FOR WHAT ARE WE PREPARING?

This country is full of people who are busy providing and preparing for something, but what is it? In theprocess of this preparation for something in the future,they are losing their souls. Money plays a vital role in thebuilding of new barns in which to bestow their goods forthe future. That makes money the most importantcommodity sought after, and most people are after asmuch of it as they can get. There is very little importance to how they get it, just so they can get more and more.Several high ranking political figures have recentlybeen toppled from their positions of power because oftheir greed for money. Even the ones who brought their downfall are guilty of the same things.

Jesus taught a lesson in the form of a parable, recorded in Luke 12: 16-21, in which he pictures a man whogives all his talents and time preparing for this life byway of wealth. He gave no thought to the life which is tocome. When he reached the point in preparation for thislife, when he thought he was secure, he said to himself:"Soul, thou hast much goods laid up for many years; takethine ease, eat, drink, and be merry." This, I think, is thegoal of most preparation today. Men will work hard tobuild a house in which to live. They will provide comfortable surroundings for their families and themselves.They will labor and save to get an education for themselves and their children. They will work and save to buyan automobile, boat, sports equipment, good clothes,and lots of fun and pleasure. They will accumulate estates for later life and put their trust in that which islaid up for a "rainy day." All of it for this life of a few short years, and when this is done they think they are safe and all is well. But suddenly they face death and eternity.There is no real lasting security in earthly things, yetthese are the objectives of the great majority of people onearth today. All here is vanity and vexation of spirit.

To what does the average person look forward ineternity? After the man in the parable had assuredhimself that he could now enjoy life because he has beensuccessful in preparing for his life here, God said to him,"Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hastprovided?" What a terrifying sentence! What a greatmiscalculation! What a horrifying realization! All hiswork for nothing. He had spent all his effort in providingfor this life, and when he was ready to enjoy the fruits ofhis labors, his life is about to end. What would happento all his work? What good was all the preparation forthis life now that he was going to die? How manymillions are now in the same situation as this poor man.

As a conclusion to this parable, and the lesson which the Lord wants men to get: "So is he that layeth uptreasure for himself, and is not rich toward God." Every man and woman who emphasizes preparation for thecomforts and pleasures of this life and ignores preparation for eternity is in the class with this man who lost all.The day will come, and it may be sooner than you think,when your life will be required. Then what will happen to all those things which you prepared for this life? Moreimportantly, what will you do about the failure toprepare for the judgment and for eternity?

It is right to provide for those things we need in thislife, but it is wrong to push into second or third place thethings of the Spirit. The most important preparationbefore us now is not the needs for the present, but for thetime when we shall all appear before the Lord to accountfor the lives we have spent on the earth. When you put"making a living" before "serving the Lord" you are preparing for the present and not for eternity. No argument can change that. When you put "having a goodtime" before "obeying God" you are making provisionsfor this life, and are not rich toward God.

Preparation for eternal life requires a faithful and constant study of God's word, an obedient life of worship and work for the Lord, and a faithful and regularattendance to all opportunities for public worship and edifying. Do not be a fool, as Jesus said this man was,but make your preparation for eternal life.

EDITORIAL STEW

Carnal Weapons

Paul did not wage spiritual war with carnal weapons.He said "For though we walk in the flesh, we do not warafter the flesh: (For the weapons of our warfare are notcarnal, but mighty through God to the pulling down ofstrongholds)" (2 Cor. 10: 3-4). His enemies at Corinth had resorted to carnal weapons in their attempts todiscredit him. Paul was willing to defend his apostolicwork, but not with the use of carnal tactics.

All of us could learn a needed lesson from this. It is one thing to contend for a principle of truth and it is anotherto resort to misrepresentation, innuendo and half truths. In recent months material which has appeared in this paper has been misrepresented in a church bulletin from the northwest. Half of an editorial was presented with the format of the editorial page of thispaper with no indication that only a portion of the articlewas given. Another article was reprinted out of thispaper with my editorial note omitted. Then, anotherarticle was reprinted with a note stating that DonnieRader had included this article while I was in Norway,and leaving the implication that it would not havegotten by me otherwise. The truth is, I had had every article for that issue already set in type before going toNorway and Donnie certainly did not try to slip something by me. Really folks, we can do better than this. Werespect the right of others to disagree with what we haveto say and certainly know that everyone will not agree with all we have to say. We have tried to fairly representthose with whom we disagree and must confess todisappointment on the part of those who resort to carnalweapons in spiritual battles.

H. E. Phillips' Mother

With sadness we report the death of the mother of

H. E. Phillips. She was in her 92nd year when she passedaway in a Clearwater, Florida hospital. She was a special lady. What a legacy she has left behind! The faithfulness of children, grandchildren and great-grandchildren, whose lives have reached out to touchand bless multitudes, speak eloquently in tribute to herand to her husband who preceded her in death. Ourheartfelt love and sympathy are extended to brotherPhillips and all the family.

Donnie Rader to Alabama

Donnie Rader and his family are moving to Lexington, Alabama to work with the good church there. They begin there on December 10. Brother Rader has worked at Manslick Road in Louisville, where we attend, for nine years. He was only 20 years of age when he came towork here. His work has been superior. I told someonerecently that he is 29 going on 45. His knowledge of theword is rich and full and he expresses it both orally andin writing, with power, conviction and persuasion. Heknows what he believes and why he believes it. He is notashamed nor afraid to teach the truth on any subject.Donnie and his wife. Joan, will always have a special place in my heart. When my first wife died, they stepped in to take on the office work for the paper. It was not an easy time but they worked tirelessly to provide continuity to the business affairs of the paper and we did notmiss a single issue. Donnie writes a column and ourreaders are familiar with the excellent material he produces. On two occasions he has edited the paper fora month each time to give me a breather. Not only willthey be missed at Manslick Road and in the Louisvillearea, but I shall personally miss him and his family. Hewill continue to write for the paper and help in a numberof ways. We wish for him a profitable work in Lexington,Alabama and hope that his family will be happy in thenew location.

No-Class Doctrine in Nigeria

Several brethren in Nigeria have contacted mewithin the last year requesting materials to use incombatting the no-Bible class doctrine which some are pressing now in that country. There are many goodchurches and some able preachers in Nigeria. A numberof faithful men from the USA have preached there atdifferent times. Allan Martin and Bill Beasley wererecently there for a few weeks before going on to India.SEARCHING THE SCRIPTURES goes to a number ofthe native preachers there and we hear from some ofthem all along. I. O. AKU wrote me recently urging us topay them a visit and preach among them. Nothing wouldplease me more, though circumstances are not favorableto that end just now. I hope that several good brethrenwill be able to visit and work with them on a short term basis. If any of you have some material which would helpcombat the no-class doctrine, why not write to him: I. O.AKU, P. O. Box 12587, Umungasi Aba, IMO State, Nigeria, West Africa.

New Appearance in January

We are adding color to the front and back pages of STSwith the January, 1990 issue. Otherwise our basicformat will be the same. We hope you like the new look.We will continue to present material from good men foryour study.

Meetings for 1990

At present the following meetings are scheduled for1990. We would be pleased to greet many of our readers.

March — Central City, Kentucky (5-11)Riverdale, Maryland (18-23) April — Round Hill, Kentucky (1-6)Westfield, Indiana (9-15)

May — W. Main St., Barnesville, Ohio (exact

date to be set)

Loudon, Tennessee (exact date to be

set)

June — Chiefland, Florida (exact date to be

set)

Hillview, Nashville, Tennessee (17-22) July

— Hickory Grove, Kettle, Kentucky(exact date to be set)August — Lakeview, Hendersonville, Tennessee

(5-10)

Walnut Lane, Springfield, Missouri (20-26)

September — St. Peters, Missouri (9-14)

Oak Ridge, Tennessee (24-30)

October — Golden, Colorado (14-19)

San Bernardino, California (21-26) Fresno,

California (Oct. 28-Nov. 2) November — Lang

Road, Houston, Texas (5-11)

Seffner, Florida (18-23)

Home For The Winter

We look forward to being home through the winter.The elders at Manslick Road have asked me to preachhere during these three months and I have gladly agreed to do so. Because of the extra load of preaching, I willonly have one extra class this winter. It will meet each Friday morning at 10 and will study the theme: TROUBLED OVER MANY THINGS. We look forward to a few quiet evenings by the fireplace. This is one of the simplerjoys of life and provides balm for the spirit.

Religious Supply Center

The folks at Religious Supply Center, 4001 Preston Hwy., Louisville, KY 40213 continue to provide efficientservice for all your literature, books, maps and communion supply needs. They have a large inventory andfriendly people who are concerned for your satisfaction.Marie Ricks has now retired and with her husband, hasmoved to the country a few miles from Hopkinsville,Kentucky. But David, Phyllis, Wimpy, Mike and Wendyare still on hand to fill your orders. While it seldom isnecessary anymore, we remind you to order books andsupplies from the bookstore and keep paper businessseparate. They are two separate businesses. But we arealways glad to recommend the bookstore to our acquaintances. Their toll free number is: 1-800-626-5348.

A Little Too Sweet

Solomon said "It is not good to eat too much honey: sofor men to search their own glory is not glory" (Prov.

25: 27). A little honey is good to the taste and probablygood for many things, but an overabundance can make you sick. It is hard not to think of this when confrontedwith those whose mannerisms are just a little too sweet.It is like trying to eat a whole bucket of honey.

All of this reminds me of a preacher who reported an incident in which he was in a meeting in Tennessee andwas given a quart of freshly made sorghum molasses. Hehad to fly back to Texas and decided to pack the sorghumin his suitcase. When he claimed his luggage, he saw thisbrown, sticky substance oozing from his suitcase. Heopened it to find everything stuck together, including sermon notes and pages of his Bible. He said he decided right then that anytime he was given something to eat,he would either refuse it, or else sit down right there and eat it all.

"Long Sermons, Or...”

Some of us have justifiably been charged at timeswith preaching longer than was necessary to drive homethe point. But, once I was accused of preaching over an hour when actually I spoke 45 minutes. You see, we sangfour of those two-page-spread songs, every verse. Then we had announcements for over 10 minutes and a prayerthat was about 15 minutes, and lengthy concludingremarks which half-soled the sermon. Now, I'll take mylumps for how long I preach, but please don't hang mewith long songs, long prayers and announcements forwhich I am not responsible. Can anyone else identifywith this problem?

Thanks To Our Readers

We want our readers to know that we do not take youfor granted. Your business is much appreciated. Manyhave been readers ever since the early years of this paper's existence, though many have joined us more recently. In either case we thank you for subscribing andfor reading what we have to say. Always measurewhatever is taught here, or elsewhere, by the Scriptures. Tell your friends about the paper. It would makea nice gift for a friend, new Christian, son or daughter.Many of the younger generation have been started asreaders of good material because of the thoughtfulnessof others.

Billing

Every now and then some reader wonders why wedon't put a renewal date on the address label. Otherswant us to insert a bill in the paper. We have found thatwe have a much higher rate of renewals by sending a bill with first class postage. The rate of return more thanjustifies the expense. While some would renew fromsuch a label arrangement, many would never notice it.When we started publishing this paper we resolved totreat it in as businesslike manner as possible. Thanksfor the various suggestions, but that is how we are goingto do it. Nobody will misunderstand when it is time torenew when they get a bill.

Thanks to Jane Ashbrook

Our office work is efficiently and faithfully done byJane Ashbrook. The office is organized better than itever has been and that part of our operation runssmoothly with very few errors. She keeps all this up todate whether we are at home or gone, as we are much ofthe time. Jane is the wife of Lee Ashbrook, one of theelders at Manslick Road in Louisville, and the daughterof A. C. and Hallie Grider. We are fortunate to have her excellent services.

ANTIOCH — THE POWER OFTHE LOCAL CHURCH

If you've been studying along with us this year inActs, you have by now been impressed with the growth,development and commitment of the local church atAntioch. Here is a living demonstration of what God aims for every congregation to be. Prom their enthusiastic beginning in chapter 11 to their evangelistic commitment in chapter 13, everything about this group isexemplary. Our study continues...

After seeing their sensitivity to divine will and theirwillingness to let Barnabus and Saul go on their first preaching journey (13: 2-3), we now aim the spotlighton yet another commendable characteristic. In verse 4 we learn that the preaching journey begins in Cyprusand verse 5 adds — "And when they reached Salamis,they began to proclaim the word of God in the synagogues of the Jews; and they also had John as their helper" (emphasis mine — w. a. ). Apparentlythere had been another preacher working at Antioch who was not mentioned among the five listed in 13: 1.His name? John Mark.

But back up to 12: 25. There we read, "And Barnabusand Saul returned from Jerusalem when they had fulfilled their mission, taking along with them John,who was also called Mark." Apparently John Mark was brought from Jerusalem to Antioch to work with thechurch in order that he might gain the necessary experience which would help him develop as a preacher of thegospel. And now as the first journey begins, Mark isasked to travel with and assist Barnabus and Saul

(13: 5).

A First Century Preacher—Training Program

The Antioch church understood the absolute necessity of doing its part in teaching and training young men to preach. How often do we preach the all-sufficiency ofthe local church in edification and rightfully point outthat the responsibility for training young men belongs tothe church and is not to be delegated to a school... but how often do we actually do it?

This is not a knock against formal education. The factis, I would encourage anyone who wanted to preach toget some higher education if at all possible. Gaininginformation in the classroom, fine tuning communication skills, getting a firm grasp of grammar and theEnglish language, learning to exegete passages andstudying the finer points of hermeneutics, Greek andrestoration history all have their place and will help any man who seeks to preach. Yet even with all of theseadvantages, nothing takes the place of personal, practical experience. Nothing.

The Antioch congregation gave John Mark the opportunity to come in as a young man and gain practicalexperience that would prove invaluable throughout hislife as a preacher. Every preacher soon realizes (sometimes the hard way!) that learning Greek and Hebrew,developing homiletical skills and researching the factsof reformation history does not always meet the needs ofreal people in a real world. It's like the story I heardabout where one fellow "tried out" at a place and duringhis talk with the men was asked, "Bro. ______ , do youknow any Greek?" He replied with hesitation, thinkingthat his answer would probably end his chances of beingasked to move. "No," he said, "I never had the opportunity to study much Greek..." The questioning brotherresponded, "Good! You're just the man we've been lookin' for. The last preacher we had spoke more Greek than he did English!) Hmmmm. There's a lesson there

Preaching is about people! (Mark 12: 37; Matt.

10: 16). It's about working with elders... learning to take advice... getting along with folks... writing... visiting ... encouraging... comforting... confronting...It's all of that and more. It's working with people in ahundred different situations. Take a good long look atthe preach-ing work of Jesus. He teaches us two principles that we must never forget: (1) people are theonly reason for preaching, and (2) no one cares how much we know until they know how much we care!

Those principles cannot be absorbed by means oftextbooks or classroom lectures. They come by practicalexperience and "on the job training." As I look back on a brief eleven years of preaching, I'm thankful for three churches who gave me exactly that. Three churches whofor three summers invested their time, financial resources and (most of all) their patience to help me growas a preacher. The service they rendered to me wasinvaluable. I shall never forget them. Yes, I think I knowwhat John Mark felt when he reflected back on Antioch. It's a feeling of appreciation that never goes away.

What I am saying is this: THE LOCAL CHURCHSHOULD WORK TOWARDS THE GOAL OF TRAINING YOUNG MEN TO PREACH THE GOSPEL. Now,not every church can do that at a given time and not every older preacher is cut out to be a good role model.But those who can, should. And those who can't should work in that direction.

And many are. Nothing has encouraged me these lastfew years as much as learning of more and morechurches fulfilling their responsibility in this area.Some are bringing in a young man for the summer whileothers are opting for longer commitments to those whoare out of school and desiring a place to begin. Sure itcost a lot of money. But the life-long return more thanmakes it worthwhile. There is nothing a local church cando that will prove as profitable.

Guidelines and Goals

Whether working with a young man for a summer orfor a longer period of time there needs to be some guidelines and goals suitable to each specific situation.Good communication at the very start is essential in any situation. Both young preacher and congregation need to be informed as to the particulars of what isexpected of each. There are, I believe, five major areasthat need to be emphasized in any such program ofwork. They are: (1) the disciplining of time, (2) studying,

(3) preaching and teaching, (4) writing, and (5) relatingto people in different situations. Some of these obviously overlap but all are essential for a young man tohave a practical learning experience.

Although I have not asked them, I feel confident thatthe following men would be glad to share their adviceand insight along these lines. All three have had a lot ofexperience working with young men and their counselwould surely be prudent. They are: Harold Comer, 1200Nashville Hwy., Columbia, TN 38401; Wayne Chappell, 521 Cumberland St., Florence, AL 35630; L. A.Stauffer, 948 S. Geyer Rd., St. Louis, MO 63122. Also,I have a three page outline especially designed for a summer program that I would be glad to send to anyoneinterested.

I am confident that John Mark did not go to workwith Paul, Barnabus and the Antioch church withoutsome goals and guidelines. Undoubtedly he knew hisrole and what was expected of him. And undoubtedly hecould, like others today, point back to that experience asa key period in his life.

I wonder... I wonder how many young John Marksslip through the cracks and give up on life's greatest work all because they didn't receive the needed guidance and encouragement at the most critical time. Yes,it is the responsibility of the local church to trainpreachers. Antioch knew that. She did her part. So aresome today.

SOCIAL DRINKING (PART 1)

Drinking and drunkenness is a problem nearly as oldas man. Gen. 9 records the story of Noah's drunkenness. Ten chapters later we read of Lot doing the same.

We all know that drunkenness is a sin, but what aboutsocial drinking? What about drinking responsibly? What's wrong with an occasional beer or wine? Surelyyou are well aware that such is not only practiced, butdefended by some Christians.

Let's carefully consider that social drinking is a sin forthe following reasons.

It Is Drunkenness

1. The Bible condemns drunkenness. The apostle Paul wrote, "And be not drunk with wine, wherein isexcess..." (Eph. 5: 18). In listing the works of the fleshthat causes one not to inherit the kingdom of God, thesame writer mentions drunkenness (Gal. 5: 19-21; cf. 1Cor. 6: 9-11).
1. Social drinking is drunkenness. The word translated "drunk" "signifies to make drunk, or to growdrunk (an inceptive word, marking the process of the state) to become intoxicated, Lk. 12: 45; Eph. 5: 18; 1Thess. 5: 7" (W. E. Vine, Vol. I, p. 343). Bullinger says itmeans "to grow drunk (marking the beginning... )"

1 Thess. 5: 6-9 presents a contrast of being "sober" orbeing "drunken." The word translated "sober" means "to be free from the influence of intoxicants" (W. E. Vine, Vol.IV, p. 44). To be free from the influence of intoxicantswould be to not drink. In this passage the only alternative to not drinking is drunkenness. So, you either don'tdrink or you are guilty of drunkenness.

Alcohol in any amount weakens one's inhibitions andhe thus loses his ability to think and reason clearly.Howard Pyle of the National Safety Council (in 1970's)said, "Everyone loses some self-control and clearness ofmind when even small amounts of alcohol are taken...." (Today's Health, Dec. 1962). He further said that a few drinks impair accuracy of steering and slows down decision making. He also added that just one or two drinksmakes the chance of an accident twice as high. Thus, one who drinks socially (even one or two drinks) is drunk to some degree!

3. Social drinking leads to a greater state ofdrunkenness. All who are alcoholics or drunkards started with the first drink. Many (if not all) started associal drinkers. One example is the case of M. NorvelYoung who was arrested in Sept. 1975 for drunken driving. He later said that it all started in the late 1960'sby having a drink after dinner to just relax. Gradually it

got out of hand.

It Is Strong Drink

1. Strong drink is condemned in the Bible. The Proverb writer said, "Wine is a mocker, strong drink israging: and whosoever is deceived thereby is not wise"(Prov. 20: 1).

2. Any of our drinks today are strong by comparison.

It is generally agreed that the wines of Palestinereached a maximum of 5 to 8 percent alcohol. Some mayput it as high as 7 to 10 percent. Furthermore, therewere no distilled beverages since that process did notbegin until the 13th century.

When we compare the alcoholic content of some beverages today, they must be put in the category of strong drink. A report from the International NarcoticResearch Foundation (appearing in Teenage Christian, 1961 and reprinted in The Voice of West End, March 1, 1964) states that distilled beverages(whiskey, gin, brandy, etc. ) contain 45% to 50% alcohol.Malt beverages (beer and ale) contain much less, though still strong according to the wines of the Bibleday. Beer has 4% to 6%. Ale has about 10%. Wines usually have 10% to 14% alcohol. Some that are fortifiedhave as much as 20% or more.

No matter what type of alcoholic beverage you may drink, it will be the strong drink that the Bible condemns.

It Is Harmful

1. Drinking is harmful to the body.

a. Alcohol is a poison. Former Surgeon General Dr.Parran said, "Alcohol is the major cause of insanity andpoisoning from it causes more deaths than from all our most infectious diseases" (as quoted by Wilson Adams inGuideposts, Sept. 25, 1983). The very fact that onebecomes intoxicated (toxic = poison) from alcoholicdrinks would suggest that it is a poison and harmful tothe body. b. Alcohol is a narcotic—a drug. Dr. Haven Emerson of Columbia University said, "Alcohol is one of the group of drugs classed as narcotics, whose dominant action isa depression of function of all forms of living tissue" (asquoted by T. O'Neal in Walking In Truth, Oct. 1976). Dr. Harris Isbell, of the Research Branch of the United States Public Health Service Hospital in Lexington, KY,said, "Statistically, alcohol is the most important of alladdicting, depressant drugs" (ibid. ) The International Narcotic Research Foundation reports that Beer contains lupulin which is a narcotic. "It is an interesting observation that BEER'S LUPULIN comes from the HOP PLANT which the science of botany classifies asbelonging to the same family (MORACEAE) as does the HEMP PLANT, from which is derived the MARIJUANA cigarette with its Cannabinol" (International Narcotic Research Foundation). c. Alcohol damages the brain. A Reader's Digestarticle (June 1970) entitled "Alcohol and Your Brain—Some News for Social Drinkers" stated that there is now strong evidence that there is no safe level of alcoholbelow which alcohol fails to damage and destroy groupsof brain cells. The article pointed out that the onlydifference in a heavy drinker and the social drinker is

one of the degree of damage. I like what Thomas Edisonsaid, "I have better use for my brain than to poison itwith alcohol. To put alcohol in the brain is like putting sand in the bearings of an engine. "

2. It is a sin to harm the body. We may think thatour bodies are our own to do with as we please. To thecontrary, listen to the apostle Paul, "What? know ye notthat your body is the temple of the Holy Ghost which isin you, which ye have of God, and ye are not your own?For ye are bought with a price: therefore glorify God inyour body, and in your spirit, which are God's" (1 Cor.

6: 19-20).

In our next article we will see that social drinking iscondemned (without reference to how much one drinks),how social drinking influences others and some of thearguments made to justify social drinking.

BREAKING OF BREAD QUESTION: Was the breaking of bread in Acts

20: 7 a common meal? What about v. 11?

ANSWER: No, the breaking of bread in Acts 20: 7was not a common meal, but it was the Lord's Supper.

W. E. Vine states, "of the breaking of bread in the Lord's Supper, Matt. 26: 26; Mark 14: 22; Luke 22:19; Acts 20: 7; 1 Cor. 10: 16; 11: 24." "Break bread"in Acts 20: 7 has the same connotation as it does in Acts 2: 42, namely, the Lord's Supper.

However, "breaking bread" in v. 11 seems to indicatea common meal. After Paul restored life to Eutychus,Luke records, "When he (Paul) therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed." Noone broke bread, according to the text, except Paul. Butin v. 7, the disciples came together to break bread and Paul preached unto them. All ate in v. 7, but only Paulate, it appears, in v. 11.

The assembly is broken up by Eutychus falling outof the window. Subsequent to that, they come back upand Paul talked a long while, even till day break.Notice that Paul "preached" in vv. 7, 9, but the "talked" in v. 11. The word "talked" means to "converse with, talk with" (Thayer, p. 444). Vincent says, "It denotes a more familiar and confidential intercourse than discussed, in ver. 7" (Word Studies in the New Testament, Vol. 1, p. 559).Lenski states, "He ate in due time and then spent the time until dawn, still quite a space of time... in conversation — Luke purposely changes from 'to discourse' which he has used in both v. 7 and 9. One may even guess what the conversation was about — the miracle which all had witnessed was in the minds of all" (Acts of Apostles, p. 831). So, there seems to bea termination of the assembly in v. 9, but an informalmeeting till day break in v. 11. Luke and companionshad departed earlier (v. 13)

The word "eaten" in v. 11 is from the Greek word geuo, meaning, "to take food, eat: absol., Acts 10: 10;

20: 11" (Thayer, p. 114). In all other passages it isalways used to mean a common meal. Hence, weconclude that Paul broke bread and ate for physicalnourishment as they did at Jerusalem in Acts 2: 46.If the first day of the week (v. 7) was Roman time,then the Lord's Supper was observed on the Lord's day (Sunday), but Paul ate the food in v. 11 on Monday morning. If it was Jewish time, the Lord's Supper was

observed on the Lord's day, and Paul ate a common mealon Sunday, sometime after midnight.

Obviously, the food Paul ate was totally separate fromthe assembly of the church in v. 7. A common meal eatenin such assembly would have been in direct violation of 1Cor. 11: 21-22. Church functions and social functions are not to be mixed. Several brethren have not learned this as they have the church building kitchens and dining halls in which to eat.

J. W. McGarvey, and others, take the position that thebreaking of bread in both vv. 7 and 11 was the Lord's Supper. He wrote in regard to v. 11, "They returned to theupper chamber, where lights were still burning, andwhere the elements of the Lord's supper were as yetundistributed... and this followed the commemoration of the Lord's death" (New Commentary on Acts, Vol. 2, p.181). McGarvey contended they were keeping Jewishtime, the first day beginning immediately after the Jewish Sabbath that ended at sunset on Saturday. McGarveymay be correct in his view on v. 11. We cannot be absolutely sure. We can know for sure, however, that Acts

20: 7 is the Lord's Supper, the same as in Acts 2: 42, and we are to partake of it on the first day of every week.

The "breaking of bread" by the disciples at Troasoccurred once a week. "And upon the first day of week,WHEN (emph. mine) the disciples came together to breakbread, Paul preached unto them." If this was a commonmeal, they were sparse eaters, eating just once a week. Iimagine they had to eat more often than that—at least Ido. Plainly, it was the Lord's Supper!

PHILEMONIntroduction

Paul, evidently, wrote this short letter to Philemon during his first imprisonment in Rome. Timothy joinsPaul in writing this letter. Apphia and Archippus are also addressed. Apphia is thought to be Philemon's wifeand Archippus, son, who was a preacher in Colosse (Col.

4: 17). Philemon was, evidently, a resident of Colosse. Inthe beginning of the letter, Paul referred to himself as "aprisoner of Christ," Timothy as "a brother," Philemon as"our dearly beloved and fellow laborer," Apphia as"beloved," and Archippus as "our fellow soldier" (v. 1-3).The letter deals with faithful brothers in the Lord.

The letter was written concerning a slave of Philemon, named Onesimus, who had gone to Rome asan escapist. In Rome Paul had converted Onesimus andwrites Philemon to receive his slave back, "not as a servant, but above a servant, a brother beloved." In theletter, Paul sets forth principles that should governChristians in their relations to each other, and theconcern and action of a servant of God for those he converts. Paul exemplifies the concern and actions onewho converts others should manifest toward his converts in order that both might please God and be saved.From this standpoint, this letter to Philemon blendswith the theme of Paul's letters to Timothy and Titus—"Saving thyself and them that hear thee." The action ofthe apostle in this Philemon-Onesimus episode, and the instruction he gave, emphasizes essentials to salvationfor all saints in every age. A history of this incident is notimportant, but how Paul acted, and the instruction hegave, is important to faithfulness for all Christians.

Paul Expresses Gratitude For Philemon (v. 4-7)

Paul was a praying man and often gave thanks forPhilemon in his prayers (v. 4). Philemon was most likelya convert of Paul (v. 19), and being concerned for, andmuch in prayer for one's convert should characterize every teacher of the Word.

The thing that gave Paul grounds for rejoicing and thanking God for Philemon was his faith, love andfellowship in the Lord and "toward all saints" (v. 5-7).Philemon was a member of the congregation at Colosse;a man with a living faith who not only showed his lovefor the Lord but also constantly "refreshed the hearts ofthe saints." Not only did Paul have grounds for givingthanks to God for Philemon, but saints everywhere hadgrounds to do likewise.

Every saint should seek to be a credit to the Lord and to others, and those who are should be praised andmentioned in the prayers of others. The living faith ofPhilemon involved entertainment of saints (hospitality), service to all saints, and knowledge of every goodthing—graces that are sadly lacking in many professed Christians today. A sobering question for all of us is, dofellow Christians have grounds for expressing gratitudefor and giving thanks to God for me?

Our Rights (v. 8-9)

Before writing Philemon as to what he should doabout his run-away slave, who was now a Christian,Paul speaks of a right of his that he was foregoing indealing with this situation. In this Paul was an example of an ethical principle that Philemon and all saintsshould follow.

Paul was an apostle, endowed with all the authorityand rights of an apostle. In speaking of his rights in hisletter to the Corinthians, he said we (apostles) have aright to "eat and drink, lead about a wife, to forbearworking" (1 Cor. 9: 4-6). Paul, however, sometimes felt itbest to forgo, or not assert his rights. In the matter ofPhilemon and Onesimus, Paul could have used hisauthority (right) as an apostle to demand that Philemonreceive back his slave. Yet, for love's sake, the apostlechose to exercise his right to forgo his right to demand,and in tenderness and love "beseech thee. "

Paul mentions two factors for this action—(1) BeingPaul the aged, and (2) Being now a prisoner of JesusChrist (v. 9). Paul was probably about 55 years of age atthis time, which many would not consider an "aged"person. He was old enough, however, to be consideredamong the elders, and considering Paul's extensive labours and dedicated service as an apostle, he certainlydeserved the submissive respect that elders (older, wise,experienced men) should have. The fact that Paul was atthis time a prisoner (mentioned twice in this letter—v.1, 9), himself in need of mercy, would suggest toPhilemon that Paul was, in a sense, like the slave,Onesimus, and help persuade Philemon to yield to Paul's request. So, the elderly, experienced apostle who,as a prisoner, could fully relate to the slave, was willingto forgo his right to command Philemon, and use hisright to beseech in love and tenderness. What a wonderful example Paul here gives of a teacher dealing with hisconverts and Christians dealing with one another!

Trouble has often come because some insist upon their right to do or say certain things, which may,indeed, be a lawful right. But, a Christian also has theright to give up his lawful right, and often does, in orderto preserve peace and promote the welfare of others. Ofcourse, a Christian is never justified in giving up hisright (obligation) to stand for truth (the faith), but in ourdealings with one another in numerous matters, Christians need to exercise their Christian liberty to give upcertain rights for the sake of love and peace. This is thething Paul did in this text and was asking Philemon todo.

The Transforming Power ofChristianity (v. 10-16)

Onesimus became a different man when he was converted. In some way, Onesimus came in contact with Paul while the apostle was a prisoner in Rome and wasconverted to Christ, enabling Paul to speak of him as"my son Onesimus, whom I have begotten in my bonds"

(v. 10).

Paul said he was beseeching Philemon for Onesimuswhich suggests that both felt it was right for the slave to return to his master. Becoming a Christian caused Onesimus to change his desire to flee from his master toa desire to return. He also changed from unprofitable-ness to profitableness (v. 1). The nature of his unprofitableness to Philemon, other than his running away, is not stated. Some have speculated from verse 18 that he stolefrom his master. Regardless of this, the fact is thatwhereas he was unprofitable, as a Christian he would beprofitable as a slave and as a helper to Paul and the cause of Christ.

There is great power in the gospel of Christ to transform lives. This case is an example. The gospel haschanged many worthless citizens into good, upright citizens, worthless fathers and mothers into worthyparents, and worthless husbands into faithful, dutifulhusbands, etc.

Both Paul and Onesimus felt that returning of therun-away slave, and forgiving and receiving back byPhilemon was necessary to fulfilling the principles ofChrist (vs. 12-16).

Slavery, itself, is not a situation that following theprinciples of Christianity would establish, but eventually abolish. The gospel of Christ does not permit men toown and control others as chattel. Obedience to the gospel does not set a slave free from a master—fromduties and responsibilities to which he is committed. It,on the other hand, sets forth principles of dealing withone another for both slaves and masters (Eph. 6: 5-9);Tit. 2: 9-10). Ultimately, following the principles ofChristianity would abolish slavery.

While Onesimus, in obeying the gospel, had obtainedfreedom from the bondage of sin, he did not have freedom from all obligations in the various relationships oflife. Giving up his ill-gained freedom from slavery andreturning to his master, with a mutual reconciliationbetween brothers in Christ was a part of the change thatbecoming a Christian demanded, and that Paul wastrying to bring about. This principle would demand thatunfaithful husbands, who abandon wife and children foranother, if they decide to become Christians, must turnfrom their illegal acquisitions and be reconciled in theiroriginal commitment. Being baptized into Christ doesnot wash away previous commitments and obligations.

Onesimus, after his conversion, was very profitable toPaul there in Rome and would continue to be so, but regardless of Paul’s' desire and need for him, this principle of restoration and reconciliation was paramount. Paul loved both Philemon and Onesimus,his sons in the gospel, and could forget about his own wishes and desires and urge what was right and best forhis children in the faith. Paul's concern for the conscience and fellow-ship on the part of his converts is an examplefor all who are active in leading others to Christ. Teaching, beseeching, and being a proper example ofright and truth is as important to ones eternal salvation as leading them

to obey the gospel. The change that begins with one'sbecoming a Christian must manifest itself throughout one's remaining life (Ref. 2: 10). This, "fathers in thegospel" must ever teach and emphasize if they are to besuccessful in "saving thyself, and them that hear thee"(1 Tim. 4: 16).

Philemon's Receiving Responsibility (v. 17-21)

It was as much Philemon's responsibility to receive Onesimus as it was for Onesimus to return to his master. The slave was to return and prove himself a profitable servant and Philemon was to receive him "nolonger as a servant, but above a servant, a brotherbeloved" (v. 17).

Paul argues that if Philemon accepted him as apartner (one with whom he had fellowship in the Lord),then accept Onesimus on the same basis—a brother inthe Lord. If there was the matter of previous injury ordebt standing in the way of Philemon accepting hisservant back, Paul says "put it on my account—I willrepay it" (v. 18-19). Here is another statement that shows what the preacher is willing to do and sacrifice forhis convert. However, Paul reminds Philemon of what he owed him (converted and brought him into all thespiritual blessings in Christ); a debt that Philemon,evidently, was seeking to pay but would never get itliquidated. He would do well to follow his "father in the gospel" in sacrificing for a brother in the Lord.Philemon's proper response in this matter would givePaul great joy, and fully justify the confidence he had inPhilemon to always do the right thing (v. 20-21).

Conclusion (v. 22-25)

As Paul closes this letter, he expresses confidence inhis being released from prison when he requests thatPhilemon "prepare me also a lodging; for I trust thatthrough your prayers I shall be given unto you." He nextmakes mention of others, fellow workers, who sentgreetings to those at Colosse. Epaphras, a fellow prisoner, called a "fellow-servant" in Col. 1: 7; Mark, atonetime unfaithful to Paul (Acts 13: 13; 15: 36-41) but later fully redeemed himself (2 Tim. 4: 110; Aristarchus had accompanied Paul in returning formMacedonia (Acts 19: 29) to Jerusalem (Acts. 20: 4) and was with Paul when taken prisoner and went to Romewith him, either as a fellow prisoner or voluntarily;Demas, a companion of Paul in Rome, but who evidently forsook Paul after the second imprisonment(Col. 4: 14; 2 Tim. 4: 11); Luke, Paul's usual travelingcompanion, the beloved physician, who wrote Acts ofApostles and the Gospel of Luke (Col. 4: 14; 2 Tim. 4:11).

The letter closes with a prayer that Philemon, Apphia, Archippus, and the church in Philemon's house might ever have in their hearts the favor of Christ anda fullness of all the blessings that being in Christ brings.

APOSTASY—SAME OLD SONG

God knew that when his people began to prosper inthe land of Canaan, that they would be "lifted up" intheir own hearts, and forget the commandments of theirGod (Deut. 8: 10-20).

God also knew that his people would have to first dethrone him in their hearts and lives before theyembarked upon their course into idolatry and apostasy,by replacing God with an earthly king (Deut. 17: 1420). This is why God later told Samuel, "... for theyhave not rejected thee, but they have rejected me, thatI should not reign over them" (1 Sam. 8: 7).

In other words, God's people would have to change theform of government, or organization, before they could even begin to do the other things which they were benton doing. Of course, they needed an excuse, so they usedSamuel's sons as an excuse for changing the system (1Sam. 8: 5).

Sound familiar? Well, it should, for it is the same oldsong to which apostasy always marches. Maybe a slightchange in the lyrics or the tune, but still the same oldsong. "The church isn't doing anything, so lets changethe system." Or, "It is better to do something wrong thanto do nothing." Or, "I like the way we are doing it betterthan the way you are not doing it. "

It makes no difference even if the church is doingsomething (what Christ has authorized), or if those following the head of the church are doing as much ormore than those who resort to human organizations and reasoning. When God's people get restless and becomediscontent with God's commandments, they will find a way to depart from God, even if they have to sing thesame old song that is as old as apostasy itself.

In the first great departure from the faith, the organization of the church had to be corrupted and breachedbefore brethren could do the other things which theywanted to do. So it has ever been, and shall be.

Christ is "head over all things to the church" (Eph.

1: 22), or "the chief Shepherd" (1 Pet. 5: 4). On earth,the highest and only expression of authority in Christ's church are elders over the local church (Phil. 1:1; 1 Pet. 5: 1-3). The qualifications for this office provethat the Holy Spirit is not just talking about "older" men with reference to elders.

This is why Paul warned the elders at Ephesus to be on guard against those "grievous wolves" from the outside, and those on the inside "of your own selves...speaking perverse things..." (Acts 20: 28-30). True toPaul's warning, the oversight of the church was firstcorrupted with: presiding elders," "metropolitan bishops," and finally, the universal elder, bishop, or "pope. "

In the next great apostasy of the 1800's, the organization of the church was first corrupted with the missionary societies supplanting the work of the local churches,with their elders. This began in 1849, followed by corruption in worship (instrumental music), in 1859. Aslong as the organization of the church remains sound and strong, false doctrine and false practice can be keptout of the worship, the work, and mission of the church.Once the authority is corrupted or changed, anythingcan be introduced.

In the next apostasy which came to a head in the 1950's the same old song was sung, and the autonomy oflocal congregations and elders was supplanted by the "sponsoring church" and "sponsoring elders" and "sponsoring homes." When we reject the organization which Christ placed over his church on earth, we reject Christas head of the church, just as Israel rejected God as theirking. We may give lip service to divine authority, evenas the Samaritans "feared the Lord and served their own gods..." (2 Ki. 17: 33). But not those who claim to do things "in the name of Christ" are justified, but thosewho actually do his will (Mt. 7: 21-23).

Now comes another apostasy of the 1980's, and ofwhat proportions it shall be when compared to otherapostasies, I know not. But I do know that the same old song is being sung by its song leaders.

First, you have to change the organization and structure of the local congregation, which was given byChrist, the head of the church. Do away with the officeand qualifications of elders. Eliminate the treasury withwhich the local congregation does its work. Dissolve the assemblies of the local church.

It matters not that the preachers who undermine theauthority of elders and up speaking with authorityreminiscent of the "evangelistic authority" of a few decades ago. And, it matters not that even though thetreasury of the church is dissolved, these preachers stillfind a way to get money to support the song they wantto sing. Too, even though they trade the public assemblies of the church for satellite assemblies on a smaller,impromptu basis, the preachers still need some convenient outlet for their doctrines and practices. As theirmovement continues to grow, watch for their assemblieswhich they say are not really assemblies to grow also.Then, the leader(s) of the apostasy can usurp the authority of elders (unofficially and informally, of course).

But the key to a successful apostasy, in any century,is to first undermine organization with its duly constituted authority, be it God, judges, Christ, elders actingon behalf of the chief Shepherd, or just the local congregation acting and moving under orders from the head ofthe church.

The lyrics or the melody may be changed in a fewplaces, but if you listen closely, you will hear the unmistakable strains of Apostasy's theme song.

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

FRED A. SHEWMAKER, 1101 S. W. Dorchester St., Lucie, FL 34983—Fort Pierce is located on the east coast about halfway between West Palm Beach and Melbourne, Florida. The church began here through a number of coincidental circumstances. A brother moved to Ft. Pierce from Miami. Another brother from California moved to Vero Beach. A couple in Stuart with three small children had recently been baptized while on a visit to Arkansas and were attending at West Palm Beach. Steve Willis, who then preachedat Eau Gallie, brought these folks together and thus the church wasformed.

Services were first held in the house of Paul Rogers. Later theywere conducted in a rented house behind a shopping area at 4131 S.

U. S. 1. At present the church meets in a building at the southwestcorner of the same shopping area. If you plan to retire to Florida, orshould winter in this area, please consider the church at Fort Pierce.Grover Stevens of Lubbock, Texas is to be with us in a meeting Feb.4-9, 1990. All are welcome.

MRS. OSCAR SMITH, 2411 Tannehill Dr., Houston, Texas 77008— I wish to sell the library of my late husband, Oscar Smith, Jr. There arebetween 500-600 books, including some old and rare books owned byhis father, Oscar Smith, Sr. Some books date back to 1823. They are ingood shape with few exceptions. A list is available.

FROM AROUND THE WORLD STEFANO CORAZZA reports the baptism of four at Udine, Italy.Two of these were aged women and two were young men who are sonsof members there. Membership there is now 21 with attendance ofabout 30. The church has a new rented location which is better suited to their needs. MIKE ROSSER of Brea, California recently visited thework there.

PAUL WILLIAMS in South Africa reports four baptisms in his lasttwo monthly reports. There is a great deal of activity going on among the churches in that country. A recent tent meeting in Middleburg,

Cape, a farming town, drew over 150, filling the tent to overflowing.Two men preached at each service and then answered questions.

FERNANDO VENEGAS reports three more baptisms in Mendoza,Argentina. Two of these had been listening to the daily radio program. There are 26 enrolled in a correspondence course. TOMHOLLEY isnow working in Mendoza along with brother Venegas.

JOHN HUMPHRIES is again in India to work with the localpreachers in training classes and preaching in as many places aspossible.

RODY GUMPAD CALLED FROM THE Philippines to tell of a typhoon which hit Luzon and which caused much damage. His sisterand father-in-law were killed and one of his children was hospitalized with injuries. Several of the members lost their homes andgoods.

PREACHERS NEEDED PORT WALTON BEACH, FLORIDA—The church here needs a mature and experienced man to work with us. We are small innumber. We want someone who will give us book, chapter and verse.We are located in the panhandle of northwest Florida, the mostbeautiful part of the state. Growth potential here is great. Anyoneinterested may call H. N. Eubanks (904) 243-3603, or Pat Patterson

(904) 862-8563, or write: Northside Church of Christ, 520 MaryEsther Cut-Off, Ft. Walton Beach, FL 32548.

AVAILABLE BILL WATKINS, 202 Castile Circle, Panama City, FL 32413—This 50-year-old preacher with several years of preaching experience desires to relocate. Call (904) 236-1414.

TO WARM THE HEART WHAT ONE TEENAGER CAN DO

Tim Wadlington died of cancer on September 8 at the age of 17.I attended his funeral at Eddyville, KY. He attended services atSuwanee, near the Kentucky Lake/Lake Barkley area where he andother teenagers published a bulletin called THE RIVER OF LIFE.I knew Tim from summer camp and he had preached for me inOwensboro on one occasion. I had known the Wadlington family forover 20 years. During the past three months the Suwanee congregation has had 12 baptism—people with whom Tim had studied. Satangained nothing by Tim's death. Four of those obeyed the gospel thenight before the funeral while Tim's body was at the funeral home. His influence was also felt in the Bartlett, Tennessee church where 10 baptisms occurred recently. The Wadlington family worshippedthere while Tim was receiving treatment at St. Jude's Children's Hospital. He also left a list of people he had talked to or was makingplans to contact.

Tim was a bright boy. He was a 1989 honor graduate, Beta Clubpresident and a member of Who's Who Among American HighSchool Students. His plans to attend Florida College this fall wereprevented by the cancer. But his first love was the Lord and he wasa great example for young and old. He did more in 17 years thanmany of us do in 70. "And he being dead, yet speaketh" (Heb. 11: 4).

Tim will be missed by his loved ones and in the ranks of gospelpreachers. As I reflect on lessons learned from Tim, I think of thefollowing:

(1) It is possible for a teenager to be a faithful, active Christianin this world of sin and corruption. He did not use his youth as an excuse. (2) It is not how long you live but what you do with your life that matters. (3) Instead of giving in to peer pressure, sometimes we have to goagainst the flow. And we can, both young and old. (4) Instead of withdrawing from society and feeling sorry forhimself, he placed greater value on others. (5) In a sense we are all terminal and we need to realize theurgency of preaching the gospel now.

What about your prospect list? Dick Blackford, THE LAMPLIGHTER, Tuckerman, Arkansas

The November issue of STS carried a brief notice of the sudden death of the editor's brother-in-law, Thomas H. Icard who preached forthe church at Richlands, Virginia. Tom left us at the untimely age of 48,10 days short of his 49th birthday. He was converted at Hillsboro, Ohiowhile a teenager, by Lloyd and Gwen Barker. He encountered muchopposition at home but remained faithful through it all. Lloyd Barkerand Bill Pierce encouraged him in his first attempts at preaching. Heattended Florida College where he met my sister, Glenda. They werelater married and moved to Hillsboro, Ohio where Tom had a good jobfor a printing company. He began to preach by Sunday appointment atNeville on the Ohio River and also preached some for the church atWinchester, Ohio. His desire to preach the gospel predominated andthey sold their nice house and moved to Wellsburg, West Virginia for hisfirst full time work. He remained there for about five years and the workdid well. Then they moved a few miles north to Tomlinson Run, PA (just across the WV line near Weirton, where they labored for seven yearswith the largest congregation in the state. Great good was done.

From there they moved to Virginia Beach, Virginia to help astruggling work. The church at Tomlinson Run continued to help insupport. At this place the work was difficult and financial times werehard. In order to survive, Glenda had to work part of the time and Tomdid some part time work with handicapped people who came to love himdearly. The doctrine of Charles A. Holt was brought in by means of afamily there which had the EXAMINER sent to all the members. Tom did his homework, learned what this was about and did all he could tocontain the damage. But great damage was done.

Upon leaving Virginia Beach, they moved to Richlands, in themountainous western tip of Virginia where again they had to haveoutside support. The church there was making progress. Fourteen werebaptized there in the last year or so. Tom had home studies going formiles around. The small church at Richlands badly needs a maturepreacher of the gospel to work with these good brethren.

Tom went quietly about his work. He always sold himself short andfelt that others could do the work better than he. This was not false modesty, but reflected the genuine humility of the man. He was good tohis family, including our parents who loved him as a son. He was likea brother to Wiley and me. Their three children, Howard, Jim and Patti,are all faithful Christians. In recent years Tom did an increasingamount of meeting work, always acquitting himself capably. His preparation was thorough. His office reflects a man of studious habits and orderliness. His many overhead charts were of professional quality.

The ranks of gospel preachers are thinning and I don't see as manyyoung men preparing themselves to enter the list as once was the case.Somehow we have to turn this around. Men like Tom Icard are badlyneeded. Since his death, we have learned from so many of his impactupon their lives. His memory is sweet, not only to our family, but to somany whose lives touched his and who were made better because of it.The prospects of Heaven grow dearer all the time.

—Editor