The religious title “Reverend” is typically used by well-meaning people as a designation of honor and dignity for a minister or preacher. In the urgency of people to append a title of honor to those of a sacerdotal caste in the sectarian world, they have gone far beyond the Bible in so doing. No preacher should allow himself to be called “Reverend” or by any other title. The word “holy” is also misused as a title of religious significance as in “Holy See.” Some even use “Brother” as a title. The reason such titles are wrong is because there is no “clergy and laity” distinction in the church of Christ. Jesus condemned all titles of honor in religion (Matthew 23:8-9). In their refusal to apply the title of “Reverend” to men, well-intended brethren often cite Psalm 111:9 and say that this is the only time the word is used in the Bible, and further, that it is used here only in reference to God, not man. The problem is that this argument is true only after a fashion. The word “Reverend” appears only once in the King James Version of the Bible. The Hebrew word from which “Reverend” is translated appears over three hundred times in the Old Testament. It is true that the word “Reverend” comes from the Hebrew word yare. This word occurs 373 times in the Old Testament. It is translated in the King James Version by “be afraid” (76 times), “dread” (1 time), “fear” (242 times), “reverence” (2 times), “afraid” (3

[We are happy to present this Guest Editorial in place of my monthly Editorial, because we highly esteem brother Gulledge for his works’ sake (John 10:25; 14:11). Howbeit, we depart from our ordinary policy for articles on three counts: (1) The length of the article far exceeds the short teaching articles with which we customarily populate the pages of Gospel Gazette Online. (2) The degree of understanding required to comprehend the material presented exceeds the skills in the English language customary of the short teaching articles with which we normally populate GGO. (3) Usually, articles within the pages of Gospel Gazette Online deal solely with biblical doctrine aside from how well or in some cases how poorly sometimes members of the churches of Christ apply the teaching of God to themselves. Nevertheless, we offer this article for those readers who can digest and benefit from it. We wish Dennis Gulledge a long, fruitful life serving the cause of Christ as well as a happy, heavenly hereafter—toward which each of us ought to strive with diligence. ~ Louis Rushmore, Editor] Is it possible for a child of God to so live as to fall from the status of divine grace and be eternally lost in hell? It will be the purpose of this discussion to answer that question in the affirmative. That is, a Christian, a child of God, one who has been “washed…sanctified…justified” (1 Corinthians 6:11) can of his own volition remove himself from God’s grace so that it might be said he has “fallen” from it (Galatians

Many theories are based upon the millennium. The word millennium is derived from two Latin words: mille, meaning “a thousand” and annus, meaning “year.” Therefore, millennium means a thousand years. Its English equivalent, “a thousand years,” is found six times in Revelation 20:1-7. If you will open your Bible and read that passage you will know all there is to know about the millennium.     There are many questions that make this a controversial subject. The effort on the part of men to answer these questions is what accounts for the controversy surrounding this subject. People have different interpretations of Revelation 20:1-7, hence different ideas about the millennium have arisen. With our entrance into a new century and millennium such theories are on many people’s minds. In this article I wish to take a look at one of the most popular of those theories. Some Pertinent Definitions     Millennialism is a general term denoting belief in the millennium. Papias (c. 60-130) of Hierapolis in Asia Minor advanced millennial views, believing that there would be a period of a thousand years after the resurrection of Christ during which the kingdom of Christ would be set up in a material fashion. When the millennium did not occur with Jesus’ resurrection some began to rethink the event that would initiate its beginning. It was decided that perhaps the return of Christ would be that event.     Amillennialism denotes the view that there will be no millennium. An amillennialist may be one who does not believe the Bible—period.

Has there ever been a time when the Lord’s teaching on covetousness is more needed than today? Before you finish reading this article some wealthy financier will count his profits from illegal or ill-gotten gain, some young woman will sell her body for a few dollars and some preacher will have decided to sell his soul and the souls of his hearers for a paycheck. The tenth commandment of the Decalogue states, “Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s” (Exodus 20:17). The previous nine commandments deal with outward actions. The tenth deals with the inward thoughts. Covetousness is a sin of the heart. Covetousness is from the Greek word pleonexia, meaning, “to fix the desire upon…whether things good or bad; hence, to long for, lust after, covet” (Vine’s Expository Dictionary of New Testament Words [1966], Volume 1, p. 266). In ancient Greek culture it was a common word basically meaning “arrogant greediness.” In sacred history it was the first sin in the Garden of Eden with Adam; it was the first sin of Israelite occupied Canaan with Achan; it was the first in the Jerusalem church with Ananias, and it crept by stealth into the circle of Jesus’ own disciples with Judas Iscariot. Covetousness is the common, but “respectable” sin of our age. It is common, but rare indeed is the person who will ever admit to

“Churches of Christ” (Romans 16:16). In this passage Paul is speaking of a collection of congregations, each of which is a local church (assembly) of Christ. This term shows ownership. Those local congregations (churches) were his by right of divine ownership as they belonged to him. To us the designation “church(es) of Christ” is entirely proper and scriptural, but it is not a proper name. Thus, to speak of “Church of Christ congregations,” “Church of Christ preachers,” etc., is to take a scriptural designation and use it in an unscriptural way. As Hugh Fulford has so well noted, “Christians no more constitute a ‘Church of Christ’ congregation than they constitute a ‘Church of God’ congregation or a ‘Body of Christ’ congregation! All of these terms carry equal weight and equal meaning in the New Testament” (Gospel Advocate, 10/7/82, p. 596). “Churches of God” (1 Thessalonians 2:13-14). This designation also shows ownership. They are congregations (assemblies, churches) of God, who is Owner of all things. Eddie Cloer wrote, “If the church is designated in the New Testament as the church of Christ, we would also expect it to be referred to as the church of God, for Jesus said that He and His Father are one (John 10:30).” (What Is “The Church”? p. 101) “The Kingdom of God” (1 Thessalonians 1:3-5). This is one of the most frequently employed designations of the church in the New Testament (some 68 times). It designates a function of the church in purpose, design and action.

Salvation! That wonderful word of comfort, hope and eternal life! Most people think of salvation in terms on one single source: “faith only,” “grace only,” “Christ only” or “works only.” The reasonable Bible student knows that salvation is not from any single source alone. He does not accept a few selected verses or ideas and attempt to build a religious system of salvation upon them. Some will single out passages on faith and preach a “faith only” salvation. Some will single out passages on grace and preach a “grace only” salvation. Some will single out passages on works and preach a “works only” salvation. What saves us? God saves us (Titus 3:4-5; 1 Timothy 4:10; 2 Timothy 1:9). Jesus Christ saves us (Matthew 1:21; Luke 19:10; 1 Timothy 1:15). We are saved by his life (Romans 5:10). We are saved by his death/blood (Matthew 26:28; Titus 2:13-14). We are saved by his resurrection from the dead (1 Peter 3:21). We are saved by his name (Acts 4:12). We are saved by his grace (2 Corinthians 8:9). The Holy Spirit saves us (John 3:5-6; 1 Corinthians 6:11). The Gospel saves us (Acts 20:32; Romans 1:16; James 1:21). The grace of God saves us (Ephesians 2:8-9). Faith saves us (Ephesians 2:8; Romans 10:17; Hebrews 11:6). Obedience saves us (Hebrews 5:9; James 2:18, 26). Baptism saves us (Mark 16:16; Acts 2:38; 1 Peter 3:21). We save ourselves (Acts 2:40; Philippians 2:12). How Are We Saved? God (the Father) is the ultimate source of

Do you prefer to hear good news as opposed to bad news? Most, if not all, of us do. But, what we are willing to pay for tells a different story, and the news media knows it. I remember a television news program in the middle 1980’s that was solely dedicated to reporting good news. It lasted only a few months. In Sacramento, California a tabloid called The Good Newspaper had a short life of thirty-six months until it went bankrupt. The good news that people say that they want to hear and read they are not willing to support financially. As consumers of the news we don’t want to read about the rich celebrity who is healthy and happily married. But, we are eager to learn every sordid detail when he finds himself divorced, diseased and destroyed financially. Noisy news sells! Bad news pays! On August 31, 1997 Chicago Tribune sales soared due to the tragic death of Princess Diana. Time and Newsweek broke sales records on September 8th and 15th, 1997 for the same reason. For a month after the crash, Britain’s biggest newspapers gave thirty-five percent of their total news coverage to the death of the Princess. Paul Harvey said, “Not even the end of World War II got this much ink.” Noise makes news! One gunshot gets more attention than a thousand prayers. That doesn’t mean that the gunshot is more important–it just sells more newspapers. What is the best news that you have ever heard? Would the Gospel qualify? The word Gospel means good news

The false doctrine of premillennialism has been around for almost two thousand years, and yet it has absolutely no basis in the Bible. Papias (c. 60-130) of Hierapolis in Asia Minor advanced millennial views, believing that there would be a period of a thousand years after the resurrection of Christ during which the kingdom of Christ would be set up in a material way. When the millennium did not occur with Jesus’ resurrection, some began to rethink the event that would initiate its beginning. It was decided that perhaps the return of Christ would be that event. The beliefs of Papias were pervasive enough that the churches of the first half of the second century were generally aware of the premillennial theory that he advanced. Many later writers such as Origen, Dionysius of Alexandria, Eusebius and Augustine came out against millenarian views to the extent that the theory went into sharp decline. Premillennialism was almost a dead issue for the next thousand years. In the Reformation period some began to espouse millennial views again. The popular views included both premillennialism and postmillennialism. Biblical exegetes of the eighteenth and nineteenth centuries paid tribute to millennial ideas in their popular commentaries. Fiery preachers let their voices ring from the pulpits, groves and brush arbors in the cities and the country with eschatological excitement. Men such as William Miller predicted the return of Christ in 1843 and 1844. By 1875 a new brand of premillennialism called Dispensationalism spread like wildfire in the United States. J.N.

Introduction The text for our consideration at this time was written by Paul to the churches of Galatia, where he said, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3:28). It is of interest to note, in the current controversy regarding the role of women in the church, that it is a growing practice to attempt to use Galatians 3:28, with particular interest given to the phrase “neither male nor female,” to override and supersede plain New Testament instruction that calls for men to be in positions of leadership in the local church and the worship assembly. The purpose of this article is two-fold: First, to examine some of the many serious abuses of Galatians 3:28 in the current controversy; Second, to consider a brief contextual study of this crucial passage, and its meaning. Some Abuses of Galatians 3:28 The idea has long persisted in sectarian circles that there are no gender distinctions that are to be recognized in Christ. The one passage that has become the sole bastion of support for this falsehood has become Galatians 3:28. It has only been in recent years that this crucial passage has gained lofty notoriety among some in churches of Christ as authorizing everything from women passing communion trays during the Lord’s Supper to serving as elders in the local congregation. The way in which Galatians 3:28 has been employed in this controversy

(What About the Rapture?) The latest premillennial sensation to hit the religious scene is the Left Behind series of best selling books written by Tim LaHaye and Jerry B. Jenkins. The initial volume Left Behind has spawned other premillennial themes, such as Tribulation Force, Nicolae, Soul Harvest, Apollyon, Assassins, The Indwelling and The Mark. Each new book has avid readers anxiously awaiting the next one in the series. There is also Left Behind: The Kids so that children ages 10-14 might be thoroughly indoctrinated in premillennial sensationalism. The Left Behind movie came out in October 1999. The Left Behind book and movie cover the basic Rapture doctrine. It is the fictional story of Rayford Steele, his daughter Chloe, Buck Williams and Bruce Barnes as they try to make sense of the strange disappearance of thousands of people around the world. The rest of the Rapture story is that while these select souls are taken to be with the Lord during the Rapture period, there will be a seven-year tribulation on earth unlike anything ever seen before. The seven-year tribulation is to be consummated by the horrific battle of Armageddon. Then, Jesus Christ is to set up his kingdom on earth for one thousand years. The entire Rapture scenario is as fictional as anything you will read in novels, but those who believe it claim that it is taught in the Bible. As we shall see, such is far from being the case. The Rapture is a very popular aspect of what is called Dispensational Premillennialism. John Nelson Darby (1800-1882), a former Anglican priest, brought this brand

Solomon of old wrote, “Remove not the ancient landmark, which thy father have set” (Proverbs 22:28). Landmarks were property markers. It was and is wrong for a person’s property to be encroached upon. Such boundaries are a standing witness to rightful ownership. The same applies to the doctrine of God. In recent years, we have seen many critical doctrinal landmarks being removed by liberal-minded brethren: baptism for the remission of sins, instrumental music in the worship, the uniqueness of the church and now the frequency of the Lord’s supper. Denominations have always moved landmarks in these and other areas of teaching. In the late 1980’s, I worked as a contract chaplain for the Department of Corrections in Georgia. When the regular chaplain died, the “communion was celebrated” during a memorial service. I thought it highly erroneous, but characteristic of people who are untaught in the Scriptures. I never dreamed then that some of our brethren would be doing exactly the same thing. Stream 2000 is a mid-winter weekend event devoted to “worship in praise, prayer, song and small group fellowship” put on by the Golf Course Road Church of Christ in Midland, Texas. On their web page announcing this event they discuss “Communion – Frequency of the Celebration.” They let it be known that when they were planning Stream ’97 they thought it would be fitting to conclude their Saturday’s schedule with “the celebration of Communion.” Many of their members had been to an interdenominational weekend event where they “had

One of the reasons for studying the Bible is to learn truth and abandon error, but have you noticed the current trend of some brethren “studying” themselves into error? The elders of one congregation announced that they have studied the matter and concluded that there is no New Testament prohibition of instrumental music in the worship, and they decided to adopt it’s use. Another church says that they have studied it and decided that there is no reason to limit taking the Lord’s Supper to Sunday only. They will observe it on another day as well. Yet another group says that after careful study they have decided that they will use women in a “more active” role in their worship services. We must wonder what accounts for this current trend, but one doesn’t have to wonder long when he realizes that when people have a mind to do a thing they can easily “study” themselves into it. Their hermeneutics will give them the license to do whatever they like in religion and the fact that they have “studied” it will give it the appearance of honest investigation. The very reverse of this disturbing trend was seen in the early days of the Restoration Movement when it was not unheard of for entire congregations to study themselves out of sectarianism and into New Testament Christianity! Now we have brethren “studying” themselves out of following the New Testament order (“tradition” as they call it) and following a course back into denominationalism. Go

Anyone who has the ability to love also has the ability to hate. God is love (1 John 4:8), but there are some things he hates. If God has the ability for love and hate, so does man who is created in his image (Genesis 1:26-27). Some present a one-sided view of God, that he is all love. But the Bible is balanced, showing both the goodness and severity of God (Romans 11:22). It is only natural that the God who loves sinful men would hate sin, our worst enemy. God doesn’t only hate sin in general; there are “things” which God hates. There are things which God does especially hate; and all those that are here mentioned are such as are harmful to our neighbor. They include a proud look, a lying tongue, killing hands, a devious heart, feet that rush into evil, a false witness and one who sows discord among brethren. We would be wise to think more like God thinks. That means to love as God loves and hate as God hates. Those things which God hates we would do well to hate in others, but most of all, we must hate them in ourselves.

What effect did the miracles of Christ have upon the many who witnessed them? Astonishment! What effect did his miracles have upon his chosen disciples? They certainly helped these men to know Jesus, to grow in understanding and to go forward as followers of the Lord. The miracles proved that Jesus was the true Christ, the Son of God, the Savior, whom Peter confessed, when he said, “You are the Christ” (Mark 8:29 NKJV). The miracles fulfilled God’s purpose in bringing this conviction to the honest truth seeker (John 20:30-31). The miracles were intended to show the disciples that the offense of the cross was removed, and that in it Jesus was not conquered, but Conqueror! A resistant Peter displayed more sympathy than understanding, and stood as a hindrance to what must be (John 18:10-11). In his rebuke Jesus shows that he knows the spirit which drives us even when we may not. The miracles of Christ should inspire us all to follow him, at the cost of self-denial, taking up his cross by conforming our lives to the pattern of a crucified Christ, enduring the hardships which go along with that decision and following him to the very end.

To proselytize means “to recruit someone to join one’s party, institution or cause.” The Pharisees were avid proselytizers. Jesus said, “Ye compass land and sea to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves” (Matthew 23:15). Some in the church are quite active in proselyting in order to give the congregation of which they are a part the appearance that it is growing. Some local churches are growing but not by conversions. About 75% of those added to local memberships are transfers from other congregations. Some churches are getting smaller (losing members), while others are swelling at their expense. Thus, it might be said that these congregations are not growing by the regeneration of the lost, but by the relocation of the saved. If a brother or sister in Christ is happy in his association with a faithful congregation, we do that church a great disservice if we seek to entice that person to leave that congregation and come over to ours. It is different, however, if one desires for some good reason to relocate, and transfers his membership to another congregation. Then, there is no good reason why some should not seek to encourage that brother or sister to join hands with them in working and serving together in the Lord’s cause.

“Proper equipment in life demands a good memory, likewise the ability to forget” (N.B. Hardeman, Tabernacle Sermons, Vol. 3). We do not always exercise our memories in ways that are best suited to our best development spiritually. We forget those things we should remember and we treasure up those things we should let fly. Someone wrote: Forget each kindness that you do as soon as you have done it; Forget the praise that falls to you the moment you have won it; Forget the slander that you hear before you repeat it; Forget each slight, each spite, each sneer where ever you may meet it. Remember every kindness done to you, whate’er the measure; Remember praise by others won, and pass it on with pleasure; Remember every promise made and keep it to the letter; Remember those who lend you aid and be a grateful debtor; Remember all the happiness that comes your way in living; Forget each worry and distress, be hopeful and forgiving; Remember good, remember truth, remember heaven’s above you, And you will find, through age and youth that many hearts will love you. I sit beside my lonely fireAnd pray for wisdom yet:For calmness to rememberOf courage to forget.-Charles Hamilton Aide

One area of study that I really enjoy is that of restoration biography, that being the life histories of some of the great Gospel preachers of the past. I find biographies to be instructive with regard to both the bright and dark sides of life. While reading the biography of one great preacher of the recent past, it was noted that he was extremely busy in evangelistic work, that he was single-minded in his purpose to preach the Gospel and that much of his life was devoted to conducting Gospel meetings. In fifty-six years of preaching, he baptized between 8,000 and 10,000 people into Christ. One of his sons recalls that it was always a happy occasion when dad returned home between meetings, but that after the first moments of happy greetings, his preaching father would withdraw into his own world and did not spend a lot of time with his children. Such strikes me as a sad postscript to an otherwise successful life of bringing people to the Lord. It makes me wonder, how well taught were his children and where was dad as the spiritual leader in their lives? A preacher can easily lose sight of what is perhaps his highest priority, and that is his home and family. He may find himself active internationally, but a failure domestically. He may labor to make his name great, but there is no place on earth where his name is more important than at home. A preacher may glory in

In the Book of Nehemiah we are introduced to people who had “a mind to work.” This is the same as saying that they had the spirit of involvement. It takes involvement to get a job done (Nehemiah 2:17-18). It takes involvement for the church to grow. The spirit of involvement demonstrated here is opposed to the spirit of laziness, fear, contentedness, hopelessness, apathy and indifference. Enemies try to provoke a spirit of hopelessness in us just as they did in Nehemiah’s day (4:1-3), but, we can respond to discouragement by praying (4:4). Interest and enthusiasm are contagious commodities as are their opposites, stagnation and non-involvement. Leaders can lead, urge, encourage and provide the example for greater involvement in the Lord’s work, but, until people “catch fire” with interest and zeal there is little else they can do. One of the problems we face in the church today is spectator mentality. Someone has suggested that most congregations are composed of people who are “100% willing”–10% are willing to work and 90% are willing to let them. No doubt, all of us want to see the Lord’s work prosper and grow, but what are we doing to help? We want to see the lost taught the Gospel, the sick visited, the needy relieved, the weak encouraged and the body of Christ edified, but who is personally involved in any of these areas? Are you? We have no aversion to being involved in clubs, sports, scouts, organizations, social interests and hobbies; however,

Solomon wrote, “Of making many books there is no end” (Ecclesiastes 12:12). I might also add that of the rising cost of books there is no end. But, I love good books anyway. For over twenty-five years, I have been building a religious library. Occasionally I prune it, but it continues to grow with regular additions both old and new. How important are good books? Edwin Percy Whipple wrote, “Good books are the most precious of blessings to a people; bad books are among the worst of curses.” Paul wanted his books and parchments (2 Timothy 4:13). I have never wanted a book for the sake of having a book. I have always sought what I feel are good books. Some bad books, saturated with error, are having an adverse effect upon our brotherhood today. Book buying has long been a passion (some would say an occupational hazard) with me. Alice Williams Brotherton said, “Books we must have though we lack bread.” Thankfully, I have never had to go begging bread for the sake of a good book. Austin Phelps said, “Wear the old coat and buy the new book.” I’ve been blessed to do both. Why this attraction to books? Books are a Gospel preacher’s tools. Guy N. Woods believed that an effective teacher of the Good Book must be a student of many books. Amos Bronson Alcott wrote, “Books are the most mannerly of companions, accessible at all times, in all moods, frankly declaring the author’s mind, without

In the 4th century, the “church year” with a cycle of regularly recurring annual festivals came into being. The purpose of such was to bring to bear upon people, by public festivals, the memory of Christ, great men and prominent events. It was patterned after the Jewish ecclesiastical year: Sabbath, Passover feast or harvest. The “Christian Calendar” centered in the person and Word of Christ. It is broken down into “The Christian week” (Lord’s Day, Wednesday and Friday [fast days] and Saturday); “The Christian year” (Easter, Pentecost and Ascension, Christmas and Epiphany). The original idea of the church year was a yearly representation of the leading events of the life, death and resurrection of Christ. It is a chronological “confession of faith,” a moving panorama of the great events of Gospel history. It served to recall the public to the most important events upon which salvation rests. It was developed after the pattern of the Old Testament with no direction from Christ or the apostles. The New Testament contains no traces of such observances. As early as the second century, we find observances of Easter and Pentecost in “the church.” In the fourth century, the three great festival cycles were Christmas, Easter and Pentecost. With regard to such feasts, the Catholic Church imposed penalties for failure to observe them. Ecclesiastics cautioned people against public parade, fancy dress, banqueting and drinking parties, preferring to leave such things to the Greeks. The “Christmas festival” is the celebration of the birth of the

By far the best book that I have ever read in the area of public speaking is Public Speaking for Ministers by Arthur Stevens Phelps. For twenty-four years this book has “spoken” to me. It is truly a masterpiece, a book of proverbs for preachers and is keenly practical. It is like a psychological textbook for evangelists, written by one who knows about that of which he writes. In the area of the work involved in preaching Phelps said, “The uninitiated have no conception of the tremendous drain speaking makes on the physical powers. I have found a half-hour’s address equal to a day’s work in the fields. Joseph Parker declared: ‘Preaching is self-murder; it is shedding of blood.’ It often takes three days to recover the virtue that goes out of one during an earnest appeal, even when the body is in the pink of condition” (31). Of the difference between the Sunday morning and evening sermons I have long appreciated the studied conclusion of Mr. Phelps when he sagely says, “The secret of the second speech of the day, which has proved such a mystery to many, rests on good psychology. To win a triumph in the morning is to court failure at night, through over-confidence. Your mind is not on the evening appointment: it is on the morning victory. Whereas, if you fail on the first occasion, you are more than likely to be rewarded by making a clean sweep at night. Before honor goeth humility” (34).

The Christian’s life is pictured in the New Testament as a warfare “against spiritual wickedness in high places,” and in our preparation forthwith we must be able to stand (Ephesians 6:10-18). It is also called a “race” in which the participant runs with certainty striving for the prize of that incorruptible crown (1 Corinthians 9:24-27). These figures stress the importance of faithfulness on the part of the Christian as he molds his life by heaven’s dictates. As in any race, a good start does not guarantee a successful finish. David saw godly men cease, and “the faithful fail from among the children of men” (Psalm 12:1). Paul told the Galatian Christians that they “did run well,” but someone hindered them from obeying the truth (Galatians 5:7). The Gospel demands faithfulness to the very end (Revelation 2:10). 1. Some Who “Fell by the Way.” Both testaments are replete with examples of those who had the power to start on the right course in life, but did not stay. Of the 600,000 fighting men who were “saved out of Egypt,” and sung the song of deliverance as they emerged from their “baptism into Moses in the cloud and in the sea,” only two persons–Joshua and Caleb–entered into the land of promise (Numbers 14:27-38; 24:63-65). They shared the first salvation, but failed of the second because of unbelief. The point is that we might receive the present salvation from sin that the Gospel offers, and yet fail of an entrance into heaven. “He that believeth

The late B.C. Goodpasture used to tell of the time when James A. Harding held a Gospel meeting in Clark County, Kentucky. The year was 1877. When an elder of the church asked about it he said it was “not much of a meeting. Oh, Brother Harding did his usually powerful preaching, the attendance was fair, but the results were negligible. Only little Jimmy Shepherd was baptized.” Someone has said that you can count the number of seeds in an apple, but you cannot count the number of apples in a seed. When applied to the preaching of the Gospel that means that you can count the number of people who respond to Gospel preaching to be baptized, but you cannot count the number of good things done in the life of one person who becomes a Christian, as in the case of brother James W. Shepherd. Brother Shepherd went to the College of the Bible, Kentucky University and graduated in 1884. On February 29, 1888 he traveled with his family to New Zealand, remaining there two years. From New Zealand he went to Australia, where he remained almost three years, during which time he preached in Sydney, Melbourne, Balarat, New Castle and Adelaide. Leaving Australia he returned to the United States by way of the Orient. He traveled extensively, passing through the Suez Canal, he could see Mt. Sinai in the distance, but he did not visit the Bible lands. He did visit Scotland and England, and being a

You know you’re changing physically when you round out, gray up, slow down and turn in early and don’t see any comfortable way to stop any of it. It’s all part of growing older. You know you’re changing temperamentally when your teenaged daughter’s musical preferences begin to grow on you. You see it coming when you become less resistant to the sounds of the Backstreet Boys, NSYNC and 98º. Then you may have cause to worry, but never at the sacrifice of the “old music.” You know you’re changing spiritually when the old Jerusalem Gospel loses its appeal, when pointed sermons have lost their point with you and when liberalism has slowly crept in, taking you captive and you hardly seem to be aware of it. Some change is natural. It is part of our physical makeup and goes along with God’s design. Like it or not, we are all changing. Some change is a good idea. A father needs to get along with his daughter. I may complain about some of the music my teenaged girls listen to, but my parents also disliked my beloved Carpenters thirty years ago. Some change is a definite mark of spiritual decline. This kind of change has affected the Lord’s church at large for years and is marking our general spiritual digression. This kind of change is destroying the distinctiveness of the Lord’s church, corrupting the pulpit by producing an uncertain sounds in many quarters, resulting in widespread spiritual slumber among us. Let’s fight

1 Peter 4:17-18? When brethren express doubt relative to their ultimate salvation, the above passage often comes to mind. The idea with some is that if anyone is saved it will barely be so. Such is a total misunderstanding of these verses. “Judgment” is used here of severe trial. The “house of God” is the church (1 Timothy 3:15). The meaning is that the time was coming when severe trial would fall upon the church at that time. Further, if the church (the object of God’s love) was soon to fall into trial, how much greater would be the misery of those who do not rely on the Lord? “Scarcely” denotes that which happens only with great difficulty or hardship. The “judgment” is not the final judgment, but an immediate judgment that would come upon the church at that time. Therefore, is the fact of salvation in heaven a doubtful thing for the faithful Christian? A thousand times no! Peter said, “For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ” (2 Peter 1:11). Two different “salvations” are contemplated by Peter in the above passages. The words of this epistle were penned shortly before the destruction of Jerusalem in A.D. 70. The effects of this would be far and wide (Matthew 24:21-22). The salvation of 1 Peter 4 is deliverance from complete destruction in a worldwide persecution at the destruction of Jerusalem.

In the book Seventy Years in Dixie, T. W. Caskey recounts the general opinion of preachers and styles in the early 1800’s, when he said, “The people formed their opinions of a sermon, not so much from what the preacher said, as the way he acted.” The serious business of saving men’s souls demanded the utmost fervency in their minds. A mistake was made then, and now, of preferring style to substance. In contrast to the fiery prophets of that by-gone era, Alexander Campbell, a contemporary, held audiences in rapt attention for hours with an unaffected simplicity of manner almost wholly without gesticulation. One of the greatest preachers of our generation, in my judgment, is a man whose speaking style might be called monotone, and who hardly moves an inch in any direction behind the pulpit, but whose knowledge of the Bible, preparation and use of words are nothing short of amazing. To expect this man to throw fire down the isles while running all around the pulpit would be like mixing oil and water. As I recall, the New Testament teaches us to take heed how we hear (Luke 8:18), and what we hear (Mark 4:24). This places the weight of importance on substance rather than style. In many cases, error is camouflaged in pleasing personalities and powerful appeals. It is still a problem that many times people are not listening to what a preacher says as much as how he says it.

What do the letters “WWJD” mean to you? Four pieces of the alphabet? The initials of a prince or a president? No, on both counts. They identify what some have come to refer to as a “movement,” if not a current fad. Of course, as fads these days do, it involves money. For $2.67 you can buy a bracelet and key ring with the initials “WWJD” on them to remind you, in times of “difficult decisions” (temptations) to ask yourself, “What would Jesus do?” Many other more costly items are available. Worthy goal! Who could possibly find fault with such a question? Not me! I am reminded of the book, In His Steps: “What Would Jesus Do?” written by Charles M. Sheldon in 1896. It is the interesting story of a preacher and a church who were presented with the question of “What would Jesus do?” in response to the poor and destitute people of their community. The question is presented, in this book, “What does it mean to follow Jesus?” and to sing, “Where he leads me I will follow, I’ll go with Him, with Him, all the way.” A friend of mine gave me a copy of this book twenty years ago. It challenged him to preach the Gospel over forty-three years ago. I have another suggestion for an appreciation of this question that will not involve the outlay of any money, except the cost of a Bible if you do not have one. Memorize Psalm 119:11, “Your word I

Why is it that the Gospel invitation has fallen into disfavor these days? We hear it being criticized with fervor. Those preachers who still offer the invitation at the end of a sermon are characterized as hard cast in the mold of extending the invitation merely because of “tradition.” I have always included an invitation at the end of my sermons. I have never done so because of tradition and don’t intend to start in the future with that motive in mind. “What must I do to be saved” is still the most important question that the human mind can entertain. As a Gospel preacher I am persuaded that those who hear me preach from time to time should hear the answer to that all-important query. However, the current fashion is for preachers to end their discourses with nary a word of explanation of what one must do to be saved. Those who are accustomed to the frequent hearing of the Gospel invitation will understand that there are probably those present in the assembly who are not so familiar with it and who need to respond to it. The denominations have long been accustomed to giving the wrong answer to that question. What is the difference in giving the wrong answer to heaven’s great question and in giving no answer at all? [The last mission on which Jesus Christ sent his apostles pertained to salvation (Mark 16:15-16). The first recorded Gospel sermon concluded with “the invitation” (Acts 2:38, 40-41). If we

There are four events that have changed the history of the world. First, the entrance of sin into the world. Second, the birth of Jesus Christ. Third, the Pentecost day marking the establishment of the Lord’s church in Acts 2. Fourth, the conversion of Saul of Tarsus. People in many different situations can profit from a study of Saul’s conversion to Christ. Some people believe on Christ, but are confused as to what is involved in conversion. Some think that the Lord has appeared to them as he did to Saul in his conversion. Others think that the Lord has spoken to them as he did to Saul on the Damascus road. Everything in Saul’s life was calculated against his becoming a Christian. He was reared a Pharisee (Acts 26:5). He had no social ties among Christians to influence him (Acts 9:26). He was steeped in the Jewish religion (Acts 22:3; Philippians 3:5-6). He was an avowed enemy of Jesus Christ (Acts 26:9; Philippians 3:6). His heart was not “pricked” after hearing a Gospel sermon (Acts 2:37), nor was he seeking salvation at the time of his conversion. Instead, he was actively engaged in the work of eliminating the Way (Acts 22:4). There are three accounts of Saul’s conversion in the Book of Acts: Luke’s account (Acts 9:1-19), Paul’s account in a speech to Jews at Jerusalem (Acts 22:1-16), Paul’s account in a speech before Agrippa (Acts 26:1-20). In 1 Timothy 1:12-16, Paul gives another account of his conversion. He

Atheism (Greek, atheos, “without God”) is a word that was originally used in Greece of those who, even though they believed in the God of heaven, did not believe in the gods of the Greek and Roman state. Socrates was executed for atheism because he sought to expose the evil of these demonic “gods.” Justin Martyr wrote, “Thus we are called atheists. And we admit that in respect of such supposed gods as those we are atheists: but not in regard to the most true God…” (Apologia I, vi). Atheism is the religion that says “no God.” Until the nineteenth century, the word atheist was used of those who thought that the existence of God was an unprovable thesis. Then came the term agnostic, originating with Thomas Huxley (1825-1895). An agnostic claims that the existence of God is unknowable. Madalyn Murray O’Hair, in a debate with James D. Bales said, “An agnostic is an atheist with no guts.” Clarence Darrow once said, “I am an agnostic; I do not pretend to know what many ignorant men are sure of.” In recent news, Texas authorities believe that they have found the remains of the famous atheist Madalyn Murray O’Hair, who has been missing since 1995. In September of that year, Ms. O’Hair vanished, along with her son Jon Garth Murray, granddaughter Robin Murray-O’Hair and $629,500 from the treasuries of atheist organizations that she founded. Her reputation grew in the wake of her 1963 Supreme Court case of Murray v. Curlett, which

The recent best selling book, The Prayer of Jabez, written by Bruce Wilkinson, was the “surprise religious book” of the year 2000. It has sold over seven million copies. Every book writer would like to boast of such success. That success has spawned a marketing phenomenon that includes books for kids and teens, T-shirts, coffee mugs, a desk calendar, a study Bible, a devotional guide, a website and a reminder coin — all in the name of Jabez. This book, or any of its related merchandise, might very well be under your Christmas tree this year (given by some well-meaning friend or relative). I realize that this book enjoys some popularity among our brethren. I see no problem with that as long as the reader is able to see past the hype surrounding the book, as well as the pseudo-promises and the false teachings of the author so as to derive some benefit from the commentary provided. The apostle John wrote, “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world” (1 John 4:1). The trouble is that the largest portion of the reading public is not so discerning. All that the Bible tells us about Jabez is found in 1 Chronicles 4:9-10, which reads, “And Jabez was more honourable than his brethren: and his mother called his name Jabez, saying Because I bare him with sorrow. And Jabez called on the God of Israel, saying, Oh

The religious world of today is vastly different from the one in which I grew up. In 1958 The Yearbook of American Churches reported that a record 62% of all people in the United States were members of a church. Certain polls taken at the time revealed that 95% of Americans considered themselves a Catholic, Protestant or Jew. A tract written years ago by brother Batsell Barrett Baxter was entitled Neither Catholic, Nor Protestant, Nor Jew. It affirmed the value of simple New Testament Christianity. It argued that a person need be neither Catholic, nor Protestant nor Jew in order to be pleasing to God. If brother Baxter were still living and were to write that tract today, he might title it, Neither Catholic, Nor Protestant, Nor Jew, Nor… Today, our religious world has changed dramatically. There are thousands of religious cults and world religions dotting the landscape. The proliferation of new religions with at least some semblance to Christianity has never been greater than it is today. In our pluralistic society it is not unusual to find that standard religious fare has given way to seemingly countless new religions and spiritual fringe groups. Old-time cults like Jehovah’s Witnesses, Latter-day Saints (Mormons), Christian Science and Seventh-Day Adventism maintain their grip on American society, and are growing around the world. A dear sister came to me recently being disturbed that a relative was involved with Branhamism.1 You may go to yoga classes for relaxation purposes and find yourself in the middle of a religion. New Age

The fundamentals of anything have to do with that which is of central importance. The fundamentals are basic and foundational. Even though the Gospel of Christ is “the faith,” and as such is “one,” it is both fundamental and advanced (Jude 3; 2 Peter 3:16). There are what we call “fundamental sermons.” These lessons are usually based on the basics of Christianity: faith, repentance, baptism, the church, obedience, etc. Any preacher recognizes the fact that when he preaches a fundamental sermon he is trudging familiar ground with many brethren. He knows that he is not dealing with something new to many people (especially among older brethren), but he simply asks you to remember that there once was a time when we did not know these things, due to the lack of opportunity. It is with great sadness that we realize that many pulpits are all but silent on the fundamentals of the Gospel in these modern days. Why? Do we feel that we have graduated to greater things? Do we think it an inconvenience to retrace our thoughts to those areas of Bible knowledge, hopefully, already explored? Have we convinced ourselves that we are better served with a “feel good about yourself,” “love yourself,” diet in the pulpit? I have never read a better defense of the need for preaching of the Gospel fundamentals than that which N.B. Hardeman included in the preface to volume one of his Tabernacle Sermons. In the language of another author he said, “I fear that

(1) The wrong kind of companions, as in the case of Simon Peter (Luke 22:54-62). The future apostle “sat down among” the wrong kind of people. Soon thereafter he denied the Lord three times (Vs. 61). “Evil companionships corrupt good morals” (1 Corinthians 15:33). (2) The love of money, as in the case of Judas Iscariot (Matthew 26:14-25). Judas’ heart was “in the bag” in the sense that he loved too much its contents (John 12:6). Paul said that covetousness is idolatry (Colossians 3:5). Many have been led away from God who loved too much the power of money (1 Timothy 6:17). (3) Self-satisfaction, as in the case of the church of Christ at Laodicea (Revelation 3:14-22). Robert R. Taylor, Jr., has correctly depicted this ancient church of Asia Minor by saying, “Laodicea is a sad synonym for lukewarmness, disinterest, lack of zeal, heartlessness, iniquitous indolence and lethal lethargy. They were a congregation on the certain way to hell and did not care. It bothered them not one iota” (Ripley Beacon, Sept. 9, 1990). If we are not moving upward and onward (spiritually), we are sliding backward and downward. (4) Returning to false religion, as in the case of the Galatian and Hebrew brethren (Galatians 5:1-4; Hebrews 6:4-6). Judaizing teachers who confused people with extra demands insisting that circumcision and the Mosaic Law were needed in addition to the cross affected the Galatian churches. The Hebrew Christians had been reared in the religion of Moses for fifteen centuries. The design of the Hebrews epistle is to show the

The great T. B. Larimore, of long ago, said, “While I have friends who would gladly bear my every cross for me, you know I have some enemies. While I cannot understand why I should have such friends, I do not see why I should have enemies. I am an enemy to no one. Long ago I solemnly resolved no one should lose an enemy when I die” (Larimore And His Boys, p. 62). Such was the character of the great preacher Larimore. His biographer wrote of him: “In an intimate acquaintance of twenty years, I have never heard him use an expression which would indicate that he had any feelings of bitterness or resentment toward anyone. He has often spoken to me of unkind treatment received from others, but never has he manifested any feeling of anger toward them” (Ibid.). Of course brother Larimore knew, and we all know, that there is no way for a Christian to escape enemies. We will have them by the very nature of our relationship to Christ, who himself had enemies. Jesus told his disciples, “Blessed are ye, when [not if] men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake” (Matthew 5:11). There are times when, though we strive to exhibit the spirit of Christ at every turn, Satan’s emissaries close in around us. We have done nothing to provoke their wrath except to try to walk in the steps of the

I love to read. It hasn’t always been that way. In my adolescent years I preferred to climb trees and run through fields than ever read a book. Somewhere along the way, I contracted a taste for it. John Wesley, the famous Methodist preacher, often encouraged his students to read. “Steadily spend all morning in this employ,” he wrote, “or at least five hours in the twenty-four.” Wesley knew that the man has not been born who can continue to put out as a preacher who does not take in as a student. Are we a reading brotherhood? Some say no. There are great values in persistent and wide reading. One who reads will never be lonely. Between the covers of good books, the reader will meet people he has only heard about, and he will encounter thoughts that will forever keep his mind employed. One who reads will never be bored. One who finds pleasure in a good book has a pleasure that is open to him at any time and place. One who reads will never be ignorant. He will be in constant touch with minds greater than his own. A preacher without a library is like a carpenter without tools. The preacher who ceases to read will also cease to preach in any real sense of the term, especially when it comes to reading the Book of books. We may study it for a lifetime, but we will never exhaust our knowledge of it.

The expression “the mind of Christ” appears in Philippians 2:5. Herein, it is my task to deal with some of the characteristics of the “mind of Christ” that are certainly worthy of our daily emulation. In this lesson, I wish to show that the mind of Christ is both kind and forgiving. The twin virtues of kindness and forgiveness are easily seen in the two passages that I have selected for my texts (Acts 10:38 and Matthew 18:21-35). This topic will carry our spirits into seasons of refreshing as we are transported, if only momentarily, out of the worldly surge of hostility and belligerence into the more saintly spheres of kindness and forgiveness. The Spirit of Kindness (Acts 10:38) We speak of a “kind” person, and we speak of “mankind,” and perhaps if we think about it at all, we may think that we are using quite different words or the same words in different senses. In reality they are connected by the closest of bonds; a “kind” person is a “kinned” person, one having kindship with other men. In truth, mankind is mankinned. Cain showed how unkind he was in his retort to God’s inquiry, “Where is Able thy brother? And he said, I know not: Am I my brother’s keeper?” (Genesis 4:9). It is interesting to note that in Cruden’s Concordance “kindness,” is next to “kindred.” The truly blessed enjoy a dual kinship in this world: one in Adam and one in Christ. In 1 Corinthians 15:45-49, the two heads

While studying Proverbs Chapter 24, I was particularly impressed with verses 30-32. They read, “I went by the field of the slothful and by the vineyard of the man void of understanding; And, lo, it was all grown over with thorns, and nettles [weeds] had covered the face thereof, and the stone wall was broken down. Then I saw, and considered it well: I looked upon it, and received instruction.” I have not looked on anybody’s rundown homeplace lately to receive instruction, but I have taken instruction at times from other things that I have observed. In studying these verses, the following couple of parallels came to mind. Of some Christians: “I went by the life of the slothful and by the actions of the Christian void of understanding; And, lo, his mind was all grown over with confusion, and uncertainty had covered the face thereof, and his confidence was broken down. Then I saw, and considered it well: I looked upon it, and received instruction.” Of some preachers: “I went by the office of the slothful and by the study of the preacher void of understanding; And, lo, his sermons were all grown over with the doctrines of men, and vagueness had covered the face thereof, and the gospel was broken down. Then I saw, and considered it well: I looked upon it, and received instruction.”

Some people work at what they do out of necessity, some out of joy and some because they can’t do anything else. Preaching involves all three of these motives. Some preach out of necessity. By that I mean the kind of necessity the apostle Paul felt when he said, “For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel” (1 Corinthians 9:16). Some preach out of the pure joy of doing so. Only a joyful preacher could be a worthy vessel of “glad tidings of good things” (Romans 10:15). Some preach because they cannot do anything else. I don’t mean that they lack the ability to learn to do something else. There are always possibilities at Wal-Mart. I mean that they, like Jeremiah of old, do not have the heart to do anything else (Jeremiah 20:7-9). When I was a preacher student at Freed-Hardeman College (now a university) twenty-five years ago, Tom Holland gave us that timeless advice, “Boys, if you can do anything else at all, don’t preach.” The real joy of preaching comes when you know that in preaching the Gospel you make a difference in someone’s life. It’s nice when people compliment your sermons, but the joy doesn’t lie there. It’s flattering when somebody says that you are his or her “favorite preacher” (every preacher is somebody’s favorite preacher). The joy doesn’t lie there. The joy comes when

Just mention the word parable and one name comes to mind. That name is Jesus. He alone is known for the simple, delightful and revealing narratives that made up so much of his teaching. Not even the inspired apostles attempted to major in parabolic preaching as Jesus had done before them. The word “parable,” comes from two Greek words, para, beside, and ballein, to throw; meaning, “a placing beside or together, a comparing, comparison: a story by which something real in life is used as a means of presenting a moral thought” (D.R. Dungan, Hermeneutics, p. 227). Jesus taught heavenly lessons from earthly stories. With lessons as familiar as the parables of Jesus, sometimes people are inclined to try a different twist, or a new application heretofore unknown. For example, Christianity Today (10/26/98) featured, “Tales of the Prodigal,” being an in-depth analysis of this famous parable. The editors wrote, “By approaching Jesus’ parable from different angles, we hope to rediscover its many brilliant facets.” The result of that determination made for some interesting reading, but left me realizing that in discovering its facets they had missed its point. What more do we really want or need to hear? The “scholars, preachers and writers” deduced many things that were not in the Savior’s mind. No amount of scholarly revision can make these stories better news for twentieth-century sinners like us.

What is preaching and what good does a sermon do? The first question can be answered by definition. The second depends. The word, preach means primarily “to deliver a sermon.” This is what women are not permitted to do in mixed assemblies of men and women: note the word “teach,” Greek, didasko, “to deliver didactic discourses” [Thayer] (1 Timothy 2:12). The word, sermon, comes from a Latin term meaning, “a stab, or a thrust,” as in the heart or mind of the listener (Acts 2:37). This is the purpose of a sermon. It is not a discourse intended to satisfy “itching ears” (2 Timothy 4:3). There are three outstanding elements in preaching: the preacher, the message and the hearer. Christianity requires these three things: a sower, good seed or the pure Gospel and an honest (good) hearer. What Goes Into A Sermon? Lots of study, research, reading, memorizing, organization and prayer. None of these ingredients guarantees a perfect product. A preacher can only do his best and that is a human variable. The average sermon contains 5,000 words. Most preachers deliver ninety sermons in one place each year. This totals about 450,000 words per year. A full-length novel has about 50,000 words. A preacher, therefore, produces the equivalent of nine novels a year. This should help answer the question, “What does the preacher do?” How Do Some Hear A Sermon? There are those who never get offended at any pointed truth (even from those preachers who still offer pointed truths). They hear what is said, but never

Visiting the sick is a vital part of the ministry of Christ. Faithful Gospel preachers engage in visiting the sick out of care and compassion, not obligation. If someone says that the preacher visits because, “That’s part of his job,” then, he does not know the heart of the true evangelist. Preachers, who truly care, want to know about those in the congregation who are sick. They certainly want to visit them, as well. Sometimes, it is the case, that a brother or sister enters and leaves the hospital before the preacher ever learns about that person’s condition. When that happens, the caring evangelist feels bad, because it appears to the afflicted brother or sister that he does not care. Perhaps the church member, then, spreads the word, “Well, the preacher didn’t bother to come and see me.” Yet, if the preacher had known of the person’s situation he certainly would have been there. James 5:14 reads, “Is any sick among you? Let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord.” The meaning of that controversial verse is not my concern here. I find delight, however, in the interesting comments of Albert Barnes on this verse. He says, in part: It may be added, as worthy of note, that the apostle says they should “call” for the elders of the church; that is, they should send for them. They should not wait for them to hear of their sickness, as

Reformation is still a topic of current interest. U. S. News & World Report recently told of the interest of Reform Jews, who “endorsed a return to traditional practices…that the movement’s founders deliberately rejected more than a century ago” (6/7/99, p. 56). One rabbi said, “We’ve embraced the modern world. Now we have to anchor ourselves back in our Jewishness.” Josiah, of the Old Testament, initiated a reform of the apostate Jews by returning to the law of God and cleansing Judah of idolatry (2 Chronicles 34:1-7). The leaders of the Protestant Reformation were, for the most part, Catholics, endeavoring to reform the existing hierarchy. There was no thought among them of leaving the “Mother Church” and re-establishing the Lord’s church. The Reformation and Restoration movements, however, were similar in that they were both “back to the Bible” movements. For virtually all of the classic reformers, from John Wycliffe to Ulrich Zwingli, reform meant a simple return to the Bible. Many of these men rendered a translation of the Bible in the common tongue: Peter Valdes [Waldo] (1160), John Wycliffe (1380) and William Tyndale (1526). It was believed then, and still is, that in order for men to rise to the standard of the New Testament, they must have it at their disposal. There are several reasons why the Restoration Movement is the greatest movement since the establishment of the Lord’s kingdom in Acts 2. First, it is a restoration movement designed to reproduce the New Testament church in name, worship and mission. Second, it is a Bible movement. The

It is a leading fact of the Gospel “that Christ died for our sins according to the Scriptures” (1 Corinthians 15:3). The death of Jesus Christ is an astonishing event productive of so many marvelous consequences. It cannot be too reverently pondered or too closely examined. Millions of men have died, but only one Christ has died. All men who have passed into “the valley of the shadow of death” have done so because of sin (Romans 5:12). Christ alone has died for sin (1 Peter 2:24). The death of Jesus Christ upon the cross is not appreciated alike by all. To the world, it is mere foolishness.  Paul wrote, “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God” (1 Corinthians 1:18). Paul named the unbelievers: “For Jews request a sign, and Greeks seek after wisdom” (1 Corinthians 1:22). To the children of God, however, the message of the crucifixion of Christ is the power of God (1 Corinthians 1:18). The crucified Christ constitutes the center of our preaching: “but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness” (1 Corinthians 1:23). The evangelists give us their respective accounts of the crucifixion in Matthew 27, Mark 15, Luke 23 and John 19. We are certainly impressed with the brevity of the crucifixion accounts. What restraint the inspired writers must have exercised as they put pen to paper to describe history’s most

There are times when it is dangerous to think! How often do we respond to someone’s unwelcome question or offer with the oft-heard refrain, “I’ll think about it”? There is the story of how in preparation for war the ancient Greek king, Agesilaus, assembled his armies to go into action. He sent word to an ally asking him to help Greece in its hour of peril. The other ruler replied that he would consider it. Agesilaus replied: “Tell him that while he is considering it we will march!” Sometimes when we say, “I’ll think about it,” we really mean that we do not want to decide. In such cases, we don’t really mean that we will think about it; we mean exactly the opposite — we don’t want to think about. We will shelve the proposal. How many times do we meet an invitation to teach in the Bible school program or become a part of the visitation program or assist in World Bible School, with, “I’ll think about it”? Does our thinking about it ever generate into actually doing it? Remember that King Agrippa was “almost persuaded” to become a Christian (Acts 26:28). Paul knew that he believed (Vs. 27), but Agrippa did not want to render a decision. Sometimes when we say, “I’ll think about it,” we are merely postponing something that we should do immediately. This was the shortcoming of Governor Felix when Paul boldly “reasoned of righteousness, temperance, and judgment to come, Felix trembled and answered, ‘Go thy way for

Sometimes I hear people ask, “What is religion?” To be sure, religion is more than “going to church” as we often say. In the old days before air conditioning when people kept the doors and windows of the church building open, dogs were known to wander in among the worshipers. If “going to church” made one religious, I suppose then that the dogs would qualify. Of course, it is much more than attending services. The word religion is found only five times in the King James Version of the New Testament. Three times it is used in reference to the Jew’s religion (Acts 26:5; Galatians 1:13-14). In James 1:26, reference is made to one who appears religious. In James 1:27, reference is made to “pure religion and undefiled before God and the Father.” Our English word religion comes from a Latin term meaning, “To bind together again.” True religion, then, is that which binds a person back to God. People who are lost in sin are separated from God and need to be bound together again with him (Isaiah 59:1-2). So, if somebody says, “I’m not a particularly religious person,” they are saying more than just, “I’m not a church-goer.” What they are really saying is, “I am not close to God.” If they are not close to God, then, they are close to the devil. It is either one or the other. James wrote, “Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and

It seems that every doctrine of the Bible has its objectors. There is perhaps no teaching of the Bible which has spawned more objections from people than the doctrine of future punishment. Sometimes people attempt to raise objections based upon Scripture. Does the Bible contradict itself? Not at all! Context consistently proves the disputants wrong. Other objections are based upon human reason and emotion. Simply because a thing offends our sensibilities is no basis for its denial. Please consider three common objections to the Bible doctrine of eternal punishment. After people have made their pleas against it, the Bible still teaches the same on the matter of eternal punishment. 1.”is inconsistent with the love and goodness of God.” That God is good, tenderhearted, loving, benevolent, kind and merciful is not to be denied (Matthew 19:16-17; Titus 3:4-5). People commonly suppose that if they were God they would do things differently: They would not allow for sickness, suffering, death or. However, this sentimental ploy ignores the fact that man is to blame for the consequences of sin (Romans 5:12). It ignores the fact that God’s thoughts are higher than ours (Isaiah 55:8-9). It shows that many people have no concept of the enormity of sin and the fact that God should decree such a punishment against sin is reflective of the heinousness of it. 2.”The punishment of is disproportionate to the infraction.” We say justice demands that the penalty be proportionate to the crime. We all sin (Romans 3:23). Who is

We must know that the church of the New Testament is neither denominational, nor sectarian. We must also know that there is no single, exclusive name in the New Testament identifying the church. This is a part of its uniqueness. In this connection Hugo McCord wrote: “The New Testament church is unique in that it has no proper name. Denominations have proper names. The word denominate means to name something. But the New Testament church is nameless. Though it is called the house of the Lord, the family of God, the body of Christ, and the kingdom of Christ…yet it has no proper name” (These Things Speak, p. 121). Denominations and denominational names originated in religious differences that sprang up after the New Testament was written. The divisive principles always suggested party names, whether those principles had to do with ordinances, particular church theories, methods of work and worship or personal preferences as to distinguished leaders. One writer put it this way: “Soon they began to differ among themselves and it was necessary that some terms be used to express these differences. In this way different denominations arose.” Thus we have the many different denominational names that we all hear and know. The justification for such seems to be this: How are you going to distinguish one Smith from another, without some sort of given name to express these differences? It seems not to have occurred to many people that distinguishing one Smith from another is the one thing we do not want to

It would be difficult to find a more important and timely subject for our consideration than the one that is about to claim our attention. What is to be our relationship with the world? Is the restriction suggested in the title of this article one that is to be applied to all people everywhere, or is there a certain segment of our population that is to maintain such a distinction? This lesson will affirm that Christians are those who must not make peace with the world. What is meant by the word “world” that would demand that a Christian sustain a relationship to it that would be different from that of anybody else? Why should we not live peaceably therein? What is the reason for the prohibition against making peace with the world? Does not the Bible say, “If it be possible, as much as lieth in you, live peaceably with all men”? (Romans 12:18). It seems as though this would require striking some peace agreement with the world. If not, why not? My purpose in these questions is not to play “Devil’s advocate.” It is merely to suggest the wide range of application which is contained in the topic now before us. Several important questions will challenge our thinking as we delve into these matters. In order that we might obtain a full grasp of the subject, I have framed this article around a number of significant questions for our consideration. First, what is the world in the context

How do you begin a discussion of money and preachers without creating fuel for the fire of some hard-nosed critics who delight in charging preachers with being “in it merely for the money?” I am glad that the inspired apostle Paul addressed and consequently settled the matter in his Spirit-guided writings of the New Testament (1 Corinthians 2:11-13). I am likewise glad that Paul said as much as he did on the subject (even though one word would suffice us) because it is a matter which seems to be seldom addressed by writers among us, even though it is as positive and clear a New Testament teaching as is baptism, the Lord’s Day and the Lord’s Supper. In the repertoire of materials which are written for and about preachers it is hard to find where much has been said about such practical matters as the financial support of Gospel preachers, and yet what axiom is more evident than that he who gives himself wholly to the Lord and his people should be wholly sustained by them? That such has the sanction of New Testament authority surely all will admit. The Chief Justice of the Christian system has solemnly decreed that they who preach the Gospel shall live by the Gospel (1 Corinthians 9:14). This lesson will not treat such subjective issues as how much financial support a Gospel preacher should receive. Such questions are better left to the discretion of those elderships which hire a preacher to work with them.

In that wonderful eleventh chapter of Hebrews, the writer says of faithful Abel, “and by it he being dead yet speaketh” (Vs. 4). The longer we live the more we learn how this is true of others. For a number of us, our parents being dead yet speak. I don’t suppose that a day goes by that I don’t reflect upon my deceased parents. For many of us our parents remain the greatest influence upon us, even many years after they are gone. Whether consciously or not we still apply to our life decisions the standards and principles that they taught us. Many a teacher, being dead, yet speaks. Every good teacher always becomes immortal to someone. Our college and university professors leave their marks on us, and perhaps even more so do the humble teachers of our childhood years. Especially do our Bible school teachers, who, though they may be gone, still speak. Many a friend, being dead, yet speaks. The influence of a good friend is something that transcends death. It is not terminated with the death of a friend. Many a preacher, being dead, yet speaks. No Gospel preacher ever knows where the Gospel he preaches is going or how far reaching it may be. Some, though they have never told him so, owe their lives to the preaching of some faithful man of God that the world at large will never know. Every person being dead yet speaks.

In part one of this two-part article (the September 2002 issue), we explored the question, “Who Is Jesus Christ” with particular attention to his being the Son of God. Please review that article. Now, in part two, we wish to explore the questions: “Who or what were Demons” and “What was the relationship of Christ to Demons?” Who or What Were Demons? It will not be the purpose of this study to decide the origin of demons. There are at least six current theories concerning their origin. These are: Demons were the offspring of angels and antediluvian women (Cf., Genesis 6:1-6). Demons were the spirits of a pre-Adamic order of men on earth in the days of the alleged “gap period” between Genesis 1:1 and 1:2. Demons were the evil spirits of those who died in the flood. The rationale for this theory is based on Matthew 12:42-45 and Luke 11:14-26. This is supposed to account for the demons’ affinity for waterless places. Demons were spirits who followed Satan and so became demons. Demons were the spirits of wicked men whom God permitted to exit the Hadean realm in order to possess some people on earth. Demons were fallen angels allowed to escape confinement for the same purpose as mentioned above. There are legitimate questions and objections which can be raised against each of these theories. They should be studied and carefully considered. The existence of demons is taken for granted in the Gospel accounts and nothing is said concerning

Of all the expressions that Jesus used to refer to himself, none more clearly expresses his divinity than “the Son of God.” No subject is more grand, nor any relationship more important than that of Jesus to the Father in heaven as expressed in the word “Son.” In a sense all Christians are “sons of God.” Paul said, “For as many as are led by the Spirit of God, they are the sons of God” (Romans 8:14, note also vss. 16-17). However, Jesus is the Son of God in a sense in which none of us are, nor can be sons of God. In a conversation between Jesus and a man to whom he had restored eye sight, the Lord inquired, “Dost thou believe on the Son of God? He answered and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and he it is that talketh with thee” (John 9:35-37). Not only did Jesus acknowledge himself to be the Son of God (Revelation 2:18), but that relationship is sustained by the power of various testimonials, as we shall see later in this study, which include representatives of the demonic realm. Our text in this contextual study of the account of Mark states, “And the unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God” (Mark 3:11). Who Is Jesus Christ? Jesus once put the question to the Pharisees,

Parenthood is the toughest job that anyone will ever love. The responsibilities are endless and the challenges are weighty. The greatest responsibility belonging to any parent who is a Christian is the task of bringing up a child who will render his life in obedience to the Lord. It has always been a serious matter of contemplation for parents (Deuteronomy 6:6-7; Proverbs 22:6.) Our job includes helping them to know the Scriptures which are able to make them wise unto salvation (2 Timothy 3:15.) We must spend the time necessary to be the main spiritual tutor of our children, more so than the preacher or Bible class teacher (Ephesians 6:4.) There is no joy on earth comparable to that of watching a son or daughter obey the Lord in baptism and begin his or her walk in faith with Christ. I will never forget the day when I was privileged to immerse my two oldest daughters into Christ. Other parents have shared the same joy as they have witnessed their children obey the Gospel of Christ. Lately, we noted the obedience of a number of precious young souls as they have recently committed their lives to the blood bought way of salvation in Christ. It amazes me when I detect in some people a discouraging note that would render such events as little more than trivial. It seems to be the attitude of some that conversions are more noteworthy if they come from people who have no background connection with

2 Peter 1:3 We hear today of the “crisis of character” which we face as a nation. It seems that America is abandoning almost wholesale the very principles of religion, morals and ethics which once made this nation great. Is it true? Should it concern us that in the upper ranks of our government there is an obvious deficiency of character from the least to the greatest? It is owing to concerns for such a deficiency that Arkansas governor Mike Huckabee is currently pushing for a character-based education in our public schools. He wants to restore the kind of character base which many of us had while growing up which is now almost a thing of the past. In the days when McGuffey’s readers were a standard teaching tool in public schools, the character of our nation was elevated by the repeated use of these textbooks over a number of generations. That was due to the solid scriptural basis of these readers. In more recent years, it was the eroding character base of our nation which prompted William J. Bennett to write his well-known work The Book of Virtues. Bennett penned this book to help grownups help children attain the traits of character we most admire. He wrote: Where do we go to find the material that will help our children in this task? The simple answer is we don’t have to reinvent the wheel. We have a wealth of material to draw on — material that virtually all schools and

Hebrews 8:7-13 If I could pick one word in the Book of Hebrews itself that establishes its theme, it would have to be the word “better.” This word is found thirteen times in Hebrews (1:4; 6:9; 7:7, 19, 22; 8:6; 9:23; 10:34; 11:16, 35, 40; 12:24). The idea behind it is that of superiority of dignity or worth. There is nothing in the New Testament that defines the superiority of the Gospel system better than the Book of Hebrews. The text before us points up one of the fundamental areas of misunderstanding in the religious world at large. Many doctrinal contentions arise when people fail to see the difference between the covenants. When people seek to deny baptism for the remission of sins by alluding to the thief on the cross (Luke 23:39-43), defend the use of mechanical instruments of music in worship because of its presence in the Old Testament or justify hand clapping in worship by quoting Psalms 47:1-2; 98:8, it is only too obvious that they are deficient in understanding the nature of the two covenants. It is certain that not only is this deficiency apparent in the denominational world, but also among many in the Lord’s church as well. The instruction relative to the better covenant is stressed in Hebrews 7:11 through 8:13. Worship under the Old Covenant had an awesome significance with all of its priestly regalia and ceremony. Yet, as glorious as it was, it dealt only in types and shadows of heavenly realities

I was amused by an article in the July/August 1993 issue of American Heritage magazine, entitled, “Predicting The Present,” which told of the American Press Syndicate, in 1893, interviewing certain “experts,” and asking them to make brief predictions about what American life would be like in the 1990’s. One respondent envisioned a populace so “educated and refined” that “the confinement and punishment of criminals will occupy but little of the thought or time of the men of 1993.” A prophet this man was not. The violence and crime in America is almost unbelievable. Of course violence and crime have been with us since the day that Cain rose up and slew his brother Abel (Genesis 4:8), but the callousness with which men now perpetrate their inhumanities against men certainly boggles the mind. The days of feeling safe in your home are gone. There is a debate that is currently raging about the effects of TV violence upon children. The average child views an estimated 8,000 murders and 100,000 acts of violence before finishing elementary school, and some would have us to believe that they will not be adversely affected. School violence is raging out of control. Kids carry an estimated 270,000 guns to school each day. Gunfights are replacing fistfights. Schools in some parts of the country have bullet drills. Students learn to hit the floor when they hear gunfire. What is the answer to the problem? The politically correct posit some very simplistic solutions: take away all guns, build more prisons

Every year at Easter time, children everywhere enjoy searching for Easter eggs. For nineteen hundred years, adults have had an even greater challenge in searching for Easter itself. Church history shows that men have been unable to find the exact date of Easter, creating violent controversies in the ancient church. Scripture investigation shows that Easter proper is not even mentioned in the Bible. Despite these facts, denominations everywhere will have their Easter celebrations. In like manner, some churches of Christ will have their special “Easter services.” The question of New Testament authority for such proceedings will trouble them but little. They do not want to be perceived as being different from the denominations. They are succeeding. The practice of the New Testament church for over a century following its establishment was to acknowledge the death, burial and resurrection of Christ in the Lord’s Supper every first day of the week (Acts 20:7; 1 Corinthians 11:26). The early “church fathers” speak of this practice. Justin Martyr (second century) says in his first apology, “We all gather on Sunday because on this first day … Jesus Christ our Savior rose from the dead.” It was not until the second century that some Christians began to consider the resurrection of Jesus something to be commemorated annually as well as weekly. According to the Encyclopedia Britannica, “By the time the liturgy had begun to take shape (second century), the Sunday Eucharist (Lord’s Supper, DG) was preceded by a vigil service of Scripture reading and psalms.

In 1984, leaders of thirteen denominational churches in Florida signed a joint-declaration condemning the death penalty. This document characterized capital punishment as being inconsistent with God’s love. They did not and could not say, however, that it is inconsistent with God’s Word. Nor could they charge Scripture with inciting the evils that they lodged against capital punishment. Consider for a moment the title of this article. It isn’t, “Is Capital Punishment Political?” It is. Newsweek reports that “…capital punishment in Texas is in the cross hairs this political season” (June 12, 2000, p. 26). It isn’t, “Is Capital Punishment Popular?” According to a recent Newsweek poll, it is supported by 73% of Americans (Newsweek, June 12, 2000, p. 27). This statistic is in all probability higher since “People who work in the news media are overwhelmingly opposed to the death penalty…” (John Leo, U.S. News & World Report, July 3, 2000, p. 14). It isn’t, “Is Capital Punishment Controversial?” It is and always has been controversial. The question is, “Is Capital Punishment Scriptural and Therefore Right?” By scriptural, I mean that the Bible furnishes us with the objective standard by which to determine the legitimacy of this very controversial question (2 Timothy 3:16-17). Capital punishment comes from a Latin expression meaning punishment that takes the head, and hence, the life of a person. It means that life, for what is regarded justifiable reason, is legally taken by the existing form of government under which one lives. Executions in this country are relatively rare compared to

Recently I noticed a bumper sticker that read, “If you have trouble finding Jesus, try looking for his mother.” I was reminded that Mariolatry is alive and well. My mind went back to that great sermon preached by brother N. B. Hardeman entitled, “The Lost Christ,” which appeared in volume two of Hardeman’s Tabernacle Sermons. In keeping with that sermon, I was reminded of a time when Jesus’ mother had trouble finding him. The account is in Luke 2:40-45, a passage rich with valuable instruction for the truth seeker. Of this brief passage the great Hardeman said, “This is a little story that gives an account of a mere incident, ordinarily considered; and yet I am certain within my own mind that it was not written just to tell us a little personal incident that occurred on one of their trips up to Jerusalem, but that in it there is both interest per se and also lessons possibly based upon that which may be of practical benefit and concern to those of us who now live and wheresoever the Bible shall be read” (pp. 112-113). The passage reads as follows: And the Child grew and became strong in spirit, filled with wisdom; and the grace of God was upon Him. His parents went to Jerusalem every year at the Feast of the Passover. And when he was twelve years old, they went up to Jerusalem according to the custom of the feast. When they had finished the days, as they returned, the Boy Jesus

From the streets of ancient Babylon to the glittering Las Vegas strip to the casinos of Tunica, Mississippi, gambling has been a force to be reckoned with by concerned people of all societies. Archaeological discoveries reveal gambling devices dating as far back as 1800 years B.C. In Babylon, headless arrows were used in wagering, and ancient Greeks had dice marked with numbers on four sides. In 1976 the gambling industry set about to change its image. At the Fourth National Conference on Public Gaming, keynote speaker Raymond Blanchard said, “We’ve got to convince people we’re not in the gambling business. We’re in the public revenue business.” This is what we in the state of Arkansas are hearing now as pressure is being brought to bear on the state to eliminate economic shortfalls with casino gambling. Many people see nothing wrong with it. They see no evil. They hear no evil. Even if gambling were to bring needed revenue to Arkansas it is never right to do evil that “good” may come. Solomon wrote, “Better is a little with righteousness than great revenues without right” (Proverbs 16:8). Paul said, “And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose is just” (Romans 3:8). What Gambling Is And What It Is Not Gambling means “To play games of chance for money or some other stake; to take a risk in order to gain some advantage: to bet, wager.” Artificial

The word law means “a rule of action.” It is frequently used in Scripture: the “law of Moses” (Malachi 4:4), “the law of sin and death” (Romans 8:2) and “the perfect law of liberty” (James 1:25). Our consideration narrows to the law of Christ for salvation (James 1:25). Much confusion exists because religious people generally fail to understand that God has more than one law of pardon for sinful men. What is pardon? It is to release from penalty, restore as before, to offer forgiveness of sins. The Bible shows that there are two laws of pardon because there are two types of people who need pardon from their sins. The Lord has given one plan for one not a Christian in becoming a Christian. He has given another plan for the spiritual return of an erring Christian. All responsible people are divided into two categories: spiritual aliens or citizens of the kingdom of God (Ephesians 2:19-22). God gave the formula for forgiveness to suit the sinner’s spiritual condition. Confusion arises in applying the wrong law to those under consideration. The religious world tries to make one law of pardon apply to all men. The law of pardon, which applies only to a Christian in error, is often erroneously applied to those who have never obeyed the gospel of Christ. God’s Law of Pardon forthe Alien Sinner (Mark 16:15-16) An alien sinner is one who is not in the kingdom of God (Ephesians 2:11-12). That is, such a one has never accepted Christ,

Nehemiah 4:16-18. The context of this passage is the rebuilding of the walls around Jerusalem in the days of the return following Judah’s seventy years captivity in Babylon. The great work of Nehemiah as a wise and faithful governor is seen as he stood upon his guard against enemies of opposition to the work. The emphasis in these verses is upon balance. How important is balance? When a baby is learning to walk, he needs balance. When a child is learning to ride a bicycle, he needs balance. When a young man is learning to preach the Gospel, he needs balance. Gospel preaching should be characterized by beautiful balance. The principle of Joshua 1:7 applies to preaching as well as to life. Second Timothy 2:15 will not permit extremism. Foy E. Wallace, Jr., once said, “Truth is always found between extremes.” Amen! The skill of Nehemiah and the returnees in rebuilding the walls around Jerusalem is seen in their striking a balance between the twin necessities of work and war. He kept half of them busy in the work (Vs. 16). He kept the other half in a state of watchfulness with the implements of war in hand (Vs. 16). He kept every worker ready with a sword at his side (Vs. 18). If the “things written aforetime were written for our learning” (Romans 15:4), what might we learn from this? Two primary lessons suggest themselves just here. First, there is the lesson of a division of labor in the church.

A disturbing trend in our society is “blame shifting.” People have found some very imaginative ways to absolve themselves of personal responsibility for their actions. It is more than an ancient practice. It is also a phenomenon with a new face. Do you remember the Flip Wilson TV show of the early 1970’s and his character “Geraldine”? She always had a way out of any predicament. Her famous line was, “The devil made me do it.” Flip Wilson hardly invented original material. Adam and Eve both played the blame game (Genesis 3:12-13). Saul was an adept blame shifter (1 Samuel 15:3, 13-15). The new repository of guilt has been found in the Freudian concept of “I’m not guilty, I’m sick.” Some thinkers among us have concluded that something has gone seriously awry in the human moral code. Along with that, a certain word has become conspicuously absent from our modern vocabulary — that word is sin. In his 1973 book entitled, Whatever Became of Sin? Dr. Carl Menninger lamented the disappearance of the word sin as involving a shift in the allocation of responsibility for evil. One of the most interesting books to come along in recent years is A Nation of Victims: The Decay of the American Character by Charles J. Sykes. Winford Claiborne reviewed this book at the 1995 Freed-Hardeman University lectures and said, “If I had the money, I would like to give all of America’s leaders a copy…” Mr. Sykes mentions that most misbehavior can be re-defined as disease. There is

No sooner had the smoke cleared from the school massacre in Littleton, Colorado than some were saying that they have already forgiven the murderers. Often we hear of a victim who says he has forgiven an assailant before and without them even asking to be forgiven. This brings up the question, is it our duty to forgive those who sin against us when they neither ask for nor want our forgiveness? The answer is no. Those who claim to do this are suggesting that forgiveness is the elimination of bitter and uncharitable feelings toward those who sin against us, substituting a disposition of good will for the offending party, and they insist that such is to always characterize Christians. But, God never entertains bitter, revengeful and uncharitable feelings toward even the vilest sinners among us, yet he forgives only those who repent (Luke 13:3; Acts 2:38). Forgive means “to send forth, send away,” and thus denotes the restoration of a peaceful relationship that the offender had interrupted. Jesus said, “If thy brother trespass against thee, rebuke him; and if he repent, forgive him” (Luke 17:3). Paul wrote of a censured and sorrowful brother asking the Corinthians to forgive and restore love to him (2 Corinthians 2:4-7). If one sins against us, we must not nurse either malice or revenge against him. Forgiveness requires repentance on the part of the offending party and the extending of it on the part of the one offended.

A recent trip to a McDonald’s restaurant was a pleasant experience for me. It is not the food of which I speak. I am rarely moved one way or the other on that count. It was an older gentleman, an employee, whose job it apparently was to greet and service customers, who gave my day a good start. I had to look up from my magazine and coffee and just watch him, a master at the craft of friendliness. The old gentleman was apparently “in his element.” He moved about the room graciously and provided a wide range of services. He greeted customers as they entered the door. He spoke to everybody with a friendly, “How are you, this morning?” He went around warming up people’s coffee. He gassed up balloons for the children, and even some adults. He wiped off food trays and straightened up all around. The man enjoyed what he was doing and I enjoyed watching him. It felt good to be there. It was a welcome sight in a cold and crazy world. I was transfixed for a few minutes of watching friendliness in action. I hope that McDonald’s pays him well, but even if they don’t I have an idea that he is well rewarded. It served to remind me that Christians have the best reasons in the world to exemplify friendliness. Here are two of those reasons, as I see them. First, we have the inspired Old Testament reminder that, “A man who has

I don’t know how many times I have heard interesting sayings preceded by the words, “Mark Twain said…” Now, I enjoy a good old Mark Twain quip as much as anybody does, but I am made to wonder if he actually said everything that is attributed to him, especially in the absence of documentation. The same is true of the beloved Marshall Keeble. The very mention of his name sparks interest among old timers, but did he really say all that is credited to him? Who really knows? More important than what either Twain or Keeble may have said is what God has said. We have a popular saying, “God said it. I believe it. That settles it.” Someone has revised that saying to read, “God said it. That settles it whether I believe it or not.” Truthfully, all religious controversy turns on two questions: man said or God said. We follow one way or the other. How much of religion turns upon what God said? “God said” is the basis of Bible inspiration (2 Timothy 3:16-17). “God said” is the basis of divine revelation (Deuteronomy 18:18; Galatians 1:11-12. “God said” is the basis of true worship (John 4:19-20, 22). “God said” is the basis of saving faith (Romans 10:17). “God said” will be the basis of the judgment to come (John 12:48). In religion nothing matters but what God said. No one has to be in doubt about whether or not God said a thing. It’s in the Bible!

“But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin” (1 John 1:7). Guy N. Woods once illustrated this verse in the following way: He told his audience that many of them would not be old enough to remember this but that he did. There was a time when automobile windshield wipers were operated manually. That is, you operated a lever controlling the single wiper blade as you drove. Not that I ever doubted brother Woods’ words, but I had never seen such a thing until recently. While visiting a museum I saw a 1928 Ford truck and noticed that it had a single wiper blade controlled by a handle inside the cab. As brother Woods, to finish the analogy, pointed out, nowadays we flip a switch and the work of wiping the windshield is done automatically. Such is the benefit of the cleansing blood of Christ to the Christian. It keeps on cleansing as we keep on walking in the light. The word cleanses is a verb in the present tense and denotes continuous action. The sense is if we continue to walk in the light of God’s truth, then the blood of Christ keeps on cleansing. Of course, it is meant that the blood of Christ cleanses us from all sin solely upon the conditions on which its power can be made available to man — living in the truth

“I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, With all lowliness and meekness, with longsuffering, forbearing one another in love; Endeavoring to keep the unity of the Spirit in the bond of peace” (Ephesians 4:1-3). We generally look at the sectarian world as being the grand violators of Paul’s desire for unity and Jesus’ prayer for the same in John 17. Denominationalism certainly is the epitome of division and discord. We need not, however, look beyond ourselves in the Lord’s church for some of the most flagrant infractions of this divine injunction.  It is a real eye opener when you see brethren who are not divided by any particular matter of faith, but are so separated in heart and spirit as to “bite and devour one another” (Galatians 5:15). They seem to be living examples of the very spirit of malice and bitterness that surely they preach against from time to time. If so, what hypocrisy! It makes me wonder sometimes how hard we, as brethren, really strive for unity and peace. Paul said, “If it be possible, as much as lieth in you, live peaceably with all men” (Romans12:18). Surely it is much more possible than some brethren seem willing to make it! In order to see clearly our duty in this matter, I would like to analyze verse three of Paul’s plea for unity in Ephesians 4. 1. “Endeavoring” — to be zealous; to be diligent. It speaks of a

An issue of U. S. News & World Report (February 27, 1995) revealed the appalling state of fatherhood in America in the 1990’s. It states that “Nearly 2 of every 5 kids in America do not live with their fathers” (p. 39). “…[A]n astonishing 38 percent of all kids now live without their biological fathers – up from just 17.5 percent in 1960” (p. 39). “More than half of today’s children will spend at least a part of childhood without a father” (p. 39). “Only 51 percent of kids still live with both biological parents” (p. 39). Have people sorely second-guessed the importance of stable, two-parent families? Consider these remarks from the same U. S. News article: “Studies have shown that only 43 percent of state prison inmates grew up with both parents and that a missing father is a better predictor of criminal activity than race or poverty” (p. 39). “The absence of fathers is linked to most social nightmares – from boys with guns to girls with babies” (p. 39). These frightful statistics and statements point up the fact that men have left God’s way for the home and family. Some recognize that there really is a problem and they are trying to fix it in their own way. There are scores of grassroots organizations all over the country trying to reconnect fathers with their children. I am sure that these organizations are good and have their place, but the only way back to healing the broken family structure in this country

I have been blessed to live a relatively calm and stable life upon this earth thus far. Of course, there have been some critical moments to come and go, but nothing that the Lord and I could not handle. With any crisis that has come my way, there has been the accompanying knowledge that there are others whose situation is far worse than my own. Life can present the following picture: For long enough, life can go on rather smoothly. The sunny days far outnumber the dark and dreary ones. The road is pleasantly level. There is no effort beyond our power. There are no sorrows too great for us to bear. There are no agonizing struggles with evil. We can cope. Then, all of a sudden things go wrong. Tragedy strikes the dearest on earth to us, and there comes a demand for an effort that we may well think is beyond us (Cf., 1 Corinthians 10:13). There comes an illness or a breakdown, which lays us low. The sun sets at midday and we find that life becomes nearly unbearable. In that moment many turn to God, because, as Abraham Lincoln said, “there is no place else to go.” But it will make all the difference in that moment if a Christian has been faithful to Christ through the years. He does not turn to the Lord as a last resort. He is able to seek refuge, not as a stranger, but as a familiar friend. The more closely we walk

“Now John answered Him, saying, ‘Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us.’ But Jesus said, ‘Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me.’ ‘For he who is not against us is on our side’” (Mark 9:38-40). This passage is commonly misinterpreted to suggest that Jesus recognizes and sanctions all religious bodies that claim to follow him. This approach is not new. The old Presbyterian commentator Albert Barnes in 1832 saw this passage as giving us reason “…to rejoice that the kingdom of Christ is advanced, whether by a Presbyterian, an Episcopalian, a Baptist, or a Methodist.” William Barclay taught that this passage shows us that “…truth is always bigger than any man’s grasp of it. No man can possibly grasp all truth.” Therefore, Barclay saw Jesus as saying, (1) “Every man has a right to his own thoughts,” (2) “…[W]e must also concede the right to a man to do his own speaking,” and, (3) “We must…remember that any doctrine and…belief must finally be judged by the kind of people it produces.” Some years ago brother Rick Atchley preached a sermon from this text entitled, “Don’t Bother Your Brother.” His points were basically three: (1) “Let’s not limit God to what we can do,” (2) “Let’s not limit the kingdom of God to the size of our brotherhood,” and (3) “Let’s

I’ve done it plenty of times. Maybe it’s a “man thing.” I have purchased that item requiring assembly and laid the printed instructions aside thinking, “I can do this on my own.” After a lack of mechanical skills result in frustration, I consult the source that I should have gone to in the first place — the instructions. The lesson that such experiences teach us I sometimes see applied to the Bible thusly: “When all else fails, read the instructions.” I suppose that such is said with good intentions, but life is more important than putting together a bicycle. It is, however, Satan’s message to humanity that we can make it on our own, we can chart our own course or we can build our own life.  God and his Word, then, become an emergency measure for those who fail. In this same vein, Abraham Lincoln is reported to have said, “I have been driven to my knees many times in the full real realization that I had no place else to go.” These words are true to life, but is that what religion becomes to us? Is the Bible only for those who have tried all that the world offers and failed? Is prayer reserved for those who have no place else to go? Is salvation a last resort for those who are scared at the prospect of eminent death? No. If we love God with all our heart, mind, soul and strength, then we will give him first place. Then, we

The scientific world has been abuzz with excitement recently with the “possible” discovery of life on Mars. Scientists believe they have found evidence of biological organisms on a Mars meteorite suggesting that life existed there some four billion years ago. Many people are intrigued with the idea that we are not “alone” in the universe. Their idea of life in the galaxies does not include the concept of God, only of extraterrestrial life. Since 1960, scientists in America have been searching for extraterrestrial intelligence. Some years ago, Dr. Carl Sagan and Dr. Frank Drake were asked by NASA to design an interstellar communication system for the purpose of letting extraterrestrials know that we are here. Thus far, there has been no word from “E.T.” Why is there such an interest in life in outer space? Is there anything beyond the curiosity factor? Indeed! There are those who believe that if life evolved on earth, it not only could have evolved elsewhere, but must have done so. Again, some evolutionists feel obliged to believe in some form of life in space because they are convinced that this (if proven) will sound the death knell for the idea of creation. One writer said, “Religions which contend that God made man in His own image could be severely shaken if we found another intellectual race made in a different image.” (Ian Ridpath, Signs Of Life, p. 13). The Bible student is aware of the silence of the Scriptures on this particular matter. The Word

In that wonderful eleventh chapter of Hebrews, the writer says of faithful Abel, “and by it he being dead yet speaketh” (Vs. 4). The longer we live the more we learn how this is true of others. For a number of us, our parents being dead yet speak. I don’t suppose that a day goes by that I don’t reflect upon my deceased parents. For many of us our parents remain the greatest influence upon us, even many years after they are gone. Whether consciously or not we still apply to our life decisions the standards and principles that they taught us. Many a teacher, being dead, yet speaks. Every good teacher always becomes immortal to someone. Our college and university professors leave their mark on us, and perhaps even more so do the humble teachers of our childhood years. Especially do our Bible school teachers, who, though they may be gone, still speak. Many a friend, being dead, yet speaks. The influence of a good friend is something that transcends death. It is not terminated with the death of a friend. Many a preacher, being dead, yet speaks. No gospel preacher ever knows where the gospel he preaches is going or how far reaching it may be. Some, though they have never told him so, owe their lives to the preaching of some faithful man of God that the world at large will never know. Every person being dead yet speaks.

In the tradition of conspiracy theories is the current interest in the idea that the Bible may contain secret codes, predicting such events as Watergate, the Oklahoma City bombing, the assassination of Yitzak Rabin and the death of Princess Diana. In his 1997 book, The Bible Code, Michael Drosnin claims to have found secret predictions in the Bible for these and other events of note. The supposed code is based upon “equidistant letter sequence,” which is the idea that codes are found by eliminating a certain number of letters or words in order to find “hidden” letters or words. This methodology is supposed to reveal the “death of the Prime Minister” (Rabin) in Genesis 25:11. It is a curious thing how “Abraham” became “Prime Minister” in the translation. It would be easy to imagine that with this technique one could find just about anything he might want to find in the Bible. Why are some people just not satisfied with the simplicity of Scripture? William Tyndale once vowed that he would translate the Bible so that the plowboy would know more of the Scriptures than the clergy of his day. Paul wrote, “But I fear, lest somehow, as the serpent deceived Eve by his craftiness, so your minds may be corrupted from the simplicity that is in Christ” (2 Corinthians 11:3). Isn’t it sad that some are attracted to a non-existent code in Scripture rather than to the Christ of Scripture and to a simple and single-hearted devotion to him?

Keith Sisman is living in Huntingdon, Cambs England. He is writing a history of the Lord’s church during the dark ages. Brother Sisman writes in the current issue of The Voice of Truth International: From the various available records, the following summarization can be made of the state and beliefs of the Lord’s people in Europe from the 1200s onwards: They believed that baptism was by immersion for believers for the remission of sins, whereby entry is made into Christ’s church (the only true church). They taught that children are innocent, rejecting the teaching of original sin and proclaiming free will. They rejected the use of special buildings, altars and other paraphernalia. They rejected the idea of the clergy, teaching that all believers were of the universal priesthood of believers. Each congregation was autonomous and, wherever possible, had elders and deacons. The Lord’s supper was taken each Sunday and was served as a memorial, not as an ordinance. They rejected the use of special holy days. They taught the triunity of the Godhead. These believers were spread throughout Europe, including Britain, and were also present in the east. They used their own vernacular versions of the Scriptures and were strongly evangelistic in promoting the true faith. They referred to themselves as Christians and members of the true church, in spite of the fact that other ‘names’ of identification were sometimes used by others in reference to them.

There is considerable interest in the question, “Is clapping in worship Scriptural?” I heard a brother recently who preached a sermon against the practice, and was approached by the elders who told him that they would not be having him to preach for them anymore. Change agents in the church are introducing two forms of hand clapping into some worship assemblies: as a display of approval and as a rhythmical accompaniment to singing. Why is there such interest in this innovative involvement in the worship services of the Lord’s church? The answer lies largely in the fact that many brethren are not well grounded in the Scriptures. Another factor involves the “baby boomer” generation relentlessly pushing for innovative changes in worship reflective of the growing trend of performance worship that seems to be taking hold in some quarters. These two factors combined, account for the ignorance manifested when brethren give Old Testament references in defense of a question dealing with New Testament worship. Defenders will allude to Psalms 47:1-2; 98:8 and other Old Testament references as authority for the practice. If the Book of Psalms authorizes clapping in New Testament worship, then by the same hermeneutical principle we have authority for shouting, dancing, animal sacrifice and instrumental music in worship. In fact, hand clapping amounts to percussion. By definition “clapping” means, “to strike (as two flat hard surfaces) together so as to produce a sharp percussive noise.” This is the primary definition of “clap” according to Webster’s Ninth New Collegiate Dictionary.

A backbiter is a person with back trouble — not his own, but someone else’s. He is a pain in another person’s back. How is your neighbor’s back today? The word “backbite,” according to Webster, means “to say mean or spiteful things about (one absent): slander.” The word in the Hebrew from which backbite comes suggests the idea of “to play the spy.” That is, the backbiter attempts to spy out the faults and defects of another person’s life or to circulate reports unfavorable to others by low and petty remarks as well as those which may be malicious and slanderous. It is conveyed in the New Testament by the word “evil speaking” (James 4:11; 1 Peter 3:16). The sins of the tongue are many and they are serious. The tongue is not steel, but it cuts and it wounds. Its wounds are not always to the face, but more often to the back. The scorpion harms only the one it stings, the snake only the one it bites, and poison only the one who ingests it, but the backbiter hurts, wounds and slays both near and far, at home and abroad, and spares neither the living nor the dead. There is an amazing scarcity of material on problems such as this one. It is little wonder that there is so much wrangling, bitterness and backbiting in the church today. Granted, we have many doctrinal problems, but we also have many personal problems (Galatians 5:15). In writing this article, I simply went to four passages in the

One of our most essential tasks is to handle God’s Word aright (2 Timothy 2:15, ASV). However, the sad truth is that there are some who “corrupt the word of God” (2 Corinthians 2:17), handle “the word of God deceitfully” (2 Corinthians 4:2) and “wrest” the scriptures “unto their own destruction” (2 Peter 3:16). Experience teaches us that it is possible for people to have a broad range of Bible knowledge, and yet have it so confused as to misrepresent (intentionally or unintentionally) its real meaning. We should remember Paul’s warning to the churches of Galatia, that there are “some that trouble you, and would pervert the gospel of Christ” (Galatians 1:7). The passage which carries the distinction of being the most memorized verse of the New Testament is also one of the most widely perverted passages spanning both testaments. In John 3:16 we find Jesus saying, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” This passage has had many thrilling tributes laid at its feet. It is known to all as, “The Golden Text of the Bible.” The great Foy E. Wallace, Jr., called John 3:16, “The most wonderful sentence ever written. The sum total of the whole plan of salvation. The little Bible — the ‘Gospel in a Nutshell.’”1 Matthew Henry said, “Here is the gospel indeed, good news, the best that ever came from heaven to earth. Here is much,

The Apocrypha is a collection of books dating from the period between the testaments, produced by Alexandrian Jews, after the Old Testament books were written. The word “apocrypha” identifies those uncanonical religious writings, which are of doubtful authority. The collection consists of the books of 1 and 2 Esdras, Tobit, Judith, the Rest of Esther, Wisdom of Solomon, Ecclesiasticus, Baruch with the Epistle of Jeremiah, the Song of the Three Holy Children, the History of Susanna, Bel and the Dragon, the Prayer of Manassas King of Judah and 1 and 2 Maccabees. The apocryphal books are included in Catholic Bibles and regarded as inspired and worthy of a place in Scripture. The Roman Catholic Church recognizes eleven of the fourteen apocryphal books as canonical, with four of the eleven being added to canonical books (Esther and Daniel). They were included in the Septuagint (Greek translation of the Old Testament) and the Latin Vulgate, but not included in the Jewish and Protestant canons of the Old Testament. A recent bulletin article discussing the Apocrypha and its inclusion in the New Revised Standard Version (1989) has come to my attention. The author makes the point that some of the modern versions are including these uninspired writings and parading them as the Word of God. It is true, as the author states, “These books are not the Bible and must not even be venerated to a status of being placed within the same cover.” Yet, it is not merely a problem of modern

We are now watching the 20th century come to a close.  As we approach this landmark it is proper that we assess the strength of our nation and world.  We are all products of the world we live in, at least to some extent.  As Christians we have to guard against acceptance of the ways of this world (Romans 12:1-2).  This is especially true with regard to the ideas that shape a nation. Every age has its lies and infamous liars.  Satan is the father of lies in every age (John 8:44).  We have to be careful that we do not believe his lies.  It was Oliver Wendell Holmes who said, “Sin has many tools, but a lie is the handle, which fits them all.” The last ten decades have produced subtle changes in the bedrock of American culture.  These changes have not all been good.  In our government, courts, media, schools and homes, dangerous lies have been planted that have proved ruinous to our country.  Unless these lies are recognized and uprooted, our society will continue its moral decline.  Let us observe five lies of the 20th century.* Freedom Of Religion Means Freedom From Religion The establishment clause of the First Amendment to our Constitution says, “Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof.”  It means that the federal government shall not establish any particular faith as the nation’s official religion.  But, it has been interpreted by the humanists of the American Civil Liberties Union as a

By: Dennis Gulledge The subject of our study is one of the most admired men who ever lived.  He penned more of the New Testament than any other inspired writer.  Probably more books have been written about him, second only to Jesus.  Perhaps the most widely studied work on Paul in the 19th century is The Life and Epistles of St. Paul (2 vols., 1852) written by W.J. Conybeare and J.S. Howson.  Another valuable book is St. Paul The Traveller and Roman Citizen (1895) by William M. Ramsay.  These books present a scholarly and conservative approach to the life of the great apostle.  There is a current revival of interest in the life of Paul, and the books about him that are coming from so many of the modern “scholars” are not of the same character as Conybeare, Howson and Ramsay.  The latter books about the apostle seem to serve some political agenda of modernism. Paul has been the subject of many high profile revisionists who are taking another look at the great apostle.  The Arkansas Democrat Gazette (February 7, 1998) carried an article by Hieu Tran Phan, entitled, “Blinded by the Light: Paul’s Role in the Formation of Christianity Again Being Scrutinized” (p. 4B).  Also, the news magazine U.S. News & World Report ran an article by Jeffery L. Sheler, entitled, “Reassessing an Apostle,” with the subtitle, “The quest for the historical St. Paul yields some surprising new theories” (pp. 52-55).  The basis of both of these articles is to re-examine Paul’s place in the establishment of

What is meant by the expression “place membership” as it pertains to a local congregation?  We must admit that we cannot find that expression in the Bible.  It may be for this reason that some think it an unscriptural concept.  Is it? In Romans 16:1, Paul wrote, “I commend to you Phoebe our sister, who is a servant of the church in Cenchrea.”  The subject of this verse is Phoebe.  Paul identifies her as a Christian by referring to her as “our sister.”  A Christian is one who has been immersed into Christ for the remission of sins (Acts 2:38).  Her status was that of “a servant.”  The word “servant” comes from the Greek word diaconon, and is by some rendered deaconess.  That Phoebe served in whatever capacity women may serve God I have no doubt.  That she served in any capacity of leadership over men I deny (1 Timothy 2:12).  Her sphere of activity was “the church of Cenchrea.”  She did not represent the “church at large” or “the church universal.”  The church in Cenchrea was a congregation of God’s people in a specific locality, being a harbor town nine miles west of Corinth. Sometimes brethren question whether placing membership in a local congregation is either necessary or scriptural.  People have said to me, “I am a member of the church wherever I go.”  I would not deny that statement, but I suggest that opponents to the idea of placing church membership need to carefully consider the New Testament teaching on

The Bible is rich in biographies and biographies are rich in instruction. There are approximately three thousand men and women mentioned within its pages. Some of these have but scant material given about them. Such is the case with the subject of our study, Nimrod. Even from a little much can be gleaned. Nimrod was one of the most prominent personalities during the four centuries between the flood and Abraham. The story of Nimrod falls within that section of Scripture regarded by some as myth and legend (Genesis 1-11). It should be noted, however, that the language of these chapters describes persons and events. The mention of lands, families, languages and national groupings constitutes definite points for historic reference. Nimrod was a very enterprising man. Our text reads, “Cush begot Nimrod; he began to be a mighty one on the earth. He was a mighty hunter before the Lord; therefore it is said, ‘Like Nimrod the mighty hunter before the Lord.’ And the beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. From that land he went to Assyria and built Nineveh, Rehoboth Ir, Calah and Resen between Nineveh and Calah (that is the principal city)” (Genesis 10:8-11, NKJV). The tenth chapter of Genesis gives us the history of the spread and development of three great families since the days of Noah, being Japheth, Ham and Shem. Nimrod was a grandson of Ham listed in “the genealogy of the sons of Noah” and a son

The transfiguration was an amazing event in the life of Jesus Christ, and a memorable occasion for three disciples. Jesus, at this time, is in the closing months of his life on earth prior to his crucifixion. The account of this remarkable event may be found in Matthew 17:1-9; Mark 9:2-9 and Luke 9:28-36. Our study will be taken from Matthew’s account (NKJV), which reads: Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; and He was transfigured before them. His face shone like the sun, and His clothes became as white as the light. And behold, Moses and Elijah appeared to them, talking with Him. Then Peter answered and said to Jesus, “Lord, it is good for us to be here; if You wish, let us make here three tabernacles: one for You, one for Moses, and one for Elijah. While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, “This is My beloved Son, in whom I am well pleased. Hear Him!” And when the disciples heard it, they fell on their faces and were greatly afraid. But Jesus came and touched them and said, “Arise, and do not be afraid.” When they lifted up their eyes, they saw no one but Jesus only. Now as they came down from the mountain, Jesus commanded them saying, “Tell the vision to no one until the Son