OVERCOME EVIL WITH GOOD Irven Lee

"Be not overcome of evil, but overcome evil with

good" (Rom. 12:21). All of us are aware that this

principle of conduct is in the word of God, but is it

put to use ? From the context it is made clear that

we are not to "get even" or take vengeance our

selves. We are not taught to do evil that good macome. We are to do good that good may come. Fromthe example of our Savior we learn that "when he was reviled, reviled not again; when he suffered, hethreatened not; but committed himself to him that judgeth righteously" (I Pet. 2:23). We are not to be found "rendering evil for evil, or railing for railing; but contrariwise blessing" (I Pet. 3:9). The teaching is clear. Let us apply it

The Christian wife may have an unbelieving husband. He may be far from what he ought to be. Whatshould she do? How could she go about improvinghis heart and life? "Likewise, ye wives, be in subjection to your own husbands; that, if any obey notthe word, they also may without the word be won by the conversation of the wives; while they beholdyour chaste conversation coupled with fear. Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting onof apparel; but let it be the hidden man of the heart,in that which is in the sight of God of great price"(I Pet. 3:1-4). Bible suggestions are good suggestions, and this is one to the wife who would seek to convert and improve her husband.

In seeking to improve him, the wife should exemplify before the husband the chastity and purity obehavior that is absolutely above reproach. This is as opposite as can be to the idea that since he does wrong she can "show him" by being just as ungodlyas he. This evil for evil approach has been tried many times, but it is not the counsel of God. The wife should be pure if she would purify her husband. She should win his respect by being as near perfection in character as po ible.

What about the husband who seems to care less and less about being at home? Will nagging helpWill it help to lose interest in keeping the house? If he can be won at all, and likely he can, it can bdone by well prepared meals, a clean house, work well done, a pleasant attitude of a neat wife, another such exemplary things. People are led more easily than they can be dr iven.

The winning influence of the well ordered house and well ordered life of the wife must be consistent. If she is a model wife seven days per week and four weeks per month throughout the four seasons year after year this power for good continues. Laziness is repulsive. So are selfishness and unkindne . "Be not overcome of evil, but overcome evil with good." A good attitude, good meals, and a well kept house are on the subject. Neatness and cleanliness are in order. These are in harmony with Peter's comments. Extravagance and gaudy display are not.

The evil for evil approach is never right. The goodfor evil approach is always proper. The wife whodiligently tries to improve her husband by being themodel wife may not win him. (If he cannot be won bythis behavior, he is far gone.) If she consistentlykeeps a good house and prepares good meals, alongwith purity, kindne , and neatness of person she can win much even if she does not win her husband. She can keep her own self respect, and have a clear conscience in the knowledge that she is doing her part. This is a precious contribution to peace of mind.Her children may rise up and call her blessed. Neighbors and others who know her can approve. The Lord will be pleased, and this is the most important goal of all. She, then, accomplishes ver y much bher good life, her good attitude, and by her workwell done, even if she does not improve her husband. And, thanks to the power of a good life, she is likelyto convert and save her husband.

If he is not behaving properly, she can see that he is not, but can she see if she is not? He has less attraction for the home, but is the home attractive? He was once attracted to her. Let her look in the mirror and at the house and see if she should say,"No wonder that he has lost interest."

"Therefore all things whatsoever ye would thamen should do to you, do ye even so to them: for this is the law and the prophets" (Matt. 7:12). This is another way to state the rule about overcoming evilwith good. We should practice what we preach. We should do good to others whether they are good to us or not. We may heap coals of fire on their heads by the kindne , purity, and exemplified conviction.

The rule of good for evil, or succe fully overcoming evil, may be found in the good measure rule ofLuke 6:38: "Give, and it shall be given unto yougood measure, pressed down, and shaken together,and running over, shall men give into your bosom. For with the same measure that ye mete withal ishall be measured to you again." Would you bpleased if people returned to you the measure yogive? If you give good measure keep it up for onlygood can come of this. This same measure shall bemeasured to you again. If all the world would learn this and practice it, this world would become muchmore like heaven. If we could replace the bitter hate,selfishne , and greed with the golden rule, the good measure rule, and the rule for overcoming evil wwould have a garden of Eden on earth.

Compromise with sin, or shar ing the bad habits of others will not help others improve. The power of a good life adorns the doctrine of God and helps improve many lives. These rules applied would leadto fewer divorces. These rules apply in other relationships beyond the home, also.

"THE WOMAN'S COVERING" of 1 Corinthians 11:1-16

"special issue"

SEARCHING THE SCRIPTURES October, 1968

Hiram O. Hutto and James P. Needham

50c per copy

(Brother William P. McElwain has prepared someexcellent material for Searching The Scriptures.Part 1 of his article on "The Bible And Sex Behaviour " appear ed in the June issue. T he secondpart appears in this issue. As a preacher of truth and a medical doctor, brother McElwain is prepared to provide helpful material in fields of moral andphysical problems that threaten our spiritual health.If you have some subject you would like for him todiscuss, wr ite to him. — E ditor.)

NOTE: I would appreciate any comment or questions regarding the material on sexual matters. It is difficult to know what would be most helpful to thereaders, so your help would be of assistance in keeping our efforts practical and pertinent. — Wm. P. McElwain.

THE BIBLE AND SEX BEHAVIOUR No. 2

Chastity is good because it is commanded by God.Chastity in the past has been accepted as the normal behaviour of our culture. However, lately, chastity and its desirability has been challenged. At the same time many of its advocates have been movingfarther from their belief in the Holy Scriptures. They do not defend chastity on the basis of a "thus saith the Lord" but attempt to find something inherently good in it. Recently in a medical journal there was an article entitled The Case For Chastity.* The author regards chastity as a tradition tobe questioned and a decision made r egar ding one'sindulgence as a result of the consideration of thepro's and con's. He concluded that there are still social, moral, sexual, legal, and public health reasons for respecting chastity. He was honest enough toadmit and list many ar guments against chastity buthe doesn't accept them.

T he truth of the matter is that the advantagechastity has is the r esult of its being God's will. Remove that and ther e is nothing to be gained by chastity that cannot be gained without chastity. T he avoidance of pregnancy is often cited as an advantage of chastity. This says nothing to the male except as he is involved in causing hardship to another. However, contraceptive methods are reliable enoughtoday that one can be ver y pr omiscuous with har dly any danger of pregnancy. The avoidance of venereal disease is also cited as an advantage. Here again the treatment of these diseases is very effective and transmission can be stopped without chastity. Unfortunate sexual experiences sometime accompanyillicit affairs but these are also known to occur in marriage.

One can def end chastity as being the acceptedthing in our culture but if he does consistency willdemand that he relinquish his defense when our culture no longer accepts it.

In the final analysis chastity is right and good because it is the will of our God. I T imothy 5:22 . . . "Keep thyself pure." Our obedience to Him for the joy of His appr oval will demand that we be chaste.

T he subject of the pill comes up fr equently in our age in regard to the subject of premarital sexual activity. The morality of the pill and such topics are increasingly seen in the popular press. This illustrates the erroneous approach to the condemnation of premarital sexual activity common in the past.

Gir ls wer e war ned against giving in to temptationand engaging in sexual intercourse because of thedanger of becoming pregnant. The stigma of illegitamacy was str essed with attention to the shame that would be borne for life by the child and the mother not to mention the girl's family. These dire consequences so amply str essed undoubtedly had a deterring effect.

The problem increases though when the pill comes on the scene with the ability to prevent the overt consequences of this act. The pill is very effective at preventing pregnancy. If the girl is taking thepill she may indulge in pr emar ital sexual activitywith hardly any chance of bearing an illegitimatechild.

If one has the concept that the severe consequences of illegitimacy are the reasons for abstaining from premarital sexual activity then if you remove the consequences you remove the reason for abstaining.

But this is not the case. We noted above that for nication is sin. Fornication is sin because God's law forbids it. It is sin regardless of whether other men know of one's indulgence, regardless of whether one suffers any immediate consequences of the act. The pill has changed nothing regarding premarital sexual activity. For nication will be sin as long as God's law stands. E ven though one may be able to avoidsuffering any immediate consequences of her act she will some day answer before the judgment bar and this is the reason for abstaining.

* Mead, B. The Case for Chastity, Med. Aspects of Human Sexuality, 3: 8. 1970.

THE JORDAN VALLEY

The Jordan Valley is one of the most interestinggeological regions in the world. It is part of "The Great Rift" that extends all the way down to Lake Tanganyika in Africa. In Palestine this rift is divided into two parts: above the Dead Sea it is named the Ghor; but south of the Dead Sea, the Arabah.

THE RIVER JORDAN

The river that flows through this valley is properly called the Jordan, meaning "the descender." Its remotest and highest source is 1,700 feet abovesea level. Forty miles down stream it enters the Huleh basin that is 230 feet above sea level. Just fifteen miles to the south the Sea of Galilee lies 682 feet below sea level. Finally, sixty-five miles from Galilee, where the Jordan enters the Dead Sea, its surface has dropped to 1,292 feet below sea level. The depth of the Sea itself plunges another 1300feet lower. The Jordan River is from five to twelve feet deep and var ies in width from 80 to 180 feet. It is a small river by our standards.

LAKE HULEH

Lake Huleh is a marshy area three miles long andtwo miles wide that recently has been drained andconverted into farmland by the government ofIsrael. It used to be a ociated with the waters of Merom (Joshua 11:5), but this identification is rejected by modern geographers. It is interestingthat all three settlements around the Huleh basin were pagan cultic centers: Abel (II Samuel 20:18),Dan (Judges 18:31; I Kings 12:30), and Paneas (sacred to the Hellinistic world).

THE SEA OF GALILEE

This part of the geography of Palestine helps one understand the words of a beautiful song.

There is a sea which day by day

Receives the rippling rills

And streams that spring from wells of God

Or fall from cedared hills

But what it thus receives it gives

With glad unsparing hand

A stream more wide, with deeper tide

Flows on to lower land.

The Sea of Galilee is fourteen miles long and ninemiles wide. It is called Chinnereth in the Old Testament and the lake of Gennesaret or the Sea of Tiber ius in the time of Chr ist. T he lake is clear and sweet and fish abound in its waters. Only when thJordan River is joined by the Yarmuk south of Galilee does it become dark and muddy. On the western shore of the lake is the fertile and productive plainof Gennesaret that is about one mile wide and four miles long. Its produce is sometimes harvested for ten months out of the year.

THE SERPENT'S PATH

Actually the Jordan Valley between Galilee anthe Dead Sea has two levels: the upper level is the Ghor ("depression"), and the lower level is the Zor ("thicket"). At places there is some 150 feet difference in height between them. T he Zor was called "the pr ide of the Jordan" in the Old T estament (Z ech. 11:3) and was a haunt for wild animals (Jer. 49:19). T he River Jordan winds back and forth like a huge snake for 200 miles through theZor (remember it is only 65 miles from Galilee to the Dead Sea). This deep valley that widens out to at least 14 miles at the Plain of Jericho is a veritable hotbed and its eastern side is very fertile, especially where the Yarmuk and Jabbok rivers break through.

THE DEAD SEA

The second verse of the song mentioned abovegoes:

There is a sea which day by day

Receives a fuller tide

But all its store it keeps, nor gives

To shore nor sea beside

It's Jordan stream, now turned to brine

Lies heavy as molten lead

Its dreadful name Joth e'er proclaim

That sea is waste and dead.

The Dead Sea is 48 miles long and 10 miles wide. Some scholars estimate that six and a half million tons of water enter it daily from the Jordan andArnon rivers and evaporate at a comparable rate. The Dead Sea contains 25% mineral salts that are worth fabulous sums to those who mine them. Below the "tongue" of the sea is the probable location ofthe Vale of Siddim (Gen. 14:3) where the cities of Sodom and Gomorrah were destroyed by Jehovah.

THE ARABAH

The Arabah south of the Dead Sea reaches down to the Gulf of Aqabah (spelled in various ways) and is mostly uninhabited. It is, as the name implies, "adesert plain." Its sandstone hills, however, were occupied by the Edomites in the Old Testament times.

AN ABIDING LESSON

A fitting conclusion to this study is provided bthe third verse of the song that contrasts the Sea of Galilee and the Dead Sea. Ponder it carefully.

Which shall it be for you and me

Who God's good gifts obtain ?

Shall we accept for self alone

Or take to give again ?

For He who once was rich indeed

Laid all His glor y down

That by His grace, our ransomed race

Should share His wealth and crown.

THE "UNITED FUND" CAMPAIGN

It is about time for the United Fund to make its annual appeal for millions of dollars. It is also time that someone came to the defense of those who cannot conscientiously support that work, and show why many Christians feel as they do about it.

First, the position and attitude of Christians — members of the church of Christ — should be clearly understood. We do not believe that "one church is as good as another" nor do we believe that we can scripturally support any false doctrine or religion. In this we differ from all denominations. We believe that the Lord built his church (Matt. 16:18) andthat all works which a Christian may do must bedone either as an individual Christian (Matt. 10:42; I Tim. 5:8, 16) or in and through the church (I Tim. 5:16; Eph. 3:21). When we speak of works which aChristian may do, of course we have in mind theworks of a spiritual nature where the support and practice of truth and error are involved. Certainlythere are social and civic organizations which do not support religious error and in which a Christian may consistently work as a citizen. But we cannot have fellowship with false doctrines or religions (II John 9-11).

In view of the above observation, let me say this: If you are one of those who believe that all religious doctrines and institutions ar e r ight and that ther e is no such thing as religious error, then of course you can consistently support any organization and this message would not be applicable to you.

Not too long ago, I received a letter from a gentleman who was connected with the United Fund. I quote from his letter:

"It has been brought to my attention that theChurch of Christ ministers of Pulaski County havenot been participating in the United Fund Campaigns. At the request of one of the ministers, they have not been solicited for this important community appeal. As one who strongly endorses the United Fund program, and who has participated actively in it for years, I feel free to urge that you reconsider participation in this community effort. . .

"May I appeal to you as a man of tolerance andunderstanding and to your sense of civic pride toparticipate in this worthwhile effort by making acontribution to the United Fund? I am enclosing apledge card for you to use and I hope that you willprayerfully consider this request."

I appreciate the gentleman's attitude and interest. If he can support and work for the United Fund, all right. I cannot support it. I am tolerant of truth and right, but I am intolerant when it comes to error. It is because of my "understanding" of the arrangement that I cannot support it! I believe in prayer, but there is no need for me to pray about something which the Lord has already revealed to me through His word.

There are many religions and religious works supported by the United Fund which I cannot support. I shall name three — the Catholic Church, the Salvation Army, and the Jewish works involved. I believe that the Catholic Church is a false religion, and the same is true of the Salvation Army. I cannot support those who do not believe in Jesus Christ, therefore I cannot support the Jewish works.

One cannot contribute to the United Fund without contributing to the organizations which benefit from the Fund. Why should people be asked to give to a fund which will be used to promote the interest and work of religious institutions which they believe to be wrong? The majority of those who support the United Fund are inconsistent! How can a Jew give to an organization which opposes Judaism ? How can a Protestant finance a Catholic organization whenthe word "protestant" means "in protest of Catholicism"? How can a Catholic give to organizations which oppose Catholicism? The United Fund blatantly asks Jews to help the Chr ist whom theydeny; the Protestants to help those whom they protest against, and the Catholics to protest against themselves! The three religions stand diametrically opposed to each other, yet they all try to melt in the United Fund pot. Let the United Fund purge these religious parasites from its roll of beneficiaries and let them do their own work as many other religions do. All people could then support the Fund more consistently.

I do not appreciate nor endorse the tactics employed by those who promote the United Funddrives. One method is to develop a guilt complex. One must give to the Fund or stand convicted as some sort of scoundrel for not doing so. If he does not give, he does not "care enough to share enough" with the unfortunate. The Fund promoters set before you two alternatives — either give the "United Way" or stand condemned as a selfish, hard-hearted individual who is unconcerned about the welfare of others. Do not be pressured by such methods of propaganda! One is not limited to these alternatives. I can be concerned with and do something about the needs of the unfortunate without contributing tothe United Fund.

Another method is the plea for conformity. Everybody is giving the United Way! If one does not give this way, he is considered some kind ofstrange character who is a reactionary to everything good. Such a person is uncooperative, narrow-minded, and unworthy of respect. This kind of propaganda tends to pressure one into contributing rather than run the risk of being stigmatized bysuch implications.

Through the employment of various propaganda methods, the community is pressured into organizing for the drive. Businesses, clubs, churches, and all strata of society are asked to throw their influence into the campaign. Factory workers, office personnel, city employees and church members are all instructed to back the effort wholeheartedly. They are told: "We want 100% cooperation." Key me

from every walk of life are selected to serve in the

organization, and are supposed to whip their asso

ciates into line. I know of a case where an office

manager approached a Christian the third time, and

then finally asked for permi ion to give a dollar in

her name in order to have one hundred per cent co

operation ! Did he not know that it was not the

AMOUNT of money that was involved ? I also know

of people who have been threatened with the loss of their job if they didn't give to the Fund.

Not only do I oppose the tactics which I have mentioned, but I oppose the practice of many factories, stores, and other places in their efforts to tell eachemployee how much he or she should give. Even the Lord did not do that! (II Cor. 9:7.) Many times,without knowing the financial needs or circumstances of a person, some store or factory wildecide that he should give a day's salar y. Whatright do they have to do that? On the pledge card which I received with the letter they have it all fig

ured out as to what each person's "fair share" is.

For example, if you earn $300.00 per month you

share is $18.00. Who said so? Are the people not in

telligent enough to decide how much they should give?

Some argue that they can avoid supporting thobjectionable organizations by earmarking their

contribution. This is merely a bookkeeping camou

flage, for 'such earmarking simply leaves more

money in the general fund for all agencies, and they

all receive the percentage previously agreed upon by

the officials. If I desire to give to a particular or

ganization, why can't I send the contribution di

rectly to it and then be sure where it goes? Wh

does one have to give through the United Fund? Is

that in some way better than direct support? How

on earth could it be ?

The trend in America and religion today is toward group action and centralization, and against individual initiative, action, and responsibility. The United Fund is another indication of that.

Regardless of the busine , professional, andsocial pressure, we must have the conviction tostand for what we believe to be r ight. Acts 5:29 says that we must obey God rather than man; Matthew 7:13,14 teaches that Chr istians must stand inthe "narrow" way rather than the way of worldly"broad-mindedness" and Romans 3:8 and II Timothy

2:5 condemn the principle of "doing evil that goodmay come."

THE DENOMINATIONAL MIND —THE DRINKING CONCEPT

Many, but not all of the people in the denominational world see no harm in social drinking. We have the same problem within the confines of the church. A man once told me that a bottle of beer wouldn't hurt a man any more than a coke. I didn't argue with him about it hurting a person because that was not the question. I don't suppose a little adulterywould hurt a man physically but that is not thequestion. It is a matter of right or wrong

Permit me to set the record straight about alcoholic beverages — I do not feel it is unscripturalunder all circumstances to drink a beverage with alcohol content. When Paul told Timothy to drink alittle wine for his stomach sake (I Tim. 5:23) he putdivine approbation on drinking wine for medicinal purposes. I realize the word "wine" is used in different senses in the Bible. However, I feel that the word many times did include some alcoholic content. I doubt that many people would object to using alcoholic beverages as a medicine. Back in the old wildwest about the only medicine they had was whiskey.When a man suffered snake bite and they needed tmake an incision they would usually pour whiskeydown the victim to kill pain. I doubt that we could class this poor victim with the cowboy who grabs his bottle, and through the lust of the flesh gets so drunk he can't find his way home

One of the finest men I have ever known was an elder and also a medical doctor. In his older days he developed a coronary condition. As a stimulant to his heart he used a little whiskey every day. Veryfew people knew this because he felt it would offend some weak brother. However, when he told me inconfidence that he used a little whiskey every day,it did not lower him any in my eyes because I knew WHY he used it! So the question of drinking is not so much the DRINKING but WHY one drinks.

The Bible makes it clear that no drunkard can inherit the kingdom of God (Gal. 5:21). The wiseman said, "Wine is a mocker, strong drink brawler; and whosoever erreth thereby is not wise"(Prov. 20:1). It is made clear that a person whodrinks for the lust of the flesh, which includes what is commonly called social drinking, is condemned bythe scriptures. I believe it is foolish for one to tryto justify social, lustful drinking by calling attention to wine at the feast of Cana in Galilee or Timothy's wine for his stomach. Albert Barnes says in his commentary on the turning of water to wine in John 2, "Nor can an argument be drawn from this case in favor of drinking wine such as we have. The common wine of Judea was the pure juice of thegrape, without any mixtures of alcohol, and was harmless. It was the common drink of the people,and did not tend to produce intoxication. Our wines are the mixture of the juice of the grape and of brandy, and often of infusions of various substances to give it color and taste, and the appearance of wine. These wines are little less injurious than brandy, and the habit of drinking them should beclassed with the drinking of all other liquid fires."

I shall not at this time go into a study of words "gleukos" and "oinos" from which we get our wortranslated wine. I have always felt that the context helps us understand what the word means. For example, when Jesus turned the water to wine he put no restriction on the amount of this wine the guests drank. Since he made several gallons, it isn't likelyit had any alcoholic content. I can't feature the Lord in one breath condemning drunkedness and in thenext making 55 gallons or more of potent drink andturning everyone at the party loose to drink all theywant!

One man argued that being drunk is a relative term and that the Bible condemned only getting"dog" drunk. I doubt that he could sustain such aposition from the Bible. I have never felt that a man could get a little drunk any more than he could commit a little adultery. I feel the Bible condemns both.

THE ACTION OF BAPTISM

Mr. Webster defines baptism as "the application of water to a person . . . This is usually performed by sprinkling, pouring or immersion." However, wneed to understand that Mr. Webster's definition of this word is according to the present day usage, as it is commonly used by the world, and does not even pretend to be a Bible definition of what baptism really is.

WORD AND DEFINITION

The word that is translated "baptism" in the NewTestament comes from the Greek word baptisma (noun form), "consisting of the processes of immersion, submersion and emergence (from bapto,to dip)" (W. E. Vine's Expository Dictionary oNew Testament Words, Vol. 1, Page 96). The verb form comes from the Greek baptizo, "to baptize, primarily a frequentative form of bapto, to dip" (ibid,p.97). These words, or a form of the word, are found109 times in the King James Version of the NewTestament, and are translated by the English words,baptize (76), wash (2), baptized (1), washing (3),baptism (23), baptist (1), dip (3).

MEANING CLEAR IN THE NEW TESTAMENT

The New Testament clearly shows what is meant by the word baptism. Paul describes it as a "burial and a resurrection." "Therefore we are buried with him by baptism into his death: that like as Chr ist was raised up from the dead by the glory of thfather, even so we also should walk in newness of life" (Rom. 6:4). Again, "Buried with him in baptism, wherein also ye are risen with him . . ." (Col. 2:12). Also, in Acts 8:38-39, we have a vivid description of what takes place at baptism. ". . . andthey went down into the water, both Phillip and theeunuch; and he baptized him. And when they were come up out of the water . . ." So we learn from this that the element to be used in baptism is water. Also, that baptism involved the one a isting in thebaptizing and the candidate being baptized, bothgoing down into the water. The act of baptizing is then performed (according to the definition of theword and the New Testament explanation of theword, a dipping, a burial, a submerging) and theboth come up out of the water.

CONCLUSION

I believe you can see that the definition given by Mr. Webster and used by the religious world in general is not a scriptural definition. Nothing in thmeaning of the Greek word that is translated baptize nor the Bible explanation of what takes placewould indicate that sprinkling or pouring will suffice. Next month, the purpose of baptism.

Introductory Note: In the following I have simplycopied without any changes some mimeographednotes prepared for a Bible cla . Let that be my pleafor generosity from the reader in judging such lapses of grammar as incomplete sentences. 6:12 "AH things are lawful for me."

Understand this statement in the light of its context. Obviously it is not to be understood in the absolute sense. Paul, in vv. 9, 10, has just given a list of sins condemned by God (cf. 5:11). He has dealt with two special sins in detail — fornication (5:1-13) and litigation between brethren (6:1-8). Immediately after these passages he says, "All things are lawful for me." Obviously "all things" must be understood in a restricted sense.

The context following gives the limitation. Paulimmediately discusses "meat." Some things are wrong and can never be lawful. Some things are right and are bound upon us as Christians. But there is a third category consisting of matters of indfference such as eating meats. In this area we have liberty. We can act or not act, as we please. In this area we may say, "All things are lawful."

It seems most likely to me that this principle oChristian liberty was used by the Corinthians to justify immoral acts. Here is a principle that is goodin its field. But it cannot be applied outside this area.

Paul deals with two matters in this section: meats and fornication. One could eat meat or refuse, as he pleased, for "All things are lawful for me." But evidently the Corinthians were committing fornication and justifying their actions on the ground of this principle. Paul teaches them that this is a perversion of the principle — an application of it to something to which it was never intended to apply

But before he discusses fornication he first deals

with the proper way of understanding the principle

of Christian liberty (v. 12). 6:12 "but not all

things are expedient."

The word sumphero (are expedient) means to

help, to benefit, to be profitable, to be an advantage.

Here is a limitation on the principle of liberty. An

activity may be lawful, but are we to do everything

which we are allowed to do ? It may be lawful to eat

a certain food, but if that food makes us sick we

would be foolish to eat it just because we have the

right.

After we find that an activity is lawful then we

must ask, What good will it do ? What benefit will it be — either to me or others ? Will it help me live aChristian life and go to heaven ? Or will it be harmful? How will it influence my neighbor? 6:12 "but I will not be brought under the power of

any."

T hat is, "I will not allow any of these things to rule or dominate me." Here is another limitation on liberty. A thing must not be allowed to rule the Christian. Otherwise it is wrong. If a Christian allows such a thing to become his master, then in the very exercise of his liberty he loses it, for he letssomething get such a hold on him that he no longer has the power to either do it or leave it undone.6:13f. Introduction to the thought:The Corinthians were evidently putting meats and fornication on the same plane. They would justify both on the ground that "All things are lawful for me." Paul shows that the two are fundamentallydifferent in character and nature. 6:13 "Meats for the belly, and the belly for meats:" That is, this is what these are designed for. Meats are intended for the stomach; the stomach is de-signed to receivand digest food. So, when we eat meat we are using meats and our stomachs accord-ing to their purpose and God's intention. We must use care, however,that (1) the food is such in quality and quantity, as will be profitable (expedient) to us, and (2) we do not become slaves of our appetites like a drunkard or a glutton, thus falling under the power of something.This is the way Christian liberty works. 6:13 "but God shall bring to nought both it and

them."

That is, the time will come when we will have no

need for either food or a stomach to digest food. This

relation between food and the stomach is one that

obtains only during this life. Hence, eating is a mat

ter of indifference so far as a person's spiritual

standing is concerned.

As we shall see, it is far otherwise with the body

and its relation to Christ. 6:13 "But the body is

not for fornication, but for

the Lord; and the Lord for the body:" T hat is,

the body is not designed for fornication — that is

not its purpose. The belly is designed to receive and

digest meats; when a person eats meat he is using

his belly according to its purpose. But the fornicator

"uses his body in a way for which it was never

designed" (Stanley). He is thus guilty of a perversion

of his body

The body is for the Lord; it is designed to honor

and obey him. The Lord is for the body; his function

is "to rule and use the body as His member" (Meyer).

6:14 "and God both raised the Lord, and will raiseup us through his power."

So this relation between the Lord and the body is

far different from the relation between meats and

the belly. T he latter will be brought to nought — it

is a temporal relation. The former is eternal. 6:15

17 Introduction to the thought:

Paul, in vv. 13, 14, has shown the sinfulness of fornication as a misuse of the body. Now he shows the abominableness of fornication — how much it deserves to be abhorred by Christians (Meyer; followed by Lenski).

6:15 "Know ye not that your bodies are membersof Christ?"

Paul returns to the thought of v. 13, "the body isfor the Lord, and the Lord for the body," and elaborates it, showing more fully what is involved.

Lenski: "Just as we ourselves possess our ownmembers and use them as our own for our own purpose, so my entire body and your entire body are members of Christ to be used by him alone for his own purposes."

6:15 "shall I then take away the members of Christ, and make them members of a harlot?"

This shows what fornication does. It is a "daringmisappropriation" of the Christian's body. "Since the Christian's body is among the members of Christ,(fornication) is a deed whereby a man takes awaythe members of Christ from Him whose propertythey are, and makes them a harlot's members" (Meyer)

Paul intends to make the Corinthians recoil with horror from the thought, even as he does: "God forbid."

6:16 "Or know ye not that he that is joined to aharlot is one body?"

The thought is: If the abominableness of fornication does not appear to you, is it because you do not realize what it really is — i.e., that it in fact does take away the members of Christ and make themmembers of a harlot? The proof that it does this is given in the quotation from Gen. 2:24.

Before the act of fornication two separate anddistinct bodies exist; but in the act the two ar e joined and become one body.

6:17 "But he that is joined unto the Lord is one

spirit."A spiritual union, unlike the purely fleshly union with the harlot (v. 16). No longer is there a diversityof thought, desire, and will between the spirit of the man and the spirit of Christ. Rather is there a unitybetween the two. As no one can serve two masters (Matt. 6:24; Rom. 6:16), so no one can be joinedto a harlot and at the same time maintain this union with Christ. He who is joined to a harlot must have first been taken away from Christ (v. 15). 6:18 "Every sin that a man doeth is without the body;but he that committeth fornication sin-neth against his own body."I believe Meyer is right: Other sins (suicide, gluttony, drug addiction, drunkenne ) may affect thbody, but the sinner in each case uses an instrument (food, drugs, drink) outside the body to commit the sin, and in fact the sin actually takes place outsidethe body. But in the case of fornication the body is itself the instrument of the sin. T he fornicator turns his body away from its holy purpose and perverts it unto a base use for which it was never intended. 6:19 "Or know ye not that your body is a temple of the Holy Spirit which is in you?"

"Paul states why the statement just made by himis true" (Lenski). If anyone doubts what Paul hasjust said, it must be because he does not know that the body is a temple of the Holy Spirit. If he realized that, he would know that to use the body for fornication is a sin against his body. It is a perversion of the body; it is a desecration of what is holy.

6:20 "glorify God therefore in your body."

Since your body belongs to the Lord, not to you, you are not free to use it as you please, but must use it as a member of Christ to do his will.

Gale Cummings, P. O. Box 955, Altus, Okla. 73521

— The Southeast church in Altus, Okla., is interested in locating a man to labor full time in preaching the gospel beginning Sept. 1, 1970. Write to the church of Christ at the above address. I am moving to Phoenix, Ariz., in about a month to preach in that area. R. A. Sturdy, Denver, Colo. — Recently Bro. Richard Holloway of McAlister, Okla., conducted a series of meetings for the University Hills congregation. Although there were no visible results of his efforts,the truth was presented forcefully; and, we feel thatthe members were strengthened. We did have several visitors during this series, and we hope and trust they received as much benefit as we did. Bro. HenrySmith of Spencer, Ind., will be with us Sept. 13-20 for a series of meetings, and we are looking forward to that joint effort

Bro. Raford Petty is working with us and doing a creditable job. We are currently attempting to reach those outside the body of Christ, as well as members who have not remained faithful, through a mailinlist to those who live near our location. We have highhopes for this effort, and any other opportunity thatmay be presented to us. If you know of someone who should be receiving these monthly bulletins, please let us know of them.

The University Hills congregation is less than two years old and is still fairly small in number — nine families in all. We appreciate visits from travelers and/or anyone moving into this area. The next time you are in Denver, please call on us. Our services are at 11:00 a.m. and 5:30 p.m. on the Lord's Day, with classes at 10:00 a.m. We meet on Thursday evening at 7:00 p.m. for more study of the scr iptures. Toreach our meeting place, turn off 1-25 (Valley Highway in Denver) at exit 92. Turn west on Yale oneblock to Glencoe; then south on Glencoe to 3098South Glencoe. To contact us by phone, call 798-0580or 343-2102.

Larry R. DeVore, 1802 Caroline St., South Bend,

I nd. 46613 — June 28-30, we had Leo Rogol of Greensburg, Ky., with us for a short meeting. Caroline St. has been partially supporting brother Rogolfor the past year. June 29-30 brother Rogol preachedon Seventh Day Adventist doctrine, and we invitethe Adventist preacher to attend, but he decided t"observe the pa over" and not show up. On June 24

I began my second year here at Caroline St.

Roy L. Foutz, 2301 Franklin Drive, Texarkana,Arkansas — Our work here continues to be pleasant and encouraging. W. L. Wharton preached for us in a good meeting in early May. I have preached inmeetings in Cleveland, Texas and Spicewood, Texas recently; and my next meeting will be August 17-26 with the Blue Ash church in Cincinnati, Ohio. Worship with us at Franklin Drive when you can.

Robert E. Herndon, Lumberton, N. C. — My family and I have recently moved here, in the southeastern part of North Carolina, where the "progressives" have a congregation. The nearest faithful group is in Bolivia, some 80 miles distant. Please let me know of individuals who reside in this area or who are familiar with the local situation. Bob Herndon, P. O. Box 1044, Lumberton, N. C. 28358.

Vestal Chaffin, 200 Carrington Way, Marietta,Georgia 30060 — On June 28, I completed four verypleasant and profitable years of work with theShively church in Louisville, Ky. On July 1, wmoved to the above address, to work with the Powers Ferry Road church, here in Marietta. The church here is less than four years old. They have a verybeautiful new meeting house, and the work is self-supporting. We are looking forward to a good worwith the church here. I still have time to hold another meeting this fall. If you are passing throughthis section, stop and worship with us.

James L. Denison, 3402 Henderson Blvd., Tampa,Fla. — On May 6, H. E. Phillips of Tampa closed a four day meeting with us. The theme of the meeting was "Duties and Responsibilities of Membership." During the meeting there was one confe ion of sin. In the 12 weeks since the meeting we have had total of 10 additional responses — three baptisms,four restorations, and three to place membership. OnApril 26, I closed a meeting with the Marietta Congregation of Jacksonville, Fla. During the meetinthere were three confessions of sin. On Wednesdanight after the meeting closed a man and his wifewere baptized as a result of the meeting. On July 11,I closed a meeting with the Greenhaw congregation of Newport, Ark., with two baptisms.

Larry A. Bunch — After 2 1/2 years at Lawton,Oklahoma, I have moved to Houston, Texas to work with the church in Northshore, meeting at 1351Rochester. My address is 509 Evanston, 77015.

Church of Christ, Glendale, Ariz. — We here at

7161 North 55th Drive have just completed a good

meeting with brother Garreth L. Clair from Braw

ley, Ca.

Brother Clair has done an excellent job of pro

claiming the truth. There were three souls added to

the body of Christ through immersion.

The work here is progressing very well. We have

recently improved our building facilities and re

painted the outside of our structure.

Brother Clair has worked with us two years regu

larly before he returned to help us in the meeting

We heartily recommend Garreth as an able, as well

as tireless proclaimer of the pure gospel

When in the Phoenix area feel free to come and

worship with us. We are always happy to have visit

ing saints stop for a while.

H. L. Bruce, P. O. Box 9071, Colorado Springs,Colorado 80909.1 have recently moved here from Mt. Pleasant, Texas and have purchased a house at 1099 Wakita Drive. The local congregation is small, zealous, and at peace. We are now in a new location, having moved from the Holiday Inn to an office building at 6323 East Platte, in the Eastgate Shopping Center. Brethren are constantly being attracted to this resort area. Some are tourists, some are military men or college students. Yet others are interested in the employment advantages here. (Colorado Springs hasover 400 industries in the area.) If you know of brethren who are coming our way, be sure to put us in touch. We want them to know about us, and us them. Also, Pueblo, Colorado, a city with an estimated 95,000 population is just 45 miles from here. Pueblo, Colo, should have some conservative brethren there. However, if any are meeting there, haven't talked with anyone who knows about it. If any of you know of loyal brethren in the PuebloColorado area, would you please put me in touch with them? This seems to me to be a very good field andI am definitely interested in seeing the gospel preached there after the New Testament order.

I am to begin a gospel meeting August 2 with the Woodlawn congregation, near Steens, Miss. Brother Hoyt Houchen is to be with us in a meeting here in late August. Things really look good in this area. Opportunities are unlimited; there are so few loyaChristians. When visiting, vacationing or moving to our area be sure to worship with us. Pray for ourefforts in the Lord's work here. I really enjo"Searching The Scriptures."

HAVE YOU RENEWED YOUR SUBSCRIPTION? DO IT TODAY!

The problem of which Christians are probably more conscious now than any other is that of dress. Most recognize it to be an i ue, but few are really aware of the principles involved. Many who oncdecried such wanton disregard for the will of theLord and the consciences of others apparently nohave little concern. The violations sometimes result from a lack of teaching, but more often they are the fruit of an unwillingness to accept what the Book teaches. Many who claim to be the Lord's peoplehearken more willingly to the call of style than tothe voice of the Good Shepherd. Instead of settingexamples to enlighten a sin-darkened world, most follow the trends that lead into darkness. Surely theLord has spoken on this subject that attracts us: will we not listen ?

This writer recognizes his is a delicate and an unpopular subject, but he at the same time seeks to please God — not men. In efforts to please God, infact, we should be willing to displease men. T he writer also recognizes that styles vary and alter modes of dress; but when styles are such that theyinvolve people in violations of Bible teaching, God's will should be supreme.

Let it be understood that God has placed in everyman all desires that are good and proper avenues of fulfillment. For these reasons, adultery and fornication are sin; furthermore, any incitement orinvitation to such is equally sinful. The concerned Christian would do well to consider these thoughts.

When the Bible uses the term modest, the meaning is orderly, well-arranged, decent. When Jesus used the word lust in the passage that we shall consider, he meant a strong desire to do evil. Then when Paul cla ified lasciviousness a work of the flesh, he was describing an absence of restraint, asituation of indecency

The word of God sets forth several principles to guide us in our efforts to please God and to benefit man. A sound understanding of these principles renders the modern mode of dress utterly defenseless

— without justification. God teaches us that we are to be consecrated. Paul points out that consecration or sanctification will help us know how to possess our vessels honorably (I Thes. 4:3-7). Sanctification and devotion, moreover, demand separateness and distinction in our lives. Chr istians will outwardlybear the mark of belonging to the Lord (I Pet. 2:9). If we belong to the Lord, we will therefore disdain 'the world (James 4) and help others know the Lord. For the man or woman who hinders others from doing right by producing lust in their hearts, better were it that he drown in the deep (Matt. 18)

Paul likewise teaches in I Tim. 2:9 that Christian women should possess shamefastness and sobriety.The former, in context, refers to a character that produces shame and blushing when immodest clothing is worn, and the latter depicts the good judg

ment that we should use in dressing. Peter writes in I Peter 3 that a woman concerned about converting her husband must manifest her chastity in her adorning. Although immodest apparel does not always evidence impure thinking on the part of the wearer, let it be remembered that immodest attire never reveals chaste thinking. Finally, the womanconcerned about doing good and not evil will emphasize the inner man, not her outward adorning. Ifneed r equir e, she will change her emphasis and concentrate on that which can be renewed and which in God's sight is gr eatly prized.

Now in view of these Bible principles, how canthe Lord's people seek to justify the rising hemlines, plunging necklines, and the r evealingly tight attir e that is so prevalent? Can we not see that today'sfashion tr end and philosophy violates and opposesevery one of these eternal principles. Let God be true, and let guilty men and women repent!

The remedy to the existing problem first involvesan acceptance of God's way and affections directed toward Christ rather than the passing vogue of fashion. It also demands courage to be different and to stand rather than to be lulled into a drowsy acceptance of worldly standards. The remedy, most of all, however, calls for parents who are willing Lo show their childr en what modest is and to tell them why God desires modesty. Bible teaching and examples that conflict only create disrespect for man andGod. Will parents recognize that their little girls have gr own up and insist that they dr ess accor dingly? Better yet, will they impr ess an attitude of modesty upon their little girls? God forbid that wedo other wise!

Ours are perilous times that seek to steal our souls by making us one with the world. "The masses in the church and out of it are going to hell on thepleasure route ... Neon signs flicker, 'Welcome,' where red lanterns should swing, 'Danger here — keep out.' " Will Chr istians r espond to that call toprepare for that other world wherein dwelleth righteousness — even to the point of dr essing as God bids us?

1506 Somer ville Rd.

Decatur. Ala.

THE FIGHT OF OUR LIVES

Ron Halbr ook, Athens, Ala.

... is not looming upon the horizon, but is upon us! Was there ever a time when Satan relented in the grueling fray for souls?

Abraham Lincoln expressed his earnest hope that"government of the people, by the people, for the people, shall not perish from the earth." He felt such a resolve was justified in the light of the outcome of the fiery trial of carnal combat just concluded in1865. The contest had entailed almost super -human sacrifices and privation on the one side, suffering and agony beyond the scope of tongue or pen onboth sides.

But quickly to our point. Shall the highway of holiness fall into decay, to be tr od no mor e, on this our fair continent? Shall the Lord's army be strangled and squashed and finally obliterated from these United States of America? They shall!... unless God's people be vigilant on every side and sober-minded toward every threat (I Peter 5:8; II Cor. 10:4-5; 11:2-3; 2:11; Eph. 6:13-20).

Urbanization, or the spread of cities and city-life, towers and menaces the existence of Christianity. It is not the buildings, the pavement, the freeways that threaten so much; it is the experiences, theattitudes, the anxieties which occur amongst that maze of concrete and iron.

Daniel P. Moynihan, in an article entitled "The Souless City" (p. 5. ff, American Heritage, February, 1969) identifies "a half dozen persistent themes in the American urban experience which seem toevolve ... in a process that some would call growth, and others decay . . ." He discusses 1. Violence, or group conflicts of all sorts and intensities. Here he notices that violence is more and more considered "legitimate" for all levels of society, including thosewho have traditionally been orderly and stable. 2.The great Migration of many peoples to city-life has always included a host of "dispossessed peasantry moving .. . from other people's land in the country to other people's tenements in the city." Many of their children grow up "ignorant of moral principle" and "embittered at the wealth, and the luxuries, they never share." This boiler of envy and lack of principle spasmodically blows its top. 3. T he wealth of cities draws many people. The resulting density results in broad government regulation and individual reserve..4. Mobility, or change of social position and financial condition, frequently upward, isanother experience of city life. Advertising and television contribute to "a near frenzy of consumer emotion." "E ven those who seem to be succeeding ...feel they are not succeeding enough . . ." Mr. Moynihan adds that 5. Many educated Americans disdain city-life and that cities are generally 6. Ugly due tolack of active concern. His conclusion is surprisingly refreshing (we usually get the more money-more money-more money solution). The problems science and technology have created, they cannot solve:

problems of human behavior. Thus, our author suggests we attend to these quoted lines,

Sacred Heart o' Jesus, take away our hearts o'

stone, and give us heartso' flesh!

Take away this murdherin' hate, an' give us

Thine own eternal love!

In short, the city has been a symbol of securityand plenty (in spite of the pre ures of density, friction, and failure frequently suffered by city folk). Suburbs make up for the some-time lack of securityof the city proper, and sprawling malls offer these suburbs the same plenty traditionally associated with large cities. Science and technology have graciously blessed mankind in countless ways. T heyhave also enhanced man's opportunities and pandered to man's inclinations toward: immorality, impurity, enmity, strife, jealousy, anger, selfishness,envy, drunkenne , carousing, and the like (Gal.5:17-21, Amplified Bible). Science and technology,in the hands of avaricious men, are laboring to suit the fleshly desires of those who live outside theurban areas; those in the rural areas continue tomove to urban areas where acquisition and consumption are more easily facilitated

Urban and suburban areas are spreading, not just as a passing trend, but in an aggressive pattern. The adult generation knows the process by observation and largely by participation. Thus, the present adult generation is well qualified to understand that our young are by education and aspiration becomingpart of the pattern of urbanization. These younpeople, including Christians, will become slaves of the flesh . . . the church will die a natural death . . . unless greater vigilance is shown to give them deep, solid foundation. The job is not glamorous, butthe tools are at hand. Souls are to be saved! The faith of Christians to be preserved! We need nothope to sidetrack urbanization. We must hope and can strike with success to the saving of precious souls through the mighty weapons provided in thegospel of Jesus Christ (II Cor. 10:3-5)

Will some think to say, "Peace in my day"? In the face of a struggle not nearly so important as ours,Thomas Paine spoke well of such spineless sentiment. A Tory "after speaking his mind as freely ashe thought was prudent, finished with this unfatherly expression, 'Well! give me peace in my day.'A generous parent ought to have said, 'If there must be trouble, let it be in my day, that my childmay have peace.' . . . The heart that feels not now is dead; the blood of his children will curse his cowardice, who shrinks back at a time when a little might have saved the whole . . . Tis the business of little minds to shrink; but he whose heart is firm,and whose conscience approves his conduct, will pursue his principles unto death . . . There are caseswhich cannot be overdone by language, and this isone."

Others will perhaps resolve, "I must begin to fight ere long to save my children from hell." In a cause of lesser importance, Patrick Henry stirred such delaying souls. "But when shall we be stronger? Will it be the next week, or the next year? Will it bewhen we are totally disarmed, and when a British guard shall be stationed in every house? Shall wegather strength by irresolution and inaction? Shallwe acquire the means of effectual resistance by lying supinely on our backs, and hugging the delusive phantom of hope, until our enemies shall have bound us hand and foot? Sir, we are not weak, if we make a proper use of the means which the God of nature hath placed in our power."

Ah, brethren, how truly the tools are in our hands. The enemy of our souls is laboring with obvious success. Just a part of his potential to destroy us and our children is outlined above. He who speaks withauthority uproots our enemy and blasts into nothingSatan's weapons when He speaks. "He that hath ears let him hear." Measure not life by physical wealth(Luke 12:15, Matt. 16:26). Avoid murder; avoid hate (Matt. 5:21-24). Avoid adultery; avoid harboring lust for such (Matt. 5:28). "Love your enemies" (Matt. 5:43-48). Do not worship or do benevolencefor a show to men; prostrate your heart before God(Matt. 6:1-18)

"Seek ye first the kingdom of God" (Matt. 6:2434). "Enter ye in at the strait gate . . . Because strait is the gate and narrow is the way which leadeth untolife" (Matt. 7:13-29). "Blessed are the poor inspirit." "Blessed are they that mourn." "Blessed are the meek." "Blessed are they which do hunger and thirst after righteousness." "Blessed are the merciful." "Blessed are the pure in heart." "Blessed are the peacemakers." "Blessed are they which are persecuted for righteousness' sake" (Matt. 5:1-12)."Except a man be born of water and of the Spirit,he cannot enter into the kingdom of God" (John 3:121). How truly he teaches with authority

The Word of God is equipping us with all the weapons needed to save ourselves and our children if we are using it. Our children ought to curse us if weneglect that Word and those weapons. We deserve nothing less than to be reserved in chains of darkness unto judgment if we cry, "Peace in my day," or delay on any account!

The Holy Spirit of God Almighty is pleading with us, "And the things that thou hast heard of meamong many witnesses, the same commit thou tofaithful men, who shall be able to teach others also." What is the future of the highway of holiness and army of Christ on American soil? Shall Christianity perish from these United States ? How the words fail to express the meaning when we say, "The answer is in our hands — THE TASK IS OURS!" The thought at once weighs upon us and thrills us. Continuing His thoughts, the Holy Spirit tells Timothy,and us, how to pass the faith on to another generation. We must "be strong . . . endure hardness . . .strive . . . labor . . . suffer trouble .. . strive not about words to no profit. . . study to show thyself approved unto God . . . depart from iniquity . . . follow righteousness, faith, charity, peace, with them that callon the Lord out of a pure heart" (II Tim. 2:1-26)

Let us come humbly unto Him "that is able to do

abundantly above all that we ask or think" (Eph.

2:14-21). The battle is on. The fight of our lives. Let

us rally round the blood-stained banner of Christ.

The glory is God's. "Unto him be glory in the church

by Christ Jesus throughout all ages, world without

end. Amen" (Eph. 2:21).