He went so far as to speak of their"pernicious ways" (verse 2). John wrote that we should "try the spirits whether they are of God: because manyfalse prophets are gone out into the world" (1 Jno. 4:1).

Denominationalism Is a False Way

The "doctrines and commandments of men" have spawned the multitude of denominations of our day.Every one of them has grown out of human wisdom and differs in some way from the church revealed in the scriptures. While each one may hold to some truth, thereis a mixture of error. It is entirely possible to be so takenby bold statements of truth on moral issues by skillfuldenominational preachers, that we forget the system oferror which they promote and the dangerous delusion ofsouls who follow after them. You can listen to the popular media preachers from here on and you will notlearn what to do to be saved, nor what the church is, how it is organized, what is its work, what constitutes trueworship and a host of other things which the Bibleteaches, but which they do not preach. Have you allowedits errors to fade into a pale gray? Don't hate the peoplecaught up in it. Love them — enough to teach them the truth and oppose the error. But don't forget to "hate every false way."

Institutionalism Is a False Way

Our own brethren have erred greatly in inventingand fastening onto the churches human enterprises ofvarious kinds. They have forgotten the nature, organization and true work which God gave the church in thescriptures. We have had a proliferation of institutionsfor benevolent purposes, for educational pursuits, forevangelistic activities to say nothing of the social gospelgimmicks. Intruding into the silence of the scriptures,they have acted without divine authority. They arewrong. These practices are not just gray — they are asblack as sin can be. John said those who go beyond the doctrine of Christ "have not God" (2 Jno. 9-11). Thatsame passage forbids giving aid and comfort to those who go about bearing a different gospel.

Moral, Compromise Is a False Way

Sexual relations outside of a scriptural marriage aresinful and will doom one to Hell unless repentance isforthcoming. Homosexuality is an abomination to God.It is not just "an alternate life-style." Abortion involvesthe premeditated taking of a human life. It is a slaughterof the innocents. Mercy killing (euthanasia) falls intothe same category. Both of the last two named practicesindicate an irreverence for the right of human life.Among Christians, I have heard preachers who still speak out against immodest dress while mixed bathing,or working in the yard, or playing tennis, or anywhereelse in public, or who preach against social drinking as"one of the black or white guys." Well, bless your heart,is everything gray? Is there no way of determining whatis right conduct for the people of God? Are the secularhumanists correct when they tell us "there are no rightor wrong answers"? Defenders of unscriptural mar

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riages are coming out of the woodwork. Positions havebeen and are being taken which are contrary to theprecepts of the Lord. They are false ways and need to becalled that. We need to love the sinner and have compassion on him (or her), but we must detest the sin. Ifeveryone decides to say nothing about it, then the sin will remain and souls will be lost.

We have had enough ambiguity. It is time for a certain sound which admits of no misunderstanding. Allof us must guard our hearts against arrogance, self-righteousness and their kindred spirits, but we must, for the salvation of our own souls, maintain an absoluteabhorrence for error in whatever form it takes. Do you"hate every false way"?

DINOSAURS ATTACK CHILDREN!

Today's children are being attacked by dinosaurs!From dinosaur dolls, balloons, T-shirts, beach toys,cookies, and even on the side of milk cartons, childrenare being bombarded with dinosaurs. Pictures and replicas of dinosaurs automatically conjure up a falseconcept of prehistoric creatures which supposedlyevolved 175-200 million years ago and became extinct65-70 million years ago, long before man came on the scene.

Here are some things you need to know:

1) DINOSAURS WERE REAL CREATURES THATONCE LIVED ON THE EARTH. A trip to DinosaurNational Park along the Colorado-Utah border willreveal dino skeletons still embedded in the earth's crust. Many were huge creatures, larger than any knownanimal today, and some were as small as a duck.

2) EVIDENCE SHOWS THAT MAN AND DINOSAURS LIVED AT THE SAME TIME. There are placesin Arizona and Rhodesia where pictures of animals,including dinos, are drawn on cave walls and canyons bymen who lived hundreds (not millions) of years ago. Howcould they have known how a dinosaur looked if theyhad never seen one? They couldn't go to a museum, aTime-Life Magazine, or a school textbook on evolution tofind out. There have been several findings of human anddinosaur footprints showing them to be contemporaries."These tracks are widely distributed and are usually only exposed by flood erosion or bulldozers. They have been carefully studied and verified by reliable paleonologists and cannot be dismissed as frauds" (Wysong, R.L.,THE CREATION-EVOLUTION CONTROVERSY, Inquiry Press, Midland, MI, 1981, p. 455).

3) DINOSAURS DID NOT EVOLVE. Dinosaur fossils are strong evidence for creation, not evolution. Ifevolution were correct, one would expect to find the smaller dinos in the older and deeper stratas of the earthrather than the giant, more complex ones. The facts are quite different. The very largest (Apatosaurus, Diplodocus, and Brachiosaurus) are found in the supposedlyolder Jurassic strata, not in the later Cretaceous strata. No smaller, less-evolved ancestors have been foundleading up to the giants. like many other creatures, thegreat dinos appear abruptly in the fossil record — without any hint they were coming!

If they slowly evolved, as evolutionists say, we ought to find transitional forms (in-between kinds) showing

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gradual formation of the armor plate, spikes, etc., but none are found. All of a sudden in the fossil record there is a Triceratops, complete with armor plate, spikes, andall, just as we would expect the fossil record to look if God had created him! Nowhere do we find spikes starting outas little spikes which over million of years gradually gotbigger and bigger. This is strong evidence for creation.The first time their fossils are found they are complete,with no intermediate forms leading up to them. Thats because God created them that way.

4) THE BIBLE HOLDS THE KEY TO WHY DINOSAURS BECAME EXTINCT. Over 55 different theories advanced by evolutionists have come and gone in attempts to explain what happened to the dinos. But noneoffers as good an explanation as that of the worldwideflood in Noah's day. It was the greatest catastrophe in history. Nothing else compares! It rose above the mountains (Gen. 7:20), which explains why fossils of seaanimals have been found on mountain tops. Every living thing "in whose nostrils was the breath of life, of all thatwas in the dry land, died" (7:22). The earth itself wasbrought to ruin. Not only did it rain for 40 days and nights, but fountains from the great deep came bursting forth (7:11). The water covered the earth for at least 150days (7:24). It was almost that long again before thewaters abated.

Quick flood burial would be the only way so manydinos could become fossilized in the way archaeologistshave found them. (Not all dinos have completely fossilized. In some cases dinos are as much as 50% bone instead of stone, still containing protein and amino acids. This is a real problem for those who claim dinoshave been extinct for 65 million years). Animals and plants fossilize only if buried quickly and deeply beforepredators, decay, and weather destroy them. In manycases the bones are crushed and piled atop each other.

There are two probabilities that would explain theextinction of dinos. After the flood the dinos which came off the ark would have become extinct because of the destruction caused by major changes to the earths surface. Lush forests were destroyed and many forms offood would have been unavailable as a result of the world's greatest catastrophe. The post-flood climate would have been dramatically different than the pre-flood climate.

Man, himself, could have killed off some of the survivors just as he has caused the extinction of many othercreatures. In the last 350 years almost 400 species havedisappeared, including the saber-toothed tiger and passenger pigeon. Because of his superior intelligence,man has been able to outsmart and dominate animals much larger than he. The history of the animal worldhas been a record of extinction. Dinosaur fossils have

'been found on every continent and creationists point tothem as natural evidence of a worldwide flood. 5) WHAT THE BIBLE SAYS ABOUT DINOSAURS.The word "dinosaur" (terrible lizard) does not appear inthe Bible. But there are some biblical descriptions ofsuch animals that would not describe any known creatures today.The translators apparently did not know how to translate behemoth so they transliterated it. Webster's Dictionary says it was "a huge animal assumed to be ahippopotamus." But note that it had "a tail like a cedar." Did you ever see the tail of a hippo? A little curly-Q onthe end of a 2 1/2 ton hippo! Not very impressive. No oneever wants to photograph a hippo from the back. Somecommentaries say it was an elephant. Did you ever seean elephant's tail? This creature have a tail like a cedar?It was a massive creature called "chief of the ways ofGod." Concerning the cedar, DAVIS DICTIONARY OF THE BIBLE says it was a famous tree of Lebanon (1 Kg. 5:6) tall and stately (Isa. 2:13; Ezek. 17:22; 31:3) Itfurnished a timber much prized in the construction oftemples (2 Sam. 5:11; 1 Kg. 5:5,6; 7:1-12; Ezra 3:7). Fromit pillars, beams, and planks were cut (1 Kg. 6:9,10,18;7:2, 7); idols were hewn (Isa. 44:14); masts were made for ships (Ezek. 27:5) ... It is a large tree of dome-shapedform, with long spreading, contorted branches. ..."p.

129.

See also the description of leviathan in Job 41. Since these passages do not describe any living creaturestoday, they must describe huge animals that lived in the

'past but are now extinct, such as dinosaurs. Nothing else fits this description.6) THE EXTINCTION OF THE DINOSAURS ARGUES AGAINST DARWIN'S THEORY OF NATURAL SELECTION, OR "SURVIVAL OF THE FITTEST." Dinosaurs as big, strong, ferocious, and impressive asthey were, did not survive — though many small animals that dinosaurs could have killed, did survive. There were other more important factors involved thanDarwinism, such as Noah's flood.

7) MUCH THAT WE HAVE BEEN TOLD ABOUTDINOSAURS HAS BEEN GUESSWORK. Scientists have not always been careful enough in their descriptions. Fossils were not found with labels and pictures.For examples, Bronosaurus has been the most popularof all dinos. But it was recently discovered that he hadthe wrong head, for over 70 years! It is important torealize that when scientists dig up a number of bones,they rarely dig up the animal with flesh intact. Theyusually have less than 40% of the animal to tell themhow it originally looked. Many assumptions have beenmade.

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The next time your faith or the faith of your childrenis attacked by dinosaurs, it would be good to rememberthese things. Don't be afraid. They're harmless.

IS JESUS THE SON OF GOD, ETERNALLY?

QUESTION: (I) In view of Phil. 2:5-8, Gen. 1:26, Jn.

1:1 and 1 Jn. 5:7, was the relationship of Father-Son an existing relationship before creation? (2) If not when did it become a Father-Son relationship? (3) Did this relationship lessen the glory, majesty, and authority of JesusChrist as deity? (4) When Jesus ascended back to heaven,is there still a Father-Son relationship? (5) If so, will this continue on in eternity? (6) Please explain I Cor. 15:27

28.

ANSWER: As you can see there are several related questions asked by the querist. We will attempt to answer them in the order given.

1. It is my persuasion that Jesus is the eternal Son of God. Some believe Jesus became the Son of God at His physical birth. The designation, "Son of God," depictsJesus' nature and not His incarnation. There are passages which indicate that He was the Son of God beforeHe became flesh. John recorded, "For God so loved the world, that he gave his only begotten Son ... For Godsent not his Son into the world to condemn the world; butthat the world through him might be saved" (Jn. 3:1617). Jesus was the Son, seemingly, before God gave Him and sent Him. Compare Rom. 8:13; Heb. 1:2; 1 Jn. 4:14.Of course, there is a possibility that these passages areanachronistic, meaning the name "Son of God" is usedout of chronological order. For example, we say, "President Reagan, when he was a boy..." He wasn't President then, but we carry back this honor to that time. Thiscould be true of Jesus as "Son of God," but other Scriptures do not demand it, so we take the texts we mentioned at face value.

Jesus referred to Himself as the "Son of man." This stresses His manhood, a manhood of unique order incomparison with all other men. On the other hand, "Sonof God" stresses His deity, yea, His uniqueness in Hisrelationship to God. Angels are sons of God (Job 1:6; 2:1),Adam was a son of God (Lk. 3:38), Israel was God's son (Ex. 4:22) and those in Christ are sons of God (Gal. 3:26,ASV). But Jesus is THE Son of God in a special sense.What is this sense?

W. E. Vine wrote in regard to "Son of God" the following: "An eternal relationship subsisting between the Son and the Father in the Godhead is to be understood. That is to say, the Son of God, in His eternalrelationship with the Father, is not so entitled because

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He at any time began to derive His being from the Father(in which case He could not be co-eternal with the Father), but because He is and ever has been theexpression of what the Father is; cp. John 14:9, 'he thathath seen Me hath seen the Father.' The words of Heb. 1:3, 'Who being the effulgence of His (God's) glory, and the very image of His (God's) substance' are a definitionof what is meant by 'Son of God.' Thus absolute Godhead, not Godhead in a secondary or derived sense, isintended in the title." No angel, nor man, is a son of Godin that he is God.

2. This question is answered in number 1. However,some advocate that Jesus became the Son of God through, or as a result of, the Virgin Birth. But AlbertBarnes reasons that "the certain of Adam, by the immediate power of God, without father or mother, would constitute him the Son of God in a sense equally or even more exalted then that in which the title is applied toJesus if the miraculous conception were allowed toexhaust its meaning. ...

"In the end, therefore, we must resolve the name intothe divine nature. That it implies equality with God is clearly proved in this commentary. So the Jews understood, and the Saviour tacitly admitted that their construction was right" (Romans, pp. 22-23). Cf. Jn. 5:1718; 10:30-36.

A few words just here are in order about "the onlybegotten" Son of God (Jn. 1:14, 18; 3:16, 18). Someinterpret "only begotten" as meaning "generation," but

W.E. Vine observes: "... the word 'begotten' does not imply a beginning of His Sonship. It suggest relationship indeed, but must be distinguished from generationas applied to man.

"We can only rightly understand the term 'the only begotten' when used of the Son, in the sense of unoriginated relationship." Vine then quotes Moule: "The begetting is not an event of time, however remote, but afact irrespective of time. The Christ did not become, but necessarily and eternally is the Son. He, a Person,possesses every attribute of pure Godhood."

The statement, 'Thou art my Son, this day I begottenthee" (Psa. 2:7; Acts 13:33; Heb. 1:5) is best understoodas perhaps a poetic metaphor of the resurrection andenthronement of Jesus Christ. Read the context of Acts

13:33. In Rom. 1:4 Jesus was "declared to be the Son of God with power... by the resurrection from the dead." InHis earthly ministry He claimed to be the Son of God,and His resurrection proved or established it.

1. The Father-Son relationship being eternal in nature and unchangeable (Heb. 13:8), there was nothing tolessen as far as essence or traits. However, Jesus diddivest Himself of glory, majesty and authority when Hecame to earth. He emptied Himself (Phil. 2:7, ASV), notof deity, but of riches (2 Cor. 8:9), heavenly glory (Jn.17:4) and independent exercise of authority (Jn. 5:19,30; 14:24). These divestments had nothing to do withJesus becoming the Son of God. They were necessary toHis becoming the Son of man.
2. The Sonship of Jesus remains, being eternal. Theredeemed wait for the Son of God from heaven (1 Thess.1:10). Christ is now Son over His own house, the church

(Heb. 3:6). We confess that Jesus IS (not WAS) the Sonof God (1 Jn. 4:15). To the church at Thyatira Jesus said,after He had gone back to heaven, 'These things saiththe Son of God" (Rev. 2:18). In view of these texts, andothers, we must conclude that Jesus is the Son of God inheaven.

1. When the end of time comes Jesus shall deliver up the kingdom to the Father, and Paul specifically statesthat the SON shall be subject to the Father (1 Cor. 15:2428). Hence, in eternity, Jesus is spoken of as "the Son."
2. 1 Cor. 15:27-28 teaches that the Father delegatedto Christ to rule and reign over all things, except theFather, Himself. Cf. Matt. 28:18; Eph. 1:20-22; 1 Pet.

3:22. Having put down (destroyed) all rule, authority and power (v. 24), and conquering the last enemy, death

(v. 25), Jesus will deliver up the kingdom to the Fatherand then become subordinate unto Him.

This subjection does not mean that Christ is not deity.Paul is not speaking of the essential nature, either ofChrist or the Father. He is speaking of the work Christhas accomplished and will accomplish. In the culmination of this work Jesus will be subject, voluntarily, to theFather. Herein the absolute unity of the Trinity willbecome the more entirely, conspicuous, and God (mostlikely the Godhead, the Divinity, consisting of three persons) will be all in all.

"IT HATH BEEN SAID ... BUT I SAY"

Several times in Matthew, Chapter Five, Jesus usesthe phrase "it hath been said" with reference to the law of Moses. But, he contrasts what "hath been said" with"But I say unto you ..."

The same distinction was made between what Moses "suffered" the Israelites to practice, and what God originally intended "from the beginning" (Mt. 19:7, 8). Jesusfortified God's position by saying, "And I say unto you..."

(v. 9).In our times, as we look down the long list of what"hath been said" by men on the subject of marriage,divorce, and remarriage, and look at all the resultantconfusion, there is a need to get back to the words ofJesus when he said, "But I say unto you ..."

"It Hath Been Said"

1. "Put away his wife for every cause" (Mt. 19:3) —The Jews tried to make it appear that Moses sanctionedtheir practice. At least, they were "to give a writing of

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divorcement" and state the reason for the putting away.

1. "No-fault divorce" — This is simply a generic termto cover "every cause" without stating the specific cause.
2. 'The adultery of Mt. 19:9 is not literal, but figurative" — What would these say about the woman "taken in adultery" (Jno. 8:3)?
3. "Mt. 19:9 under the law of Moses" — This positionalso causes some to eliminate the books of Matthew,Mark, Luke, and John and relegate their contentswholly to the Law of Moses. These have a hard timeexplaining the 400 yr. gap between Malachi and thefour letters mentioned which were written around A.D. 60-70.
5. "Mt. 19:9 applies to the church but not the world"

— If this part of the law of Christ does not apply to alien sinners, how does any part of Christ's law apply to those "not under the law of Christ"?

1. "When the innocent party remarries (having thecause of fornication), this gives the guilty party theright to remarry." — With this saying, all you wouldhave to do to get out of a marriage is commit fornication,wait for the innocent party to remarry, then get marriedagain. And, if you could do it with the first marriage,how about a second? A third?
2. 'The 'not under bondage' of 1 Cor. 7:15 gives thebeliever cause to remarry." If this be true, all would bebetter off to marry an unbeliever, then goad them intoleaving the believer.
3. "You can be put away for causes other thanfornication, but when the other party remarries, youcan then 'put them away' retroactively, or 'after thefact.'" With this saying, the last part of Lk. 16:18 ismeaningless; the Lord could have just omitted it.

No claim is made to have exhausted all that "hath

been said" by man on the subject of marriage, divorce,

and remarriage. Neither has an attempt been made to

debate or exhaust all that could be said on the various

positions mentioned. I have attempted to show briefly

how these positions either contradict the Bible or each

other.

It is my hope that when we look at all these confusingpositions, that we can readily see that "God is not theauthor of confusion ..."(1 Cor. 14:33). Further, we knowthat no two of those positions can be right at the sametime, as long as they contradict each other. And, as witheither of two contradictory positions, one must be wrong, and both may be wrong.

Some brethren use rules of interpretation and take positions with respect to divorce and remarriage that'they wouldn't touch with the proverbial "ten foot pole"on other subjects.

Some authors (mostly preachers), of these "it hathbeen said" positions have reversed themselves, leavingconfused and mis-taught "disciples" in their wake. Ipersonally know of two preachers who did this.

Without exaggerating, or resorting to hyperbole, Ithink it would be safe to say that if a new position weretaught on this subject today, you could find a situation by tomorrow that would fit the doctrine, or vice versa.

Given the present rate and direction, the church of tomorrow will see the majority of pulpits and eldershipsfilled with divorced/remarried men. And, when we reach that state, what shall be the fate of those not involved in divorce and remarriage, who will then be in the minority?

Again, at the present rate, if two people can have anadulterous marriage washed away by baptism withoutdissolving that relationship, why not a homosexual marriage or a "free love" relationship? Sectarian churches are already endorsing such practices, and given time and consistency, so shall we be.

When the church finds itself in such a sad condition,those same preachers who helped to bring it about will bethe first to disclaim any responsibility, just as some arenow attempting to do with liberalism. Each fellow willblame every other "it hath been said" position except hisown. And, like the parents of the blind man, they mayeven deny their own "offspring."

Then, congregations will want to send for someonewith the wisdom of Solomon, the courage of Daniel, andthe power of Elisha to strike his hand over the malignancy, say a few magic words, and make everythingclean and whole again.Brethren, if you want me to preach on the subject, Iwould prefer to do it before the congregational ship getsso lopsided that there won't be a level place to stand.

"But I Say Unto You"

We need to spend more time preaching and teaching what God and Jesus have said on the subject of themarriage relationship, instead of spending so much timetrying to get around what they said and thus givingbirth to all the "it hath been said" philosophies among us.

And, we should have started back there with Timothy's grandmother, instead of waiting until Timothy's grandchildren have been divorced and remarried two orthree times (2 Tim. 1:5). "The night is far spent..." (Rom.13:12).

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The term is heard many times in many differentcircumstances. A youngster is told to "grow up" and do what he knows to be right. A teenager is informed thatthe things which once were cute and amusing as a child,are no longer becoming to him and he ought to grow up.Many an immature young Christian, who has not taken seriously his commitment to Christ, is appealed to to"grow up". It would appear that in many areas of thislife, people are expected to "grow up".

Regretfully, often in the church, we tolerate constantimmaturity on the part of many who should know betterand should be spiritually mature. Hebrews 5 speaks ofthe time when we "ought to be teachers" but instead actlike beginners, and are in need of the basics again. Thisis not the natural progression of a child of God. We are supposed to be growing up in Christ. We are to be developing a degree of maturity and dignity in thekingdom, which will gender in others a desire to look to us as leaders, in years to come.

Sadly, we have many in the church who are contentto stay in a state of perpetual childhood, or adolescence,spiritually, and never do what it takes to grow up inChrist. Growing up in this life is often scary. Anythingthat is unfamiliar is complete with its' own set of fears. But once it is undertaken, we quickly see that our fearswere not justified. Growing up in Christ is a natural thing and we should look forward to it. Can you remember the first time you were able to use a razor and comeaway with a little stubble? Do you remember how satisfied you felt? Do you remember the first time yourfolks trusted you enough to shoot a gun, or spend thenight with a friend? Which one does not remember thefirst time that Dad trusted him with the car? All of these are standouts in our beloved memories and they are indelibly printed there for all our conscious lives.

What growing up memories do you have, as a Christian? Do you have any? How much have you grown sinceyour initial obedience? Are you a better person, morally,socially, and spiritually, than when you first obeyed?Are you a little worse? Have you experienced growingpains, as a child of God? If not, then you have robbed yourself of some of the richest spiritual blessings wepossess. If you have not experienced the joy of sittingwith someone and studying with them from God's Word and answering questions they might be grappling with,from the Bible — then seeing them grasp what is beingspoken of and become obedient to it, then brother youare missing out. If you have not visited the sick, helpedthe needy, given yourself to daily Bible study, and enjoyed the blessings of worshiping with fellow saints,your life is lacking. If you have not given of your time tohelp encourage fellow brethren in different locationsduring gospel meetings or when traveling, or if you havenot availed yourself of the privilege of hearing the gospelspoken by many capable speakers, perhaps you havenever grown up spiritually and you are still a baby.

But alas, we live in a society which coddles cutenessand condones immaturity as a freewheeling lifestyle.We are a society which faints at commitments and runsscared at the thought of responsibility. These conceptsstrike fear in many a modern day Christian. Consequently, what many saints do is content themselveswith mediocrity and slowly get into a rut. They findgreat company from many who have also grown comfortable with lukewarm, apathetic inactivity. Oh yes, thereis a technical spark of life there, but it wavers andflickers and stands in constant danger of going out completely. On rare occasions one may feel a twinge ofconscience. For a brief period he gets the brethren to"talk" about what we should be doing. Agreement mayeven be reached that everything is not being done which could be done in service to God. Plans are even unfolded as to how we can better ourselves. But time and lack of commitment and a fear of "who is to be responsible" forthis action, slowly erodes the best laid plans, and a putrid malaise once again begins to permeate the congregation. Brethren go off and put their spiritual transmissions in neutral and again become "idlers" in the kingdom.

Then there is the other extreme. Many a zealous sainthas seen this attitude prevail until he can stand it nomore. He wants change and he wants it now. He falselyassumes that anything is what will work the magic thatwill get uncommitted saints to work. And so, a course ispursued by those in this caste, to try to be different for difference sake. Instead of putting their spiritual transmissions in gear and progress toward real growth, theyliterally "strip" their spiritual gears, in order to get those"lazy folks to work". Often one even borrows from the philosophies of the denominations in order to "do something". They walk on the cutting edge of the charismatics and have a flirtation with the doctrines of men,and they falsely assume that number in the assembly,are the sole determiners of growth. The appeal to theWord is supplanted for an appeal to emotion alone.Firmness and kindness in presenting God's Word isreplaced with cuteness and honey-coated expressionswhich sound good, but when examined in light of thescripture, they leave much to be desired. They are likecotton candy, pretty and sweet from the outside, but fullof nothing on the inside.

I am tired of brethren who will not grow up. I am alsoweary of preachers who spend much of their time,talking about what needs to be done by others, whenthey are not willing to do it themselves. I am incensed atthe spiritual malaise which hangs over many congregations. Inactivity and stagnancy will kill as surely asanything. We all realize that one of the best ways to ruina house is to leave it sitting, with no activity. We Christians must get to the task of preaching the gospel

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to a lost and dying world. We must get after the businessof reproving, rebuking, and exhorting, those who arefellow saints. We must become more sensitive to sin in the lives of our brethren. We have to exercise more diligence in teaching and warning of false doctrineswhich threaten. We must become more sensitive and caring to those who want to preach the gospel on foreign soil. We must get as worked up over spreading the gospelas we do over spreading new paint. We must train anddevelop more leaders among us. We had better teach.

But, let us not sacrifice truth for numbers. Let us notassume that we have to do away with the establishmentin order to grow. Let us demand of ourselves only the best, in service to God. In doing this let us also rely on theGOSPEL, as the Power of God unto salvation (Romans1:16). Let us all do some growing up in Christ, so we can all be with Him forever.

ANOTHER VIEW OF THE THIEF

The crucifixion scene takes note of two thieves put to death with Jesus. One of these had an impressiveconversation with the Lord while hanging on the cross(cf. Lk. 23:39-43). There is an obvious difference in the attitude of the two thieves, at least at this point. Thesimilarities of their situation aside, it is apparent theattitude of one is hardened, resigned, completely without show of remorse. The bitterness in his tone is perceptive as we hear his, "If thou be Christ, save thyselfand us."

It is the other that is the more interesting and withwhom we are more familiar. In him we detect a tender,sorrowful and penitent attitude reflected in the rebukeof his companion. "Dost not thou fear God, seeing thouart in the same condemnation? And we indeed justly; forwe receive the due reward of our deeds: we hear his,"Lord, remember me when thou comest into thy kingdom."

This man by many is viewed as a typical convert,proving the case for conversion without being baptized.Certainly any misunderstanding needs to be clarifiedand due note must be taken to this being the exceptionand not the rule to conversion. It goes without saying,Jesus had the authority and power to make any exception during his ministry. This is not an illustration ofgospel obedience as applicable to all today. Note must betaken of the fact that he lived prior to the age of the gospel and its application. It is a different view, however, of this thief that I propose. An examination of him,somewhat psychological, to stimulate understanding ofsome basic facets of human nature and conduct. It is suggested we can see in him something of what is seenin all.

Nothing must be allowed to upstage the crucifixion ofthe Son of God. The agony, physical trauma, spiritualanguish and terrible death, can be accurately viewed and properly perceived only as the cause is envisioned.The cause is sin! The cross is the consummation of the plan of the ages, redemption. Here is epitomized the loveof God. "For God so loved the world, that he gave his onlybegotten son, that whosoever believeth in him should not perish, but have everlasting life" (Jn. 3:16). Our viewof the thief is in complement to Christ, the cross and thelove of God. Hopefully, we sharpen perception, enrichunderstanding and appreciation for this as we considerthe thief.

WHO IS THIS MAN? He was a child of God generically just as you or I. The natural law of procreationmakes us all the children of Adam, generally the children of God. This admits to origin, created in God'simage, a living soul. "So God created man in his own image, in the image of God created he him; male andfemale created he them" (Gen. 1:27). He was endowedwith all the inherent qualities of manhood.

The thief was also some mother's son, a fact admittingthe natural process of life through mother and father.There is no reason to conclude, even suspect, that thisman was an illegitimate cast off growing up with out loveor guidance, or, that he in any way was deprived of hisbasic needs, emotional or physical. In all probability thisthief had the same basic opportunities common to allincluding expression of love, provision of food, clothing,shelter, and even instruction. He may have even been nurtured in the admonition of the Lord. If a Jew, as somesuppose, subject of the stringent instruction and discipline outlined under the law. There is no reason to doubt that he was loved by his mother who as she nursed himprobably dreamed in hope of his maturing, being successful, above all of his being faithful to Jehovah. Surely,these things are not simply idle speculations, unfounded presumptions, but logical implications. Be thisknown, this man was not always a criminal. He startedlife at the same point we all do, in complete innocence.

This thief was unique in that he was the last to haveintelligent conversation with the Lord. Obviously possessing insight above the other he recognized the innocence of Jesus and at the same time manifested an intelligent assessment of their situation. His was a freeand undenied admission of his guilt. There can be nodoubt of his comfort on hearing the words of Jesus tohim.

Second question about this thief: WHAT MADE HIMWHAT HE BECAME? Keep in mind he was a criminal,tried and convicted, condemned to death by crucifixion.Upon whom is the blame to be placed for this? Is thesociety of his day, the political system, the culture, thelegal system? Where is the blame?

While we recognize he was not always a criminal we

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must keep in focus the fact that his parent's sin was not responsible. The overriding principle of personal accountability is clearly established in the scriptures."The soul that sinneth, it shall die. The son shall notbear the iniquity of the father" (Ezek. 18:20). Even if hisparents were criminals before him this did not makehim one. Parent's failures, as such, did not make thisman a criminal. The failures of parents affect the livesof their children, certainly they do. We must correct aswe can, repent of every sin. But, parents are not responsible for what their children become, good or bad. Thecapacity to rise above every parental failure is withinthe strength of will and character of every individual.

What made this man, what makes every man what hebecomes is his own choice, attitude and conduct. Thethief was what he was, guilty before God and man, due to this. In the final analysis this is the case with each,there is no other answer logically, intelligently or scripturally. Notwithstanding the tenderness of emotion andlove which cries otherwise.

WHAT CAUSED THE THIEF TO TURN TO THE LORD? Surely what he had been taught had somethingto do with it. However, careful attention on the part ofparents in this area is no guarantee. Parents may,"bring them up in the nurture and admonition of theLord" (Eph. 6:4), set the example of godliness as did thegrandmother and mother of Timothy (2 Tim. 1:5), andwhile certainly stack the odds in favor of righteousness,still not guarantee it. Sometime after all is done thereremains but the hope that the rebellious child will havetime to repent and change course. "Train up the child inthe way he should go: and when he is old he will notdepart from it" (Prov. 22:6). Some must take comfort inthis general rule and be content with the adage, "wherethere is life there is hope."

Maybe what he had seen and heard recently causedhis turn to the Lord. The bruised body of the Lord,mockery of the mob, the cruelty of the soldiers. Perhapsthe condescending love of Jesus, "Father, forgive them."An objective look at himself may have done the trick.Recognizing the innocence of Jesus and admitting hisguilt, he saw himself as he truly was, a criminal beforeGod, standing in need of pardon and forgiveness. Thushis plaintive cry, "Lord, remember me."

Finally, in this, another view of the thief, let us notethe result of his turning to the Lord. He had immediateblessing for Jesus said, "Today." His was a relationshipof security as promised by the Lord, "thou shalt be withme." Be with me where? Where I am, "paradise." Whatcomfort to the oppressed spirit and guilt ridden soul ofthis man. What of you and me? When men turn to theLord today in obedience to the gospel the results areidentical. Immediate security and finally the presence ofthe Lord.

STUDIES IN FIRST AND SECOND TIMOTHY 2 Tim. 2:1-13

This chapter begins with Paul affectionately reminding his son (in the gospel), evangelist and co-laborer, ofthings essential to saving self and them that hear.

Essentials To Fruitful AndRewarding Evangelism (v. 1-7)

The first charge given is "Be strong in the grace thatis in Christ Jesus." The "grace" of this verse is the gospelof Christ — the "form of sound words" heard from Paul

(1:13) — "That good thing given Timothy" (1:14) — "thegift in Timothy," given by prophecy and laying on ofPaul's hands and the presbytery (1:6), involving theScheme of Redemption. Without this being faithfullypreached, salvation would be impossible. Success depended upon Timothy, and every other proclaimer oftruth, being strong in their faith, zeal, and fearlessness.Selfishness, fear, doubts, hesitancy and compromise have no place in the life of a preacher of truth. Such things are signs of weakness and do not manifest thespirit of a true minister (1:7).

While "strength," itself, is an ingredient of fruitfuland rewarding evangelism, the apostle goes on, in theverses that follow, to mention four other essentials. All five of the things mentioned may be looked upon ascharacteristics of (the how) being strong in the grace that is in Christ Jesus.

The second ingredient is "commit thou to faithful men, who shall be able to teach others also" (v. 2). Unlessthis is done, successful evangelism ends when the evangelist leaves. Unless converts are nourished, urged andprepared to pass on the gospel to others, there is a flaw(weakness) in our evangelism. Please notice that thething to be embraced and passed on to others was whatTimothy had heard from the inspired apostle Paul—thetruth. Without this ingredient, we can not be strong inthe grace that is in Christ Jesus.

The third thing that makes for strength in the graceof Christ is "endure hardness (suffer hardship-NKJ) asa good soldier of Jesus Christ" (v. 3). Jesus never promised that it would be easy to follow Him — be a good soldier of His, but forewarned of sacrifice, self-denialand persecution (Matt. 16:24; Acts 14:22; 1 Thes. 3:3; 2 Tim. 3:12; Lk. 10:3; Matt. 10:34-36). The evangelism ofmany has been a failure because of their self-interest,"fainting at the sight of blood," and love for this present

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world. Some just do not have the strength to endure theslights and barbs of society, material scarcity, or actualinfliction of pain, that often comes from "standing up forJesus." This means they do not have the strength tosave themselves and others. Good soldiers know that they will be facing many dangers, privations, and evendeath, but they endure, never give up or turn back.Otherwise, they would not be "good" (successful) soldiers. It is the same way with Christ's soldiers.

The fourth essential to strength in the service ofChrist is "no entanglement in the affairs of this life" (v.4). Soldiering is given as an illustration of the importance of this. A soldier, engaged in military service,knows that he will not be able to go home at nights andsleep in his own bed, spend a few days each weekplowing, planting, harvesting his fields, or tending and managing some business enterprise. If he is going to besuccessful at soldiering, he will have to make arrangements concerning these interests so that he can separate himself from them and give full effort to soldiering.The same things is true of a successful evangelist. I amnot saying that a dedicated man, engaged in secularwork, cannot fill preaching appointments, hold meetings, or do local work and do a good work, nor am Isaying that one dedicated to preaching can never "maketents" on the side when circumstances demand it in order to continue his preaching. I do believe, however,that one who has committed himself to the work of ministering the gospel and is being fairly supported bybrethren, ought not become involved in other work andactivities in order to have more and better of this world's goods. Becoming involved in other things so asto be successful in them, will take away time and effortfrom evangelism and jeopardize the goal of saving selfand others. The successful evangelist, who pleases hisLord, must give undivided attention to being "a goodminister." Any affairs of this life in which a goodminister of Christ is involved, should be contributors tohis prime objective — preaching the word, and not a hindrance.

A fifth essential to "being strong in the grace that isin Christ Jesus" is striving lawfully (v. 5). The illustration given is that of a runner in a race who cannot becrowned "except he strive lawfully." Two things arelisted here as essentials to being crowned. They are"striving" and "unlawful."

There are those who feel secure in their faith (orbecause of their faith) and see no need for abounding,striving, and sacrificing in the service of God. These arethe kind James was warning when he wrote "But be yedoers of the word, and not hearers only, deceiving yourown selves (Jas. 1:22). He goes on to show that pure andundefiled religion is an active, doing thing (v. 27). Hecarries the theme even further, asking "What doth itprofit, my brethren, though a man say he hath faith,and have not works? Can faith (that faith-RSV) savehim?" (Jas. 2:14). After further arguing and illustratingthe matter, he concludes that "faith without works isdead" (v. 20) and says "Ye see then how that by worksa man is justified and not by faith only" (v. 24). Thosewho believe and teach that once you have faith (aresaved), the crown is always secure, whether you are entangled with the world or not, strive lawfully or not,obey fully or not, labor or not, are, as James taught,"deceiving themselves." The matter of striving is an essential to obtaining the crown. The lukewarm and unprofitable servants are condemned (Rev. 3:16; Matt.25:30).

Many religious leaders, including brethren in the Lord's church, spend a lot of time teaching that one reallydoes not have to be "lawful" in all matters and deridingthose whom they call legalists. They can understand how participants in a sports contest may be disqualified and denied the crown for any infraction of the rules, butrefuse to accept this as true with soldiering or runningfor the Lord. It is, however, a truth clearly stated in the verses under study and throughout Paul's letter toTimothy, urging faithfulness to "doctrine" and the truth Timothy had received from him. (See Gal. 1:6-9; 2 Jno. 9; Col. 2:8; Matt. 15:9).

The importance of striving is further emphasized, and illustrated, in verse 6, where it is pointed out that the husbandman must first labor before partaking of thefruits. Not every soldier will have the praise of hiscommander, but those who give undivided attention to soldiering will. Not every contestant wins the prize, butthere is this prospect for those who strive diligently and lawfully. Likewise, the husbandman must toil diligently,and according to the laws of nature, before he is entitledto the fruits and benefits of his labor. These three figures

— the soldier, the contestant, the husbandman — allemphasize the importance of diligent, lawful, labors andblend with the exhortations previously give to Timothy to "stir up the gift that is in you" — "Hold fast the formof sound words" — "Keep that good thing which wascommitted unto thee" — "Be strong" and "endure hardness." All are essentials to "saving thyself and them thathear thee."

Help From The Lord

Christians are often under great temptation to become despondent and discouraged, therefore, need the Lord's help in facing duty and responsibilities. If Timothy, and we, would prayerfully consider what Paul saysof the soldier, contestant, and husbandman about whatis necessary to success or reward, we will, with God'shelp, clearly understand and appreciate our responsibilities (v. 7).

Paul and Christ As Examples

Something else to remember that will inspire andencourage is that Jesus Christ, the promised seed ofDavid (the Messiah) came, was crucified, raised from the dead, and highly exalted, making possible salvation (v.8). Christ is an example of faithfulness to duty resultingin salvation for others and reward (Phil. 2:5-11). Thiswas the heart and soul of the gospel Paul preached (1 Cor.15:1-4). No amount of suffering and persecution couldturn him from preaching the word whereby he could savehimself and others. Enemies could threaten, punish, andimprison him, but they could not bind the word of truth

(v. 9). Paul not only endured all things in prospect of hisown crown, but on behalf of all saints, that they too mightreceive the salvation which is in Christ Jesus with eternal glory" (v. 10). Both Paul and Christ are examplesfor Timothy, and us, of the importance of faithful endur

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ance to obtaining success-salvation.

The whole matter (faithful saying) is summed up inverses 11-13. Living with Him eternally (spiritually) isconditioned on our dying with Him. Paul shows thatthis is done by our being baptized into Him (Rom. 6:35). Romans 6:8 is the same as v. 11 in our text. "Livewith Him" in verse 11 is called "walking in newness oflife" in Rom. 6:4.

Not only is that matter of "dying with Him" essentialto salvation, but also the matter of suffering (patientlyenduring) is essential to "reigning with Him" (theeternal crown) (v. 12; Rev. 2:10). If one who has "died with Him" (a saint) fails to suffer, shrinks back in theface of adversity, and denies his allegiance to Christ, hewill be denied by Christ in the judgment. The doctrine of "once saved, always saved" (eternal security of the believer) contradicts this text, and many others, therefore, is a false doctrine.

Failure on the part of Christians to faithfully endure does not change the Lord's position or what He hasdone to affect salvation for man (v. 13). Christ cannot deny Himself. He will ever remain all he claimed to be,no matter how many who have professed Him provefaithless.

The little adverb "out" and the local preacher are almost inseparably connected. Please read along.

The Try Out. The custom of most local churches in search of a preacher is called "The Try Out." The preacher is invited, sometimes at his own expense, topreach a few lessons for a congregation, answer somequestions in a business or elder's meeting, and then depending on the out — (there's the word again) — come of the try out, he is either hired or told, "we'll callyou if we can work things out (the word again).Whether the try out method is good or bad is a question everyone ought to consider. It is impossible to getacquainted with a preacher by such procedure, and equally, it is impossible for a preacher to learn muchabout the people whom he allegedly is to help and uponwhom he has to depend for his livelihood. But the try out is just the beginning.

The Feel Out. After the preacher is moved in,begins his work, almost inevitably, there comes a feelout effort by some of the members. All those questionsthey either refused or forgot to ask during the try out now surface. A sample might include, "brother Newblood, how do you feel about an elder whose children misbehave during the worship and Bible Study?" Or,"What do you think about a preacher who sold Scam-Wayproducts? "How much time do you plan to spend at thebuilding every day?" On and on the questions go, andbrother Newblood has no idea what lurks in the background prompting such "feelers." Sometimes, such questions are asked by the same kind of people, and for anidentical purpose, as asked Jesus questions, "testingHim." Every preacher must be on the alert to the Feel Outstate of his work with a congregation.

The Work Out. This stage is one that should be enjoyable for the preacher, but could be detrimental to thelocal church. By work out is meant, providing the new man with a number of things to do. Sermons, publications, classes, and home studies begin structuring into a new preacher's routine. The work out of a local preacher,unfortunately, does not end with this procedure—it often embraces much more. Daily (or minimally a regularschedule of) trips to all the local hospitals, and somewithin "driving distance," transportation for various and sundry needs of members, baby sitting children andsometimes the aged, secretarial work such as ordering allthe supplies for all local church activity, building maintenance, and social director for the brethren all graduallycreep into the expected work of the local preacher. To saythis work out is unrealistic is to be unrealistic, for in manyplaces, the routine of the local preacher is this and more.And, the work out will work out the preacher. No matterif he has no time for his wife and children, his own leisureand solitude, if he doesn't "work out," he can "get out."

The Play Out. By play out is meant that the localpreacher must provide all sorts of social activities in hishome, at his expense, and such must be done regularly.After all, the local church is not authorized to haveparties, get-to-gethers, social excursions, and picnics, isit? But, the preacher can and should do this. It is one of thebest ways to keep people interested, to attract nonmembers, to keep our young people enthused, some opine.It is difficult to argue against the effectiveness of the activity. The religious world around us, against whom wecompete for numbers, is offering everything from small puppet shows, to trips to Disney World, and if we aregoing to get our share, we have to do something. Since thefunds of the church treasury cannot be used, use the preacher's salary, the preacher's home, and his time toaccomplish the same purpose. The play out period is oneof the most demanding times of a local preacher amongbrethren. The preacher can "play out" personally, trying to play out people into salvation. Spiritual goals areseldom actually realized by the use of carnal methods.

The "Cuss" Out. There comes a time with most preachers, when some (many times just one) of the brethren get unhappy with him. His sermons are either toolong or short, too deep or plain, too pointed or too general,or just too (fill in the blank) for some members. Or, he mayhave called down some of their children who were guiltyof misconduct during worship or Bible Study. He may nothave invited them to one of the social activities he is expected to conduct, and therefore he is not what he oughtto be. During a Bible class (where else but the auditorium)some good saint asked a question involving a pet hobby or

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doctrine, the preacher took an opposite view, a discussion followed, and according to the good saint, thepreacher taught heresy and ought to be fired. The "cuss"out begins. I don't mean "cuss" in the sense of filthylanguage, but in the sense of abusive speech, unjustified criticism, the preacher is lambasted, belittled, and verbally clobbered. He is expected to take it like a man,admit he is wrong on all counts, and begin callingaround for another place in which to "serve the cause ofChrist." He usually does.

The Kick Out. The kick out doesn't usually take much time. This is probably the shortest phase of a preacher's association with a local church. No matter that he has debts to pay, children to take out of school,ask his wife to quit her job, sell his house (if he isfortunate enough to own an equity in one), he must be onhis way—way away. Sometimes it seems as if those whowere so nice, so filled with hope and encouragement, socooperative and friendly, when the preacher was "triedout" are the first in line with their kicking shoes on. And the preacher is expected just to bend over, assume theappropriate stance, and take the boot with meeknessand fear, lest he cause a problem. And, he usually does.

What can one say in conclusion? No good preacherever wants to do anything among the people of God butbuild them up, work with them in every legitimate wayhe can, and enjoy peace and harmony internally whiledefeating Satan's forces externally. If during the try outthe brethren could determine they have found a man who can do that, and if the man can determine thebrethren are like that, all ends well. But why is it thatwhen the local preacher errs (and they all do) someone doesn't drop by and discuss it sensibly, and offer the man the opportunity to change for the better? Why is it thatwe have this little scenario of "outs" that has become more than a pattern for local churches to follow? Thisarticle provides no alternates to the pattern we are currently following. It does, hopefully, provide the opportunity for wiser and saintlier people than its authorto begin working on it and come up with something that,in the days ahead, will create a situation where brethren truly work together for the good of the cause we all dedicate ourselves to.

About five years ago, Mike became a Christian. Today I preached a funeral for a friend Mike had where heworked at the time he was converted. What would you say at the funeral of this man?

* He had fought and been wounded in Viet Nam.There he killed so many people he could not count them. * He was married and had two children. But he frequently had affairs with other women. His wife would find out, he would be sorry, and she would take him backagain.

*He was extremely confused about life, and drownedhis troubles in alcohol.

*Mike had often tried to talk to Him about the gospelof Jesus, but he finally told Mike to just keep quiet. Herefused all counseling and help.

*Once a couple of years ago he tried to shoot and killhimself, but the wound was not fatal and he recovered. *Finally he ran around on his wife once too often and she divorced him.

*A few days ago he got a bigger gun and tried tocommit suicide again ... and this time he succeeded.

He left a wife, an 18-year-old son, and a 16-year-olddaughter. Who would they ask to speak at his funeral?Neither they nor he were members of any religiousgroup. I will tell you whom they did not ask: they did notask his drinking buddies to speak at his funeral!

But they remembered Mike and they asked him tofind someone to speak at the funeral because theyrecognized the big change the gospel had produced inhim.

Mike said a few words at the funeral and made some excellent remarks. The son and daughter sobbed through most of it. Following the regular funeral at thecemetery, there was a military funeral. At the end, thesoldiers fired their guns in salute. Apparently thisreminded the daughter of how her father had died, and she literally screamed in anguish.

There are many lessons to be learned at a funeral likethat. But one of the biggest lessons was the differencebetween our brother in Christ who had found God and was asked to speak at the funeral, compared to the man who never found God and was in the casket.

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

JIM DEASON, Rt. 1, Box 153, Culleoka, TN 38451 —After six and a half years of work with the Jackson Heights church in Columbia,TN, on July 1,1987 I began work with the College Vue church in the same city. The Lord has blessed us with progress. As we began hereattendance was in the low 50's and now in the high 70's. This year wehave had two gospel meetings and one VBS. The first meeting waswith Wilson Adams in which 8 were baptized and 3 restored. Weaveraged over 100 each night in our VBS with the majority of these being children of non-members. Connie W. Adams preached in oursecond meeting for the year in which one was baptized. We had morning services for only the second time in the church's history andwill probably continue this practice. Since the new General MotorsSaturn Plant will be locating here there will perhaps be readers of STSwho will be moving to our area. Come at any time and visit with us. Our building is located immediately across from Columbia State Community College.

MICHAEL GARRISON, P.O. Box 1281, Franklin, NC 28734 — We have had a good summer in the western North Carolina mountains.In June, Al Childers and Horace Gentry were appointed elders. Thisis the first time I have been able to work where there were elders qualified to oversee. We have also had many visitors this summer.Some of them spoke for us while here, including Don Brady, Ray Coneys, Harold Dowdy, Scott Love, Steve Dias and Mike Morris. Also,we have several men here who are able to teach and preach in myabsence.

In June we had a good meeting with Gilbert Alexander and will hear Bill Simmons this fall. I was with churches in Richmond, IN and

N. Jasper, AL and preached one sermon at the Leeward church en route to working among churches in Australia. We are always glad tohave visitors. We meet at 156 Old Murphy Rd. in Franklin on Sundaysat 10,11 and 6, and on Wednesdays at 7 P.M. My phone number is

(704) 369-5186. We are the closest faithful church to Western Carolina University. If you know of students to visit there, please let us know.

BOYCE F. BARGER, Rt. 7, box 6751, Benton, Arkansas 72015 — After 10 years in a small, rented building on Lillian Street, I am happyto announce that we have finished and occupied (as of second week ofAugust) our new building on the opposite side of the freeway. Going west on I-30 from Little Rock, take Alcoa Rd, exit, right to Hwy. 5, left until just past Salem Road. Building is on the left. Sundays we meetat 9:45, 10:45 and 6. Wed. night at 7 P.M. Eugene Britnell ofRussellville, AL will preach here in a meeting Dec. 4-10. He was withus last year about this time and our small building scarcely containedthe crowds. My home number is 794-2315.

A.C. GRIDER AND MORE MEETINGS

A. C. GRIDER, Rt. 4, 1671 Bill St., Shepherdsville, KY 40165 — Iretired from "local" preaching a little over four years ago, but am nowdoing more than I did before I "quit" work! For over forty years I preached twice and taught a class on Sunday and taught on Wednesday night and held five or six meetings each year. Since "retirement"I am still preaching twice on Sunday, teach a class, have a radioprogram and teach a class on Wednesday night and hold about 10 meetings each year. I am now ready for more meetings. My health isgood and, at least I think, my meeting preaching is doing better thanever. This year is full but I have some openings starting next year. Iwould like to schedule several three day meetings. (EDITOR'S NOTE: Brethren, this man will do you good. His preach-ing is soclear and plain, you CANNOT misunderstand it).

DON GIVENS, P. O. Box 75166, Honolulu, Hawaii 96836-0166 — About half of my preaching life of 27 years has been spent in areaswhere I needed outside support; such as Alberta and British Columbia, Canada and now in Hawaii. I have not found raising support tobe difficult, but maintaining adequate support from year to year hasbeen a constant hardship. But my brethren are good stewards of the Lord's money, and have certainly proven that they believe in spreading the gospel. Once again, I find myself in need of monthly support,beginning with January, 1989. I have just received word from the Honeysuckle Rd. church in Dothan, Alabama that they will have todiscontinue my support of $1,000 per month at the end of this year.I need to replace this $1,000 (and whatever else I may lose at the endof this year). If necessary, I will find a part-time job to supplement myincome so that I can remain in Hawaii working in the gospel.Ideally, I would love to hear from some congregation who would like to "stand behind" me with full support, so that I can continue preaching full-time in Hawaii and doing what I can on the islandsof Oahu, Maui, Big Island, and Kauai, trying to establish faithfulchurches. The Lord willing, I desire to remain here for the rest of my

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life. I am the only non-institutional preacher in the entire island state.Pull details will be given if some eldership or church will contact meat the above address. Cannot some congregation help me remainworking full-time in Hawaii. Please contact me soon, thank you.

DEATHS

TERM LYNN McDONALD, Bossier City, LA — (reported by her grandfather, Luther Bolenbarker, Houston, TX) — The February,1988 STS carried a news item about Terri Lynn who was born withSpina-Befida. Her valiant fight for life ended during a six hour skullreduction surgery. She lived 10 and a half months. Her medical billswere in excess of $100,000. The family thanks all who sent to hermedical fund. It is sufficient to cover all costs that Handicap Childrenand the Spina Bifidia Association will not cover. Jim Vaughan andJerry Fite spoke at a funeral service on September 5, 1988. Her parents' address is: Ken and Debi McDonald, 5128 Tara Lane, Bossier City, LA 71111.

JOHN HENRY PENCE, Viper, Kentucky passed away on August29,1988 in Hazard, KY, at the age of 72. The writer conducted finalservices, with a service the night before conducted by ClarenceHoward and Willard Ackers, both converts from the work of brother Pence. He preached the gospel for 45 years in eastern Kentucky. Heworked in the coal mines during the day, and often walked greatdistances in the late afternoon to preach where no one else was willingto go, often walking home late at night in all kinds of weather. He could be heard every Sunday morning on the radio from Hazard, KY, a program started in 1947, perhaps the longest running such programin the country. His last words to his wife were "Tell brother Clarenceto handle the radio program this Sunday." He preached in yards,under trees, in schools, the court house or anywhere he could findpeople who would listen. Many congregations owe their beginning tohis work. His good deeds for the sick and needy were many. Over 600 friends gathered for the final service. Our sympathies are expressedto his wife and three children. — Bobby W. Casey, Johnson City, TN.

CHURCH PEWS

We have 18 solid oak pews 13.5 ft. long with padded seats andbacks. The fabric is in good condition but it would not be difficult torecover to change the color. The pews can be taken apart and cutshorter if necessary. We are asking $12.00 a foot for the pews. Pleasewrite or call: Par St. church of Christ, 15 W. Par St., Orlando, FL 32804, or phone (407) 898-8601.

PREACHER NEEDED FT. WHITE, FLORIDA, —The church meeting in this small, rural,North Florida town is searching for a full-time preacher. We are 37 in number and can provide a 3 BR-1B house and $175 weekly. Ifinterested, call Albert Sandlin (904) 935-3030 or Jerry Sikes (904)935-0090, or write: P. O. Box 331, Ft. White, FL 32038.

CHICAGO, ILLINOIS —The church at 1221 N. Long Ave., Chicago,IL 60651, is looking for a full-time preacher. We have about 45 members with attendance between 50-60. We are able to providereasonable support. Those interested may call (312) 379-2271 (DeweyCelsor), or (312) 276-8109 (Willie Biles).

PREACHER AVAILABLE ROGER D. WILLIAMS, 302 David Lane Apt. 6-B, Knoxville, TN37922 — Phone (615) 690-6165 — I am 22 years old with a wife and no children. I studied at Florida College where I graduated in April ofthis year. I spent the summer of 1987 working with the church in EastColumbus, MS and summer of 1988 with the Oak Ridge, TN church.I am ready to begin full-time preaching. For references contact DavidRiggs (615) 693-7805, Frank Butler (601) 328-6227, and Thomas G.Walsh (501) 636-3474

P.J. CASEBOLT, P.O. Box 1487, Chiefland, FL 32626 —Four yearsago, our son-in-law, David Joy, had a heart transplant. He has his upsand downs, as all transplant patients do, but is doing as well as any,and maybe even better than most.

David continues to do as much preaching as he can do, which ismore than some do who are considered to be "full time" preachers. Hecontinues to teach school, as this helps him keep his hospital insurance. He can't quit preaching, because he feels that this is his insurance to get into heaven. He simply holds down two jobs, andnever complains, though once in a while he admits to feeling tired. Itmakes me tired to even think about his schedule, and I'm as "healthy as a horse."

Insurance pays most of David's medical bills, but what it doesn't pay would be a burden on many of us. His initial surgery cost$100,000, and other medical bills would surpass even that figure. Now, the federal government wants him to pay back some $8,000,because they construe some benevolence which he received while onpartial disability as salary, and not as benevolence.

Initially, brethren and friends responded to his needs in a wonderful way. We have continued to help, and will continue to do so as weare able. Just knowing that you have to take expensive medicine everyday for the rest of your life provides all the pressure one needs, but the added worry of how to pay for that medicine and regular hospital visitsmultiplies that burden. We are not talking about the part of his billswhich insurance pays, but the part which he must pay.

David does not know that I am writing this, and he will beembarrassed when he finds it out. But I would be more embarrassed if I don't let brethren know that he could use some help. His addressis 313 S. 45th Ave., Paden City, WV 26159.

No amount will be too small, and you can't send too much. If youdo, he will return what he doesn't need. Thank you, and may God blessyou "in that day."

DOWN MEMORY LANE

While in a meeting at Plant City, Florida in September, I had thehappy experience of speaking to the students and faculty of Florida College in the chapel exercises. Ah, the bright, fresh faces of youth!They were a respectful, clean-cut, interesting and interested group.As I looked into their faces, two thoughts surged to the foreground: (1)Was I ever really that young? and (2) Boy, they sure start to collegeyoung looking these days! I spent some happy days on those groundswhen the facilities were not so fine as they are today and the studentbody was much smaller. But it was people who made it memorable —good teachers who loved the Lord and cared about students, andfellow-students who became life-long friends. Friends like Hugh Davis, now one of the elders of the Mahoney Street church in PlantCity where we worked in the meeting. Parents and students interested in education, would do well to consider this junior college whichhas provided a bridge between leaving the family nest and thecontinuation of academic pursuits or entry into the business world.This editor remembers and is grateful for that bridge.

ATTENTIVE YOUTH

We meet many fine young people around the country and nonefiner than those we saw in Plant City, Florida. They sat in a group atthe front and occupied several rows. They had Bibles, many took notesand they all listened well. They did not wander in and out during the services. And they were clean and neat. They had a certain class aboutthem which bespeaks good training at home. In several homes wenoticed an especially good rapport between them and their parentsand siblings. They had manners. They acted like they actually enjoyedsitting and listening to the older people talking and they laughed instead of looking totally bored when something was funny. What iswrong with them? Nothing is wrong with them. Something is rightwith them. They are getting good training under good elders, and theyhear a good preacher in Gary Ogden, but above all, they havesomething at home which makes the difference — parents who arebringing them up in the nurture and admonition of the Lord. Oh, bythe way, most of them have mothers who are full-time home makers.

IN THE NEWS THIS MONTH BAPTISMS 147 RESTORATIONS 45

(Taken from bulletins and papersreceived by the editor)