SEARCHING THE SCRIPTURES

For some time now I have contemplated giving somehistory of the beginning and purpose of Searching The Scriptures for readers who have been taking this paperfor less than ten years, as well as many old subscribersfrom the beginning. It is my persuasion that whenpeople know the when, why, and how of such a work as this, they will be much more interested in receiving iteach month. I prefer not to rely too much upon mymemory in giving this brief history of Searching TheScriptures lest I be unduly influenced by the passing oftime. I recounted the beginning in the May, 1973 issueand I shall quote from that page in providing the information in this article. The quotation will assure theaccuracy of facts as they were then.

Searching The Scriptures originated in the mindof this writer as far back as 1951. In my final editorial before transferring all editorial functions to the new owner and editor, Connie W. Adams, I wrote under the heading "The beginning of Searching The Scriptures"the following in part:

"Perhaps some brief facts that led to the conceptionand birth of Searching The Scriptures will better express my personal involvement and deep sentiment atthe present time.

"I moved from Lake City, Florida, to Clearwater,Florida, in 1945 to work with the church there. Somethree or four years later I became aware of some issueswhich were later to become very serious and prove to bea dividing wedge between many brethren and churches.

"As a young preacher with no more than eight or nineyears experience, I did not really understand the natureor the significance of these issues at that time, but Iknow that brethren were being alienated and I wasbecoming involved to a degree. During 1949 and 19501was preaching on a local radio station and trying topublish a bulletin, but at that time the ability of thechurch in Clearwater was limited and I could not do more. I read every thing I could find on the history of thechurch from the early nineteenth century to that day totry to learn, if possible, what was happening and why. Idiscovered the basis for some of the problems, but didnot fully understand their consequences or know how to solve them. One thing stayed in my mind, which Ibelieve was the seed that later produced this publication, I realized that the people would have to be encouraged to read and think for themselves and not be blindlyled by prominent preachers and self-appointed guardians of orthodox truth, which very few seemed able todefine except by association to a school, some exalted preacher, or an established paper. The question was tome then: How can the simple, plain truth be communicated to brethren over the country by a relatively inexperienced young preacher with little influence or abilitybeyond the circle of his own community and among hisbrethren in the locality where he lived?

"There were those who were fighting these battles,some effectively, some not so effectively. Two or three papers were carrying good articles on the growing issuesas they began to be defined, and some effective debatesfollowed. But something was lacking. Most people asidefrom preachers and elders were taking sides for andagainst without really understanding. I talked with many brethren while in meetings between 1949 and1955 who did not know what the issues were all about,but they were aligned for one position and againstanother. Many places where I had preached severalyears in meetings suddenly apologetically cancelled my meetings with no better explanation than that I wasaligned with the wrong group. When asked what waswrong with that group, they usually answered that their preacher or elders said they were teaching error. WhenI asked what error they taught or what error I taught,many answered that they did not know. Literally hun

Page 2

dreds of people in those days would talk with me in thisway. I loved them and did not want to see the breach inthe church, but how could I get the message of truth tothe average Christian to encourage him to study theWord of God in making his decisions? I could not compromise truth. I could not longer preach to many ofthem. Many of the papers in existence at that time had such prejudice against them that these people wouldnot read them.

"I suppose the anxiety, frustration and impellingdrive of this editor to get the message to these uninformed saints determined that some day, some way, bythe grace of God he would develop a means of communication unattached to any other paper, school, cliqueor party by which he hoped to sound out the clear, pure truth that every man should study for himself just whatGod willed him to do.

"No opportunities were opened and no financialfunds were available until 1957. I then lived in Gainesville, Florida, and had been laboring with theUniversity Avenue church since 1953 when I movedfrom Clearwater, Florida. While at the lectures atFlorida College in 19571 revived the subject with James

P. Miller, with whom I had discussed this matter somesix years before. We determined to join forces and jointly edit and publish a 'Florida Newsletter' which soon took the name The Southeastern Newsletter. ' The major objective of this endeavor was to keep brethrentalking and discussing their differences and out of thiswe hoped to save many brethren. We were too late withthis effort, and besides we learned that it was not theright way to deal with false teachers.

"We began to write articles, and received requests formore such lessons. But with the articles came cancellations for the newsletter from churches.

"In the early fall of 1959, James P. Miller and I madeplans for a new religious monthly, and arranged to meetwith some brethren in Orlando, Florida, and tell themof our desire to begin a paper. I called it 'Searching The Scriptures' because that is exactly what weintended to do. We met with these brethren and got theencouragement we needed. We made plans to begin inJanuary, 1960. Several of the good brethren in Orlando,Tampa, Clearwater, St. Petersburg, Palmetto, andBradenton and other parts of the country: Tennessee,Kentucky, Alabama, and Missouri sent lists of subscriptions and paid for them for one year. Thus began Searching The Scriptures." (From editorial inSearching The Scriptures, May, 1973, page 259).

TEACHING CHILDREN TO BEHAVE IN WORSHIP

Children are to be brought up "in the nurture andadmonition of the Lord" (Eph. 6: 4). "Nurture" meanstraining and "admonition" means to put in mind, togently reprove, or give counsel and warning. It is clearly,then, the duty of fathers (and mothers) to see to thewhole process of training children for all aspects of life,and this must be done consistent with the will of the Lord. Surely that would include training them to bequiet, respectful and reverential during periods of public worship.

A Sensitive Subject

It is natural for young parents (and for grandparents,as well) to assume that their little children are thebrightest, cutest and most amusing creatures in allhuman existence. It is difficult for some to come to terms with the fact that untrained little ones can disrupt theworship of the Lord 6n the part of parents, grandparentsand those seated near them, and sometimes, of a wholecongregation so that a prayer, reading, Bible classlesson or sermon cannot be heard.

We all understand that infants will cry at times, nomatter where they are. If they are hungry, the only waythey can let us know is by crying. If their clothes needchanging, they will cry. If they are hungry, or cuttingteeth, or hurt, their only means of communication is tocry. But it does not take long for their personalities tobegin developing. They soon learn to respond to a warning, or to react to a word or gesture of caution, ordisapproval. By the time they are old enough to speak,they are certainly old enough to understand words ofinstruction and warning, and to get the message fromstronger actions which register disapproval.

Young mothers have entered an unknown and uncertain area when they start dealing with babies any place,including a public worship gathering. Some are intimidated by the prospect of trying to control a small child.But they are not exempted from the responsibilities andthe needs of public worship. The children need to learn what it is all about. And they begin learning early. Weall need to be patient and understanding with youngmothers and fathers who are doing the best they can.

Sometimes the task of young parents becomes complicated by admiring friends seated nearby who makefaces, or play with the child. Children like an audienceand soon realize when they have one. Sometimes the process of training is destroyed by doting grandparents.

I have seen babies and small children passed up anddown the row during a service. I have seen grandparentsactually take a child from it's mother's arms and justtake over. This tug of war helps nobody and actuallyhinders the training of the child in public worship

Begin At Home

Children who get out of control in department stores,shopping malls, restaurants, doctors offices and inpublic worship, are not properly controlled and trainedat home. Titus was to teach the older women to "teach the young women to be sober, to love their husbands, tolove their children" (Titus 2: 3-4). There is a dire need forthis all over the country. Mothers and grandmothersneed to be helping their daughters and granddaughtersto learn how to manage their small children in services.There are two sides to this matter. It is the duty of theolder women to teach the younger women, but it is alsothe duty of the younger to LISTEN and LEARN. Someyoung women think they already know it all and are not about to take any advice from older women, and especially a mother or grandmother.

A daily period of Bible reading and prayer with thewhole family at home, is a good training ground for proper conduct in public worship. Teach them to bequiet, to sit still, to listen. Help them understand thatthis is not the time to talk, or play on the floor. Whenthey are old enough to talk and to understand what you say to them, explain why mother or father cannot talk tothem during the Lord's Supper. Explain why they needto sit quietly and listen when one is preaching the wordof God. Show by your own interest and attention thatthis is sacred and very important to you.

Teaching Them Not To Listen

When you take a large bag full of books, cars, dolls,stuffed animals and cookies, you are giving out thewrong signal. I have seen children soon discard all ofthese and still act like brats and disrupt the wholeservice. When you put them on the floor to play underthe benches, or allow them to run up and down the pew,or you run in and out with them to pacify them and thengive them a cookie when you take them out, or evenworse, allow them to make a garbage dump out of thepew and floor for several yards around you, you are not training your children to reverence God. You are teaching the child to hold both God and man in contempt. Andby the way, if you could get a cookie for creating such adisturbance as to be taken out, would you not soon learnhow to go about getting a cookie? I have seen children oldenough to go to school sit in services with comic books,or other secular books, and I have seen some do schoolwork while the gospel is being preached. I have seenchildren who are old enough to hold a song book andlearn to sing, allowed to sit while the whole congregationis asked to stand, or worse yet, to make a bed and go to sleep rather then sitting up and being respectful. Whenparents allow this, they are teaching their children, allright; they are teaching them to dishonor God and showcontempt for others. When they get older, they will moveto the back rows, if you allow it, and there they will sleep,laugh with other unruly young people, pass pictures,write notes, flirt, and they will wander in and out to the water fountain and rest room.

What To Do With An Unruly Child

What do you do with a child, past the infant stage,who is cranky and unresponsive to warnings? I first heard this formula from Gary Ogden of Plant City,Florida. He is exactly right and I pass it on to you forwhat it is worth. After trying briefly to get things under control (and I emphasize BRIEFLY — don't sit there so long you destroy the effect of the whole service), thenhere is what you do: (1) Take them out; (2) WEAR themout; (3) Bring them right back in. Well, you say, suppose that does not work? Then the next thing you do is: (1)Take them out; (2) WEAR them out; (3) Bring them backin. If that still does not work, then you: (1) Take themout; (2) WEAR them out; (3) Bring them back in. Youthink that won't work? Of course it works. It has been working for years. My own children soon learned that itwas not much fun to have to go out and that it was muchmore pleasant to stay inside and be quiet. I learned the same lesson as a small child. My parents before melearned the same lesson in the same way.

The trouble is that we have too many who are relyingtoo heavily on the instruction of permissive psychologists as to how to train children. There are principles inthe word of God that will help with this problem. Consider the following:

"Chasten thy son while there is hope, and let not thy soul spare for his crying" (Prov. 19: 18)."Train up a child in the way he should go; and whenhe is old, he will not depart from it" (Prov. 22: 6)."Foolishness is bound in the heart of a child; but therod of correction shall drive it far from him" (Prov.

22: 15)."Withhold not correction from the child: for if thou beat him with the rod, he shall not die" (Prov. 23: 13).The rod and reproof give wisdom: but a child left tohimself bringeth his mother to shame" (Prov. 29: 15).

"Now no chastening for the present seemeth to bejoyous, but grievous: nevertheless afterward it yieldethand peaceable fruit of righteousness unto them which are exercised thereby" (Heb. 12: 11).

To his children at Laodicea, the Lord said "As manyas I love, I rebuke and chasten" (Rev. 3: 19).

Let no one suppose that this writer has advocatedbrutal treatment of children. We are all sensitive to the subject of child abuse these days, and well we should be.But measured, reasonable correction which emphatically makes the point that some behavior is not acceptable and will not be tolerated is much needed these days.The Lord placed the responsibility for training in thehands of parents. One day he shall call us to account forhow we managed the task. If you want your children to grow up to reverence God and obey his will, then you must start TODAY to teach them respect for the worshipof God. It will take time, effort and great patience, but itis worth all of that, and more.

DIVORCE, REMARRIAGE, ANDTHE NON-CHRISTIAN BRIGHT PROMISE OR FALSE HOPE?

The facts are scary. In 1960 there were 393,000divorces in the United States; by 1985 that number had increased more than threefold to 1, 187,000. It is estimated that in 1989 only 4% of American households will be organized according to God's arrangement for thefamily: one man married to one woman for life where the father is the breadwinner and the mother is a keeper at home. Only 4%! Staggering!

Nothing brings home the general disintegration ofthe family any more than does attempts at convertingthe lost. It is becoming increasingly common to have todeal with multiple marriages and divorces among those we seek to reach with the gospel. The exceptions havebecome the rule.

It never is easy to confront sin. It never has been.Solomon very wisely noted that "the way of the transgressor is hard" (Proverbs 13: 15). Repentance has always been man's most difficult assignment. It isn't easy to say "no." Everyone knows that it is downright comfortable to keep things the way they are. Conversionwithout change would be a nice option were it available.It isn't. In fact, conversion without change is a contradiction in terminology.

And so, what do I tell my inquiring friend aboutcommitment to Jesus? —That he can commit without change? —That he can come to Jesus in whatever state he is in and remain there? —That he can find new comfort in old sin? —That unholy relationships holdforth the promise of becoming holy? —That God makesexceptions on emotional issues? The answers should beobvious.

Should be. There are some who want to make an exception for those living in immoral and illicit marriagerelationships. "Baptism washes away sins... and wives!" is being preached with greater force and feeling than ever before. And some, while briefly denying agreement with the above stated position, are quick to defendthe character of colleagues who preach it while slow tospeak out on the issue itself. Have we reached the pointwhere the easy-going spirit of ecumenicalism has blurred our vision with respect to truth on vital issues? Vital issues? Yes! On the surface it appears as a harmless doctrine of much comfort and little consequence, but beneath the water line it is a deadly promise of conversion without change.

Are Non-Christians Subject To The Will Of Jesus Christ?

Good question and one that is central to the whole discussion. Simplified it asks (in relation to the questionat hand): Can one who has been married, divorced andremarried where God has given no right (i. e., wherefornication was not the cause of the putting away, Matt.

5: 32: 19: 9) subsequently hear the gospel, obey it andcontinue living in what was before a sinful relationship?Does his/her non-Christian status offer an exemption from God's marriage laws? Has baptism changed awrong relationship and made it right?

First, God's law on marriage is universal. In fact,in terms of human relationships, it was the first lawgiven (Gen. 2: 24). When Jesus responded to the marriage-divorce question in Matthew 19 He went back tothe divine principle established in the very beginning(Matt. 19: 3-6). In Matthew 5: 32 He made it clear thatthe Father's will concerning marriage applied to "everyone" and "whoever." (The same wording is also foundin Matthew 19: 9. ) Thus, God's rule for marriage had it's beginning in Genesis 2 and not Acts 2!. It holdsforth universal application.

Second, if the unsaved are not subject to the will ofJesus Christ, then what justification could there be forpreaching the gospel to one not amenable to it? Tough question. If this teaching is true, then the challenge ofthe great commission is absolutely meaningless.

This issue cuts to the core of God's eternal plan. Itdoes not center in personalities (although some on bothsides have done an injustice by focusing more on personalities than on the problem. Such is unfortunate for itblurs the real problem by turning it into a "personal"issue). It does not resolve itself in a discussion of "fellowship." That, too, shifts the focus away from the crucialissue. ARE THE UNSAVED BOUND BY THE LAW OF GOD? That is the central question and the one questionthat must be confronted. When it is, the question offellowship may resolve itself.

Is There Conversion Without Change?

There is no such thing as easy-believism. The cost offollowing Jesus has always been high. When we attemptto sweep away our Lord's difficult demands we blunt His entire message. This position is guilty of doing exactlythat. It's a call for a cheap and meaningless faith — afaith that may be exercised with no impact on the fleshlylife of sin. It holds forth a false hope to sinners andpromises eternal life while promoting continual living insin.

Conversion DOES involve change! It's not enough to attempt to re-define sin. The blood of Jesus washes awayevery sin, for sure, but it never has re-defined a sinfulpractice and made it a non-sinful practice. For example,in 1 Cor. 6: 9-11 we read of "fornicators," "idolaters,""adulterers," "homosexuals," "drunkards," "swindlers,"etc., who "were washed in the name of the Lord JesusChrist." Their conversion to Christ did not change theirsinful practices and relationships and grant heaven's approval. Conversion changed THEM! "And such

were some of you!"

God forgives if man repents. He always has. Forexample, may a thief find forgiveness in Christ? Mostcertainly. May he then continue on in a lifestyle ofthievery? Most certainly not. Some early Christians hadcarried on homosexual relationships prior to conversion. Could they find forgiveness for such abominableacts? Sure. Could they continue therein? No! "Repentance" of sin means a turning from sin (Acts 3: 19; 1Thess. 1: 9).

If two people are living in a marriage relationshipthat God does not recognize, the blood of Jesus willcleanse their sin if they are willing to repent and ceasethe relationship. REPENTANCE DEMANDS A CESSATION OF THAT SINFUL RELATIONSHIP! Period. And, contrary to popular opinion, I know of no guaranteeof a divine asterisk at the end of that statement. Do you? "How shall we who died to sin still live in it?"

It isn't enough to point to emotional appeals. Whenmy friend agonizes over the cross he is called to bear, Ilikewise agonize with him. Sure, it's an emotional thing.But I do him (nor myself) any favors by extending thepromise of cheap grace.

No, it is not always a black and white world we live in.I readily confess that I don't know every answer nor can I solve every marriage problem. I don't purport to. Isimply try to teach what the Bible teaches and urge those in unclear situations to come to grips with God'scommands as it relates to their circumstance. But not every marriage, divorce, and remarriage encounter isunclear. Some are very clear. And like John beforeHerod, we must confront the sin of an unlawful relationship and make an appeal for repentance. God's servant can do no less (Matt. 14: 3-4).

Cutting To The Core Of The Gospel

This position will not stand up under scrutiny in lightof the Scriptures. It is a position that affects the message of salvation we teach by making no moral demands onone in an immoral relationship. We need to be remindedagain of the chilling warning of Galatians 1: 6-8 toward all who tamper with that message. Indeed, thedoctrine of salvation is fundamental to all we teach.

We want to make conversion easy. It isn't. The cost is high. As a result, we must never be guilty of invitingpeople to Christ by overlooking the radical transformation of life that conversion implies. Jesus put the sinneron notice that he/she must turn from sin and not continue in sin. The call of Calvary comes clear: There can be no turning without change. There can be no adoptionwithout letting ungodliness go. It never has been easy tofollow Jesus. But it will be worth it for those who do.

"Do not think that I came to bring peace on the earth;

I did not come to bring peace, but a sword... "

"He who does not take His cross and follow after Me is not worthy of Me... "

"And if your right eye makes you stumble, tear it out,and throw it from you; for it is better for you that oneof the parts of your body perish, than for your wholebody to be thrown into hell... "

Matthew 10: 34, 38; 5: 29(Note: The series on "Antioch—The Power of the LocalChurch," will continue next month)

KILLING OUR BRETHREN

QUESTION: What is meant by "ye kill" in James 4:2? Were there those guilty of murdering their brethrenamong those to whom James wrote?

ANSWER: The word "kill," it seems to me, is used ina figurative sense. If interpreted literally, we mustsuppose that actual murderers were in the congregations, whereas Roman justice would have intervened."Ye kill" is present active indicative, which means theywere continuously killing.

R. C. Trench says that phoneus, which is kin to phoneuo (kill in Jas. 4: 2), "is capable of vaguer use; awicked man might be characterized as phoneus tes eusebias, a destroyer of piety, though he made no directattack on the lives of men, a traitor or tyrant as phoneus tes patridos" (Synonyms of the New Testament, p. 314).We could properly say that a wicked man would destroy(kill) piety and a traitor would destroy (kill) his country.

Here in James some killed (destroyed) the characterand reputation of their fellow-Christians and othersbecause of their love of pleasures and an uncontrolledzeal for carnal gratification. The strong term, "kill," wasperhaps used to show they were just as great criminalsas those who took the physical lives of others.

Erasmus found the passage, Jas. 4: 2, impossibleto interpret and suggested the translation should be,"ye envy," assuming a mistake had been made in transmission of the text. The two verbs in Greek, phoneuete (murder) and phthoneite (envy) are not greatly dissimilar, and so Erasmus reasoned that "envy" should be in the text instead of "kill." This position was adopted by Tyndale, Calvin, Moffat andothers. However, there is no basis in the Biblical manuscripts that lends any support to such a view.

Some have suggested that James classified them asmurderers because their motive was murdererous in nature and an attitude which leads man to kill his fellow-man. John does say, "Whosoever hateth his brother is a murderer" (1 Jn. 3: 15; cf. Matt. 5: 21-22),but James said, "ye kill," not "ye hate your brethren."The word "destroy" would fit better.

R. V. G. Tasker, in his commentary, interpreted thedifficult verse: "James, we must not forget, is writing a general Epistle, and is not necessarily contemplatingeither here, or elsewhere, the circumstances actuallyexisting in a particular Christian community known tohim. He is rather underlining what can happen and does happen in human life when men choose pleasure to theexclusion of God. Under such circumstances, as the history of humanity from the days of Cain to the presenttime makes abundantly clear, the laws of god are disregarded; and pleasure, given full rein, takes control of the situation and often sweeps its victims to murder" (The General Epistle of James, p. 87).

What Tasker said is true about what can and does happen in human life, but was he accurate that those circumstances were not necessarily existing in the congregations to whom James wrote? I think not! They werekilling and warring, fighting and lusting. James dealswith a problem that was prevalent among them at thetime. They were killing (destroying) the brethren.

SOMETHING NEW, SOMETHING BORROWED

Benjamin Franklin wrote in his autobiography of a young Presbyterian preacher, named Hemphill, "who delivered with a good voice, and apparently extempore,most excellent discourses... Among the rest, I becameone of his constant hearers... "

The year was about 1734. While many admired theyoung man, the more orthodox Presbyterians did not approve of some of his sermons and attempted to havehim silenced.

Franklin continued, "During the contest an unluckyoccurrence hurt his cause exceedingly. One of our adversaries having heard him preach a sermon, that wasmuch admired, thought he had somewhere read the sermon before, or at least a part of it. On searching, hefound that part quoted at length, in one of the British Reviews, from a discourse of Dr. Foster's. This detection gave many of our party disgust, who accordingly abandoned his cause and occasioned our more speedydiscomfiture in the synod. I stuck by him, however; Irather approved his giving us good sermons composedby others than bad ones of his own manufacture; thoughthe latter was the practice of our common teachers. "

This incident occurred to me last year when the tumult and uproar presented itself over Senator JosephBiden's plagiarized speech. I thought, if that is a crimeor a sin, then likely ninety percent of the preachers had better amend their ways and nine percent of the rest are so dull in their originality, they would give plagiarism agood name.

A few years ago, one older gospel preacher was givinga lecture to an audience composed mainly of youngerpreachers. He told us that he did not spend a lot of timetrying to be original in his preaching; that he made freeuse of printed sermons and outlines. Someone asked ifhe had ever been accused of plagiarism.

"No," he countered. "When I get through with a sermon no one wants to claim it anyhow. "

Those who know of whom I speak know that he could not be unoriginal if he tried.

The story has been widely circulated that G. K. Wallace was accused by someone of plagiarism when hepresented a series of lectures at Freed-Hardeman College that was very similar to the material in a book byBrother Hardeman. The following day he carried thebook onto the podium, held it aloft, and announced thathe had been charged with using another's material. "Well, here it is! And it's my material! I paid $3..00 for it!"

He exclaimed. And that was the end of that.

When I started preaching, about all the extra-Biblicalmaterial I had was the Gospel Guardian, Gospel Advocate, Searching the Scriptures, and other such journals.I'll guarantee you I made good use of them. I had beenpreaching for at least six months before I ever got an original idea. I still remember the pride I took in thatsermon "from scratch" based on 1 Cor. 16: 8, 9. But I'm confident that other lessons that were not quite sooriginal were more effective.

I still have original thoughts now and then. (Someonesaid, "Being original is forgetting where you got it. ) Butit doesn't bother me one iota to use another's thoughts ormaterial in preaching the truth. Obviously one shouldnot pretend that another's experiences are his own. Andone would do well to rearrange material to best suithimself and to blend it with his own background andpersonality. Then too, if one uses two sources ratherthan one, he can call it research rather than plagiarism.

But I still agree with Benjamin Franklin: I had muchrather hear someone preach a good sermon composed ordeveloped by another than a sorry sermon that wasquite original.

Years ago I asked Robert Jackson if it would be all right if I preached a certain sermon I had heard himdeliver. "Just don't ask me where I got it," he said. Butreally, Brother Jackson was never reluctant in tellingme where he got the idea, or the basic structure of a sermon.

I heard once of an old preacher and a young preacherwho walked along a road. Suddenly a snake slid by them.The young man grabbed the other's walking stick andcommenced to beat the snake to death. The old man stood trembling and said, "You almost made me fall!"The young man replied convivially, "I'll use anything Ican get my hands on to kill snakes!"

Finally, may I remind you of the words of our Lord:

"Therefore every scribe instructed concerningthe kingdom of heaven is like a householder who brings out of his treasure things new and old."

(Matt. 13: 52).

During the institutional battles of the 1950s and '60s there were many wise men who warned that theliberalism of the day would lead to much greaterliberalism in the future. Time has shown them to be exactly right. Below is a copy of a letter that is beingcirculated among the members of a large institutionalchurch in Duncanville, Texas (a suburb of Dallas).While providing graphic evidence of just how far manychurches have gone in their desire to look like the denominations around them, it also provides a perfectblueprint of how to bring in innovations and thusdestroy a congregation. The frankness and honesty onthe part of the leader in the subversion is shocking, butalso most helpful to those who would keep the flock ofGod from wolves. Here is the chronicle of this wolfs efforts (all emphasis mine — MR):

"On November 6th Dr. Jack Boyd of ACU Music Department spoke at the evening worship service on the history of church music. At 4: 30 P. M. that Sundayhe met with the elders, the worship committee and inter-ested persons. He had been invited to meet with this group to help them with the implementation of the chorus into our worshipservices. The following paragraphs are quotes and excerpts by Dr. Boyd from that meeting:

"My subject here is to talk about, primarily about,the use of choruses in the worship — the worshipitself. Minter Lane congregation at Abilene (where Dr.Boyd is an elder) does use them—has for about 2 yearsnow. Before that we did it occasionally on Wednesdaynight. Then we decided, well, it's time for us to do something a little different. One of my fellow elderssaid, "well just why don't we have them (the chorus) onSunday night — just have them stand up there and sing. "

About 2 years ago, as I said, we started doing this, onan ad hoc basis, then this last winter we did it—we had a Thanksgiving service on the Sunday before Thanksgiving. Then we had a Christmas Eve, not on Christmas Eve, we had a Sunday evening 'Birth of Savior' service, which we try to — we tend to stay away fromsome of the terms that are flare words among some,particularly some of the older members of the congregation.

A small percentage of your congregation may be alittle bit uptight about this. If they really are going tohave a lot of trouble with it then, they can just not comethat night. That's what we suggested to our people —that if you do not find that viable, then trust us a little bit, but we won't force you to be there. There are other congregations around, so go to those. That's basically the way we handled introducing the chorus (into worship services). The choruses sang several times (in worship services) over the last year and a half. That was into Christmas, Thanksgiving and then Christmas — then twice inJanuary, in February and then we had Easter. Now it wasabout that point we had a problem because the crucifixionand Resurrection service was on Sunday morning. You can't have a sunrise service at 6:00 P. M. It just doesn'tmake sense. As a consequence we had a bit of a problemwith that.

We had one other problem which we're going to holdback on — we had readers of the Bible, the five peoplewere up on the front pew with a hand held mike. You couldn't see anybody. There was an older man, a middleaged man, and a young boy, and an older woman, and a younger woman. The older woman and the youngerwoman were where we had the problem because it was a female voice that was heard in this worship service. The elders said, "No, there's nothing wrong with that" but some people who didn't hold with the same views did have some problems. So we said we couldn't start achorus, and we can't have the women start taking a moreactive public part in the worship at the same time — that's simply too rich a diet. So we're backing off on the woman doing anything of that nature. We may do it—I'm not sure; however, we may do it on the 'Birth of the Savior service' on Dec. 11th. We're having one person —one female voice — I want desperately to do that. We're going to 'back off and work it in at a later time.

We're changing — Minter Lane congregation is notalone in using chorus in the worship service. There areothers that are doing this around here. In Houston thereare two or three that are using a chorus in the worshipservice. On the West Coast — there are about four or five congregations that are doing this. It is a very slow movingthing. The people in the Eastern part of the United Statesare slower to change. I'm very sad to say, because theyseem to be a bit more conservative.

I think we had about twenty singing in a men's chorus—not a large auditorium — seats about 400 — sang fromthe balcony. We have a hard ceiling—a very good sound.It's a good place to perform. It has a very nice sound.We started the worship service with that—welcomed the visitors, sat down and then the men's chorus started. Itwas a very impressive sound.

I'm going to show you the outlines that I gave them toput on my computer from this years' Christmas program

—and another one we had for a Thanksgiving programand one for an Easter program, the men's program and the Prophesy program.

Now — congregational reading—the entire thing wasprinted in a bulletin we handed out to everybody at thebeginning. O, Little Town of Bethlehem, the congregational reading — the left hand side of the congregation does first verse, the right hand side does the second verse,then everybody does the third one (verse). They've done this before a number of times, so everybody is familiarwith the drill in doing congregational reading. You havenot done it yet — so let me suggest that you think about that, as a possibility because it involves the congregation. There's a technique for doing it...

You can see on this outline that we just sort ofalternated chorus, congregational reading, congregational singing, reading, chorus, reading, etc. until we got all the way through the thing. The ending of it comesdown here, The First Noel, congregational reading,chorus, a final reading, then we all stand and sing Joy Tothe World, I Carry the Maker of the World, is about Maryand her thoughts on carrying the baby Jesus.

About twenty years ago I began leading singing atMinter Lane congregation. I started introducing a few new things at a time. Later on, using the hymnal we would have one-half of the congregation do the firstline of a hymn — the other half do the second line andeverybody does the chorus. That works out very nicely.That gets them used to doing something slightly different — there are other ways.

I don't think you're quite ready, apparently, for the Christmas program that we had up here. Probably, Icould come in with my chorus from Minter Lane, and doit, but I don't think that you could do it with your people.Now there's a curiosity — I don't think that you could doit with your own people, but you could have somebodyelse come and do a program. Because obviously, theACU choir, the Harding choir, and the whatever-it-ischoir, will come in and do a program — and they will get by with it.

There are two benefits that we have — first of all one of not inconsiderable benefit is we're using utilizingabilities of the congregation that they never thoughtwere going to be utilized — and this their singing ability—the women's singing ability, most notably. That's one thing. The second is—you are increasing the amount of—the number of songs that the congregation can hear—the number of words that are available to them.

It came from the Christian Chronicle, first, many churches are uncomfortable with anything new or different in worship. Thus, you have to do it very slowlyand introducing the idea that change is attractive as long as it's not wrenching. If it's wrenching, youback off and slowly — try it again later." End of excerpt.

Allow me to close with a few observations. First, the patience and persistence of those who would destroy achurch is incredible. They just keep coming back to"work it in later." Secondly, the true purpose of a chorusis clearly set forth: "to perform" and to have an "impressive sound." God forbid that we should allow the worshipservices to become entertainment! Finally, the course ofinstitutional brethren seems set for destruction. Incidents like this one show that the trend is for more and more apostasy. Fortunately, many members of institutional churches just are not willing to go this far. Thisprovides us with an unprecedented door of opportunity.Brothers and sisters in Christ, let us wake up and see fields that are white unto harvest! Go to your friends and relatives that are in the institutional camp, tell them ofthe continued digression, warn them that it will come towherever they are and then urge them to stand for truth!Many souls are wondering if the church of Christ where they attend is really what the Bible means for a churchto be. Let's find those people and help them before it iseverlastingly too late.

"GIVING NO OFFENSE"

"We then, as workers together with him, beseech you also that ye receive not the grace of God in vain... Givingno offense in any thing, that the ministry be not blamed"(2 Cor. 6: 1-3).

Jesus said that "offenses will come: but woe unto him through whom they come" (Lk. 17: 1). Many are thepassages, and many are the examples which pertain tooffenses, but we will limit this study to those offenseswhich affect the ministry adversely.

More particularly, we will limit our brief remarks tocongregational offenses, since I have just recently written about how preachers sometimes bring reproach upon their own labors.

I know of one congregation which encouraged a manto preach, even though he did not have the ability to do so. The man was willing, and the congregation recommended him to others, but would not let him preach athome because no one, except possibly his family,thought he could preach. After a few abortive efforts, the young man was frustrated, discouraged, and disillusioned.

I'm all for mutual ministry, and believe that weshould train and encourage both full and part-timeworkers, that the ministry of which Paul speaks may prosper, but one qualification of such workers is the ability to do the work (2 Tim. 2: 2). Nothing is to begained, offenses may arise, and the ministry may beblamed when we try to make an arm do the work of a leg in the body of Christ (1 Cor. 12: 14ff).

Another young man wanted to quit his secular job and devote himself to preaching the gospel. He had preachedover Sundays on several occasions, and no one questioned his ability, desire, or faithfulness.

On recommendation and invitation, he "tried out" fora good congregation which had elders and was at peace.Again, the congregation did not question his qualifications, but wanted a man "with more experience." Thatcongregation, after several years of experienced preachers, is now without elders and in bad shape.

Another congregation, weak and without elders,invited the same young man to work with it, and thezealous, would-be preacher was willing to go, but he lacked support. When he asked his home congregation to make up the difference so that he would be makingapproximately what his secular job paid, he was toldthat no preacher needed to make that much. Discouraged, the young man continued in secular employment.

Another young man of my acquaintance had gone toschool and trained to become a craftsman, and eventually obtained a good secular job, with good pay. But, hehad also done considerable preaching, and again, no one questioned his ability or desire to preach. In fact, he wasencouraged to give up his secular work in favor of doing more preaching.

After the usual rejections for "lack of experience," hefinally found a congregation which was willing to navehim come, but could not support him fully. But this time,the congregation did not want him to obtain outsidesupport, because "it would look bad on them." He finallygave up in frustration and discouragement.

Due to attrition in the form of old age, death, apostasy, and various other factors, good preachers are scarce and in great demand. There will always be ademand for faithful workers, because their labor begetsmore work. Churches need to encourage, not offendprospective workers in the vineyard.

Just because the Lord said that offenses would come,is no reason for us to feel that we have a divine mandate to make certain that his prediction comes to pass.

A PORTRAIT OF THE BRIDE ON HER BIRTHDAY

In the Scriptures the church is depicted as the brideof Christ (Eph. 5: 23-27). We can know with some degreeof accuracy when the church began. The New Testamentteaches that it began on the day of Pentecost (Isa. 2; Joel2; Acts 2). Pentecost was one of three annual feasts of theJews. It always fell 50 days after the Passover. Passoveralways came on the first Sabbath after the first fullmoon following the Vernal Equinox. Using the Jewishmethod, that would make Pentecost fall on May 14,1989. Let us sit down together and view the great portrait ofthis beautiful bride. It is a masterpiece.

Her Price

As in ancient times when a dowry was paid, so thehusband paid a great price to obtain this bride. It costhim his blood (Acts 20: 28). The ultimate price that onecan pay for anything was paid by Jesus Christ. He gavehis life. My, how he loved her!

How does this compare with the view of those who minimize the bride by saying the church is not important, "you don't have to be a member of the church,""church attendance is not necessary," etc. ? The attitude that some have toward the bride reflects on the bridegroom's intelligence. It also belittles his love for her.Which do you think is right?

Her Purpose

The church makes known "the manifold wisdom of God" (Eph. 3: 10, 11). That wisdom is seen in that thechurch is the realm to which Christ adds the saved (Acts

2: 47). He is "the savior of the body" — the church (Eph.

5: 23; 1: 22, 23). WHY does he do this? "That he might present the church (his bride) unto himself aglorious church, not having spot or wrinkle or any suchthing; but that it should be holy and without blemish"(Eph. 5: 27). HOW does he do this? By "nourishing andcherishing" her "because we are members of his body,"the church (v. 29, 30). WHEN does he do this? Initially,by the washing of water by the word" — at baptism(Eph. 5: 26; Acts 22: 16). And continually, as Christians "provoke one another unto love and goodworks" by "not forsaking the assembling of themselvestogether" (Heb. 10: 25). The church is the "pillar andground of the truth" (I Tim. 3: 15). The church atThessalonica was commended for "sounding forth theword of the Lord" (I Thess. 1: 7, 8).

What does this tell us about churches whose mission

is perverted toward social work, recreation, and entertainment? Remember, Christ does not want a bride withspots, wrinkles, and blemishes. Paul said "For I am jealous over you with a godly jealousy: for I espoused you to one husband, that I might present you as a pure virginto Christ" (2 Cor. 11: 2).

Her Permanency

When Daniel prophesied of the kingdom (the church)he said "it shall never be destroyed," that "it shall standforever," and that it is an "everlasting kingdom" (Dan.

2: 44; 7: 27). John wrote of the church as "a bride adorned for her husband" and recorded an angel assaying "Come hither, I will show thee the bride, the wifeof the Lamb" (Rev. 21: 2, 9). The Hebrew writer referred to it as "a kingdom that cannot be shaken"(Heb. 12: 28). And Paul said the church would manifestGod's glory "for ever and ever" (Eph. 3: 21).

Her Plea

As with any portrait, we cannot get a total view of allthat the picture represents.

Would you like to know more about this kingdom thatshall never be destroyed? Would you like to be a part ofthe church which wears the name of the bridegroom,which has no plan but to be "of Christ" in all that itteaches and practices? If so, please accept this as an invitation and a plea to learn how you can be a memberof the bridal party, partake of the marriage feast, and be"married to Christ" (Rom. 7: 4). Investigate the church ofChrist nearest you.

ATTITUDES AND ISSUES

It was good for me to attend the Nashville Meetingback in December. It gave me an opportunity to hearboth sides of old issues discussed. Many who are my age and younger were not around for, or we were too youngto understand, the heated battles fought over the institutional issues. And we were not there to experience theheart-wrenching rending of long held friendships. Butwhoever said that "truth has nothing to fear from thecrucible of open and honest investigation" certainly spoke the truth.

Jesus taught this principle when he said, "And this isthe judgment, that the light is come into the world, andmen loved the darkness rather than the light; for their deeds were evil. For everyone who does evil hates the light, and does not come to the light, lest his deedsshould be exposed. But he who practices the truth comes to the light, that his deeds may be manifested as havingbeen wrought in God" (John 3: 19-21).

There is a question that has been raised in thediscussion of these issues that I think needs to be given more than just a passing remark. That question is, "Arebrethren divided because of the sour attitudes of crank-ish-minded brethren or are real substantive issues of conscience involved?"

Let me first admit that in my limited preachingexperience, all of which has been among non-institutional brethren, I have come across more than a few whoseemed to be "born in the objective case and kickativemood." But I doubt that cranks are the sole property ofnon-institutional churches. I rather suspect that institutional churches have their share of them as well.

Bad attitudes are a problem in any local church,institutional or non-institutional. Recently I attended the homecoming basketball game of the school my children attend and during the course of the game I visitedwith a member of an institutional church. I asked him to visit with us at his convenience and he rather rudely said, "no!" He continued, "I don't go along with all of thatstuff!" I couldn't help but wonder, "what stuff?" Did henot know that, in the things which his non-institutional brethren practice, his practice is virtually identical? Hecan attend the services where I preach and not violatehis conscience at all. However, I cannot attend worshipregularly where he attends because I would be calledupon to participate in activities which I believe areunscriptural and unauthorized. Non-institutional churches are not the ones who practice the "stuff overwhich we are divided!

This brings us again to the question of why we are divided. I don't believe it is a bad attitude to say that I can't worship with brethren who use the mechanicalinstrument of music in worship. The division over instrumental music is a division over whether or not the use of the mechanical instrument in worship is right in the sight of God, not over attitudes! Surely, there musthave been brethren on both sides of the question whoseattitudes could have been better. But the division took place over a fundamental issue and not because of theattitudes of the disputants.

Likewise, my brethren, I don't think it reflects a badattitude for me to say that I can't worship in a church that either is a sponsoring church or sends money to one.It's not a bad attitude to say that I can't worship with alocal congregation who uses its treasury to build and maintain human institutions. It does not reflect a bad attitude to declare that I can't be a member of a church that uses its collective funds and other resources to build "family life centers" and other such unscriptural andunauthorized activities. I understand the Bible to teach that to engage in such activities is sin and therefore I cannot and I will not have a part in such or fellowshipthose who do.

These conclusions were not reached because I like being alienated from the majority of my brethren or Ienjoy being in a fuss. My Bible teaches me to be a loverof peace. But if the price for peace is the compromise ofstudied and genuine conviction, it is too high a price to pay. Such is not paying the price to have a "goodattitude," it is selling out one's faith and to be avoided at all costs.

Let us all do our best to exercise the wisdom that comes from above that "is first pure, then peaceable,gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy" (Jas. 3: 17) and realizethat "the seed whose fruit is righteousness is sown inpeace by those who make peace" (Jas. 3: 18). But let usalso understand that this "seed" of the kingdom is theword of God, the saving gospel of Jesus Christ(Lk. 8: 11;Rom. 1: 16). The apostle Paul was a defender of thisgospel (Phil. 1: 16) and we are told to "contend earnestlyfor the faith which was once for all delivered to the saints" (Jude 3). The word "compromise" as it relates totruth should not be in our vocabulary.

The love taught by Jesus Christ in the New Testament is a new kind of love. It required active good willexpressed in terms of doing that which is in the bestinterest of others rather than self. This viewpoint onlove frustrated the Scribes and Pharisees, baffled thepeople as a whole, and astounded the disciples ofChrist. It continues to have this effect even now. After all, whoever heard of loving your enemies? The loveChrist taught requires much more in its expressionthan most are willing to give.

Look at nature, if you will. It is one grand extravaganza! We are staggered at the enormity of the universe, our own solar system, and the earth on which we dwell. We are overcome by the vastness of everythingaround us, the variety of the various plant life, theendless species of life forms, each beautiful in its ownway, none without purpose in the overall system ofthings, and no disharmony until man intervenes andseeks to mess it up.

Take a flower, for instance, to illustrate. Any flowerwill do. Look at it. Look how exquisite it is in its ownright and how beautiful, intricate in detail and breathtaking in effect. And, this is just one flower! God isindeed extravagant in what He has put here for man touse and enjoy.

When it comes to spiritual matters, look at God's scheme for man's redemption from sin and his lostcondition. It takes extravagant love to give one's onlybegotten Son for the salvation of an undeserving mankind (Jn. 3: 16). We are staggered by the generosity of God in giving us all spiritual blessings in Christ (Eph.

1: 3). We are thrilled at the grand blend of the simplicityof the gospel (Rom. 1: 16) together with the overwhelmingprofoundness of it all.

Then there is Heaven for the righteous. Who can fathom eternity with God? We are told of its mansions inJohn 14 and caused to think again in terms of extravagance. John, in The Revelation by inspiration gave ussome awesome glimpses of that wonderful place. If the glimpses are awesome, what must the full realization ofit be like?

Man has failed so miserably to comprehend the love ofGod and His Son. Man is so selfish in comparison. "All forself is the motto of many if not of most. Sacrificial loveis what God wants and not a frugal, just enough to get byor simply a duty kind of thing, but extravagant love. Paultaught this principle in I Cor. 15: 58 when he said "alwaysabounding in the work of the Lord." We have a currentexpression: "have a nice day and pass it on." That's the idea! God and Christ have shown us by demonstration what real love is and we are supposed to "pass it on" in ourown dealings with the world and our brethren as werender service to God.

When we understand that love is to abound, husbandswill not abuse headship, wives will not scorn subjection.Obedience will become second nature to children. Brethren will not inquire as to how much to put into thecontribution basket. They will not ask how many services to attend. Preachers and elders will not have to plead, coax, beg, and persuade the brethren to teachtheir neighbors the truth. Preachers in hard places will not have to get down on their knees and beg for theirsupport in gospel work. Brethren will content themselves with a "thus saith the Lord" in matters of faith and practice. In the face of God's love in action among Hispeople the devil "will flee from us" and the false teacherwill not have the courage to hawk his wares in the faceof such formidable opposition.

Brethren, God's love is extravagant! Let us all imitatethat love.

There are many tables mentioned in the Bible. Theword table is used in the Bible to refer to that which is provided on the table such as privileges given to God'speople of the Old Testament and the provisions forChristians in the family of God today. Let's take a look at some Bible tables.

TABLES OF STONE

The ten commandments were written on tables of stone. "And he gave unto Moses, when he had made anend of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with thefinger of God" (Exo. 31: 18). According to Deuteronomy

10: 4 the tables of stone contained "the ten commandments." As the apostle wrote the Hebrew Christians he referred to this law as "the tables of the covenant" (Heb. 9: 4). As Paul contrasted the law of Moses and thelaw of Christ, he said, "Forasmuch as ye are manifestlydeclared to be the epistle of Christ ministered by us,written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of theheart" (2 Cor. 3: 3). The tables of stone have servedtheir purpose and God has taken them out of the way(Col. 2: 14-16). A careful reading of 2 Corinthians 3: 616 will help us to understand that the law written ontables of stone has been done away and we are subjectto the law of Christ.

SHEWBREAD TABLES The table of shewbread was placed in the outer chamber of the holy place in the Tabernacle. It wasmade of acacia-wood overlaid with gold. It was three feet long, eighteen inches in breath and about two feettall. There were twelve cakes on it and they wererenewed each week. It is written, "And Solomon madeall the vessels that were for the house of God, thegolden altar also, and the tables whereon the shewbread was set" (2 Chron. 4: 19). A careful reading ofExodus 25-40 will give much information concerning the tables of shewbread. This is the only Bible table that God gave a divine pattern for its construction size.This shewbread may have helped to remind the people of God that "man does not live by bread alone" (Matt.

4: 4). The fact that bread was always to be on the table helps us to see our continual dependence upon our God.

TABLES OF BENEVOLENCE

A careful reading of Acts 6: 1-8 will introduce us to benevolence tables. The Grecian widows needed help."Then the twelve called the multitude of the disciplesunto them, and said, it is not reason that we should leave the word of God, and serve tables" (Acts 6: 2). Thebrethren were directed to "look ye out among you seven men of honest report, full of the Holy Ghost and wisdom,whom we may appoint over this business" (Acts 6: 3). Theapostles needed to be out preaching the gospel while there were others who could take care of the work of benevolence. It needs to be pointed out that this work of benevolence was done within the frame-work of the local church,"among you," and no other organization was set up to dothe work of the local church! This is the way it needs to bedone today.

MONEY-CHANGERS TABLES

There are just some things not proper to do in the Lord's house. "And Jesus went into the temple of God, andcast out all them that sold and bought in the temple, andoverthrew the tables of moneychangers, and the seat ofthem that sold doves, And said, My house shall be calledthe house of prayers; but ye have made it a den of thieves"(Matt. 21: 12-13). Doves were used in sacrifice by the poorunder the law of Moses (Lev. 14: 21-22). As the Jews camefrom a distance, they would buy the needed sacrificesafter they arrived in the city of Jerusalem. There werethose who had "set up shop" to make money in the house of God as they sold and made change for the Lord's people.Certainly the religious Jewish leaders cannot be heldblameless in this matter. Certainly somebody allowedthese thieves to come in. Jesus showed his displeasure inthis mis-use of God's house by overthrowing the tables ofthe moneychangers and ran them out of the Temple.Churches of Christ need to learn not to abuse the Lord's house today. We all know that the meeting house is not sacred, yet there are some specific things for which it wasbuilt and we must not abuse its use. Paul got after theCorinthians for abusing the Lord's supper as he wrote,"What, have ye not houses to eat and to drink in? ordespise ye the church of God, and shame them that havenot? What shall I say to you? shall I praise you in this? Ipraise you not. And if any man hunger, let him eat athome; that ye come not together unto condemnation. Andthe rest will I set in order when I come" (1 Cor. 11: 22, 34).We can be out of order by using the meeting house orfacilities paid for by the church for fun or frolic. If the Lordwere still on earth, He surely would turn over some tablestoday and run folks out of the fellowship-halls and family life centers built by a lot of churches of Christ! We all needto learn "how thou oughtest to behave thyself in the houseof God" (1 Tim. 3: 15),.

BETRAYAL TABLE

Can you imagine the look on the face of the discipleswhen Jesus said, "But, behold, the hand of him thatbetrayeth me is with me on the table" (Lk. 22: 21) Cannotyou just see the apostles looking to see whose hand is onthe table. Peter told John to ask, "Lord, who is it? Jesusanswered, He it is, to whom I shall give a sop, when Ihave dipped it. And when he had dipped the sop, he gaveit to Judas, Iscariot, the son of Simon" (Jno. 13: 24-26).Later, for thirty lousy pieces of silver, Judas betrayedour Lord into the hands of sinful men and he was crucified for the sins of the world (Matt. 26: 14-16). Wouldyour hand have been on the betrayal table on thatoccasion?

THE LORD'S TABLE

The Lord's table is in the Lord's church and contains the Lord's supper. Jesus said to the apostles, "And Iappoint unto you a kingdom, as my Father hath appointed unto me: That ye may eat and drink at my tablein my kingdom..." (Lk. 22: 29-30). Jesus himself instituted the Lord's supper as recorded in Matthew 26: 26

30. The bread and the fruit of the vine called the cup wasto remind the Lord's people of the body and blood of theLord. On this occasion Jesus affirmed that the Lord's supper would be in the kingdom. Later we find the church of Christ at Corinth observing the Lord's supper.Remember the Lord's table was to be in the kingdom.Therefore the church at Corinth was the kingdom ofChrist. The Lord's supper was observed by early Christians on the first day of the week (Acts 20: 7) and theLord's table must be spread each Lord's day as we gather to worship God on Sunday.

A PREPARED TABLE

David said in the beautiful 23rd Psalm that The Lord is my shepherd; I shall not want" (Psa. 23: 1). To help usappreciate the care of our great shepherd, he furthersaid," Thou preparest a table before me in the presenceof mine enemies..." (Psa. 23: 5). Because of God's careand protection for his sheep, we can sit down and enjoythe blessings of God, even in the presence of foes roundabout. This lesson comes from the tender care of the shepherd watching over and making provisions for hissheep even while the wolves may be lurking in andaround the sheep. Surely God loves and cares for hisown. Are you a part of God's flock, the church?

James 1: 19 gives us some very important and practical advice. This verse says, "Wherefore, by belovedbrethren, let every man be swift to hear, slow tospeak, slow to wrath." James addresses this to his "beloved brethren." It has some advice that we need to consider.

James emphasizes that we are to be: swift to hear,slow to speak, slow to wrath. Contextually, these exhortations seem to refer particularly to our dispositiontowards God's Word (1: 18, 21, 22). We are to be swift (i.

e. quick/speedy) to listen to God's Word. It is difficult to learn when we are talking. We are to be more ready tohear then to speak. We must have a disposition to learn.We are to have a meek attitude that is receptive to truthso that we can understand what the will of the Lord is (Eph. 5: 17). The text also says that we are to be "slow towrath." A person whose disposition is characterized byanger is generally not very receptive to the truth. It ishard for a person to listen to God when he is full of wrath and bitterness. So we are to be swift to hear, slow tospeak and slow to wrath with regard to the reception ofGod's Word.

The principles of James 1: 19 about hearing andspeaking would also apply in a more general way. Haveyou ever engaged in a conversation with a person who would hardly let you get a word in, and when you did saysomething you got the feeling that the person was notlistening? I am sure that this has happened to almosteveryone. Perhaps we have been guilty ourselves ofalways being quick to speak and slow to listen, instead of being quick to listen and slow to speak. It is veryimportant for us to be good listeners so we can gain knowledge and wisdom.

There have been many maxims and expressions indifferent societies that have expressed this idea. Inancient times it was said, "Men have two ears, and butone tongue, that they should hear more than theyspeak." Another ancient quotation said, "the ears arealways open, ever ready to receive instruction; but the tongue is surrounded with a double row of teeth, to hedge it in, and to keep it within proper bounds." A person named Xenocrates was once reproached by others, and he met their reproach with a profound silence.Someone asked him why he was silent? He replied, "Ihave sometimes had occasion to regret that I havespoken, never that I was silent." (Barnes) A maxim that many are probably familiar with says, "Speech is silver, silence is golden. "

There are various Bible passages which speak of thetongue in a similar way as James 1: 19. Proverbs 10: 19 says, "In the multitude of words there wanteth notsin: but he that refraineth his lips is wise." Proverbs

17: 27-28 says, "He that hath knowledge spareth his words... Even a fool when he holdeth his peace, isconsidered wise..." Ecclesiastes 5: 2 admonishes,"Be not rash with thy mouth, and let not thy heart behasty to utter anything before God..." Proverbs 29: 20 has these words of wisdom: Seest thou a man that is hasty in his words? There is more hope ofa fool than of him. "

Today, in all areas we must be slow to wrath. Angeritself is not wrong (note Eph. 4: 26). The real question ishow we handle our anger. Do we let anger stay with us? Does our anger lead to other sins? We certainly do notneed to be quick to anger. We should not go around ready to explode. Proverbs 16: 32 says, "He that is slow to

anger is better than the mighty; and he that ruleth hisspirit than he that taketh a city. "

We need to be sure and take heed to the commandment of James 1: 19 and be swift to hear, slow to speak and slow to wrath.

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

JOHN HAINS, Timmins, Ontario, Canada — The work here in Timmins is going well. We began five years ago with two families andnow we are 30-40 in attendance on Sunday mornings. We have alsoadventured to start another work 55 miles from here in Iroquios Falls.There are four families meeting there now. We praise and thank Godfor this. We have recently baptized five more into Christ. We wouldappreciate your prayers for these two new works in northern Ontario.

DOMTNADOR D. ARCEGA, San Felipe, San Manuel, Tarlac 2309,Philippines — On January 30-31 the San Felipe congregation conducted a lectureship. Four were baptized the last day. The theme was "Restoring New Testament Christianity." The speakers were: VicTibayan, Pasay City (Manila); Andrew Gawe, Baguio City; BertEnostacion, La Union; and Noli Villamor, Metro Manila. The topics were: '"Restoring the New Testament Church"; "Restoring the New Testament Principles"; "Restoring the New Testament Form of Worship"; "Restoring the New Testament Distinctiveness." In the evenings we had an open air gospel meeting with these subjects: "ChurchProphecies and Fulfillment"; "Denominational Errors"; "Authority inReligion Today"; and "Plea For Biblical Unity. "

JOE MCDONALD, 4924 N. W. 18th, Oklahoma City, OK 73127 — I have video tapes of the Nashville meeting. There are four tapesfor $50..00.

YOUNG BROTHER KILLED IN SOUTH AFRICA (Editor's note: Christians in this country have followed news fromSouth Africa with much interest and have prayed often for ourbrethren there. The following is lifted from a newsletter from PaulWilliams, dated February 7, 1989).PAUL WILLIAMS, P. O. Box 324, Eshowe, 3815 South Africa — Brother Solomon Mzolo phoned to say he had just baptized 4 young men—the same ones whom he had brought from Greytown to attend our Bible school, including his son, Mbuso. Three days later onSunday, January 29, brother Mzolo phoned again, this time to say that 16-year-old Mbuso had been shot to death the day before as hewas walking home from town. I was asked to preach the funeral. Iwould have to be at Greytown at 7: 30 AM. Friday for a briefing fromthe security police. The funeral would begin at 9.

It was raining when David Ngonyama and I left at 5 AM. We were glad because riots do not occur in the rain. Captain Davis of the security police told us of the regulations governing the funeral. Theremust be only one speaker, the speaker must be an ordained minister,only 200 people allowed inside the hall, the mourners must go to the cemetery in vehicles not on foot, the whole procedure including burialmust be finished by 12, the police would search the men going into thehall and would be present throughout.

There were probably more than 200 allowed into the hall, mostlyyoung people, and the service was orderly and solemn. Paddy Kendall-Ball from Pietermaritzburg led the prayer, then I preached that Goddoes not allow us to return evil for evil but that God will take vengeance. I preached the gospel as I believed it should be preached on that occasion. The hearers were attentive. And sad. It is not pleasant to bury a 16-year-old boy, a son whose parents will not seehim again on earth, a brother from whom sisters and brothers areparted as long as they live. I was thankful that Mbuso appeared tohave repented of his sins and truly obeyed the gospel a few days beforehe was killed. I was able to point to the hope given by the word of God,the hope that sustains Christians in such terrible times.

NEY RIEBER, 6413 Zion Church Rd., Sanford, NC 27330—ThoughI have had some difficulties with the new head chaplain at Polk(prison) in Raleigh, who wants to change things so that I can onlybaptize once a quarter, the prison work remains lively. In January I baptized 11 young men at Polk.

DEBATE ON CUPS AND CLASSES

On the nights of April 17, 18, 20, 21 Jeff Asher will meet GeorgeBattey in a discussion of the following propositions:

(1) "The Scriptures teach that an assembly of the church of Christfor the communion, must use one cup (drinking vessel) in the distribution of the fruit of the vine. " Affirm: George Battey Deny: Jeff Asher (2) "When the church comes together for the purpose of teachingthe Bible, it is scriptural to divide into classes for this teaching, someof which may be taught by women. "

Affirm: Jeff Asher

Deny: George Battey

Proposition one will be discussed the first two nights in themeeting house of the Dumas Drive church of Christ, 5416 DumasDrive in Amarillo, Texas. Proposition two will be discussed the lasttwo nights in the Forest Hill Elementary School Cafeteria on thecorner of Grand Ave. and Amarillo Blvd. East (3601 Amarillo Blvd.East). For more information contact either Jeff Asher (806) 383-4451 or 352-2795, or George Battey (806) 376-1042.

D. E. (EULANE) WALKER, P. O. Box 532, Union City, TN 38261 —April 1 st, 1989 marks the beginning of my ninth year with the FirstStreet church here in Union City. The past eight years have beenpleasant indeed. In recent weeks we have seen two repent of waywardness. In February a lady in her 70's was baptized. She was formerlya Methodist. We have a weekly radio program. Dan King will be withus in a meeting April 2-7, then Bill Cavender will be here in Augustor September.

DAVID PADFIELD, 2612 S. Villa Dr., Evansville, IN 47714 — GENE TAYLOR and I have started a small publication that willcontain clip art for use in church bulletins and class booklets. We haveno grand plans for the paper—we simply want to help church bulletineditors "adorn the word." Each issue will contain 10-12 pages of clipart and "filler." The "filler" will contain capsule sermons and other brief teaching aids. The material is NOT copyrighted. Cost will be $16per year. A sample issue can be obtained for $2 by writing to: Gene Taylor 3208 Baldwin Dr., West, Tallahassee, FL 32308.

PREACHERS NEEDED HILLIARD, OHIO — The church meeting at 4840 Cemetery Road inHilliard is looking for a full time gospel preacher. Our presentpreacher, John Gibson, who has been with us for 10 years, will bemoving this summer. For more information call: Al Ferguson (614) 272-8099 or Dick Ogilbee (614) 876-4713; or write to: Church of Christ,Box 96, Hilliard, Ohio 43026.

PALATKA, FLORIDA — The Palatka church of Christ needs a full time preacher. The congregation is small with attendance of about 25.The work began just over two years ago in a challenging area. This isa town of about 19,000 with some light industry, good schools and a Jr. College. We can presently provide $400 per month in support.Outside support would be needed. We meet in a rented hall. ContactRichard Vandagriff (904) 328-0811; or Bill Methvin (904) 325-2700.For background information on the work, please contact Keith Ward

(904) 496-3976, or write him at Rt. 3, Box 1559, Lake Butler, FL32054.

EXCHANGE ON DOMITIAN PERSECUTION

For many years there has been an honest difference among seriousstudents of the book of Revelation as to the date of the book. The greater number of commentators have assigned the book to the reignof Domitian about 95-96 A. D. An increasing number of writers havetaken the earlier date, before the destruction of Jerusalem in 70 A. D. Associated with the later date is the view that there was a persecutionagainst the church by Domitian. In his commentary on Revelation(The Avenging of the Apostles and Prophets), Arthur M. Ogdentakes the earlier date and argues forcefully that there is no reliable historical evidence of a persecution against the church by Domitian.Ferrell Jenkins, who also has written a book on Revelation (The Use of the Old Testament in the Book of Revelation) and who is widely respected for his scholarship, takes the later date and believesthere is reliable historical evidence for a persecution in the reign ofDomitian. Both men are excellent gospel preachers and careful students of the scriptures. I have asked them to each prepare two articles stating their views on this matter. I now have those articlesin hand. They are to have a brief rejoinder and as soon as I have all ofit in hand we will proceed with publishing it in STS. I hope to beginit in either May or June. The date assigned to the book of Revelationhas much to do with properly understanding much of the symbolismof the book. This material should be a welcomed addition to our study of this subject, the kind of material you will want to keep. They haveeach done their work well and have written in a brotherly spirit toshed light and not to generate heat. Be watching for it and be preparedto file it away with your notes and books on Revelation.

WHAT IMPRESSED MARTIN

When our boys were small, and through growing up years, we took them often to gospel meetings. On the way home we would questioneach as to what particular thing impressed him about the sermon.This was designed to insure that they would pay attention. We tookthem one night to hear Robert Jackson in Akron, Ohio. Martin was alittle fellow then and he sat on the front row. On the way home, weasked him what he liked most about brother Jackson's sermon. He thought a little while and then said "I liked his cufflinks." Robert hadbeen a good friend for many years and we told him about it. A few years later Robert stayed in our home during a meeting at Manslick Roadin Louisville and Martin was baptized during that meeting. BeforeRobert went home to Nashville, he called both boys into his room andgave each of them a pair of his cufflinks. That called for shirts withfrench cuffs. Both boys went to services with arms extended and theircoat sleeves pulled up high enough to expose Jackson's cufflinks.

STATE OF THE CHURCH

There are still a few brethren around who remember J. EarlyArceneaux. I had the pleasure of meeting and hearing him when hewas quite elderly. Once he was preaching for a church in west Texaswhich was short on zeal. At a gathering of preachers, one brotherasked brother Arceneaux how things were going where he preached.He hesitated a little and then said "Brethren, I am afraid that church is asleep in Jesus." And I am afraid there are still some of those around!

THAT'S FRIENDLY

Luther Blackmon had more "down-home" expressions than anyone I ever met. Once he described a man to me as being "as friendlyas a wet dog." That's a little too friendly.

A FEW WORDS TO WRITERS

Writing is exacting and time consuming work. This editor has doneenough of it to know how to appreciate the effort of those who are kind enough to put the benefit of their study in written form for the profitof all. We have a few requests of those who send manuscripts to STS:

(1) The longer your article is, the harder it will be to find space for it. A manuscript of 3 and 1/2 pages typed will fill exactly one page inthe paper. (2) All manuscripts must be typed, double-spaced with at least oneinch margin all around the page. Some have sent me single-spacedarticles. I have to send them back. I have neither the time nor enoughhelp to re-type manuscripts. (3) The writer should put his name and address in the upper leftcorner of page one of the manuscript. (4) I FERVENTLY request that you use a paper clip instead of astaple to fasten your manuscript together., (5) If you prepare your manuscript on a word processor, pleasedisassemble the pages yourself, number the pages and fasten themwith a paper clip.

Attendance to these things will save the editor a great deal of time, and that does become a factor when working on a stack of 10 or 12 manuscripts.

Thanks for your work, brethren.

IN THE NEWS THIS MONTH

BAPTISMS 237 RESTORATIONS 81 (Taken from bulletins and papers received by the editor)