POSITIVE ACTION NECESSARY

The church of the Lord is a special and separatebody of people who are not only "called out" of the darkness of the devil's kingdom, but also called "into the kingdom" of the Son of God (Col. 1:13). It isprobable that many professed Christians today do notplace the emphasis upon the meaning of "into thekingdom of his dear Son" that should be there.

In many places there is too much emphasis placedupon the negative side of the gospel and not enoughemphasis upon the positive obligations of being in thekingdom of Christ. Negative preaching is that whichis against or opposed to some attitude or action,while positive preaching is that which is in favor of orexhorting to some attitude or action. It is right andnecessary to preach against sin in every form. It isessential "to root out, and to pull down, and todestroy, and to throw down" in order to scripturally "build, and to plant" (Jeremiah 1:10). But it is also essential to one's salvation to teach him to do the will of the Father. Jesus said, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom ofheaven; but he that doeth the will of my father whichis in heaven" (Matt. 7:21)."But be ye doers of theword, and not hearers only, deceiving your own selves (James 1:22).

Being called into the kingdom of God involvessome duties that are often minimized. There is justone hope of this calling (Eph. 4:4); it is the prize ofthe high calling of God in Christ Jesus (Phil. 3:14); it is an holy calling (1 Tim. 1:9), and we must bepartakers of this holy calling (Heb. 3:1). We mustgive diligence to make this calling sure (2 Peter 1:10).

Being called into the kingdom of Christ involvesseveral positive and aggressive actions on the part ofevery one called. We are called into the fellowship ofChrist (1 Cor. 1:9). Fellowship means partnership—asharing. It involves working together with Christ; italso means to share the suffering of the cross. We arelaborers together with Christ to attain a positivegoal: the salvation of the lost. To do this we mustwalk in the light (1 John 1:3,7), and this walking requires positive action—something more than not walking in the way of the wicked. We are to walkworthy of the vocation wherewith we are called (Eph.4:1). This calls for meekness, longsuffering,forgiving, loving, keeping the unity of the Spirit inthe bond of peace (1 Peter 3:9; 1 Thess. 2:12).

We are called to liberty, yet this liberty is not tobe used to destroy the work of God. Liberty from sinand its consequences and from the works of the law,which could not save, does not permit us to engage inactions that cause weak brethren to stumble and fall into sin. While enjoying the liberty from sin and theworks of the law of Moses, we are bond servants of Jesus Christ and must do his will in all things.

We are called to let the peace of God rule the heart(Col. 3:15). This is not peace at the expense of truth.It is not peace with the evil forces of Satan becausewe are told to "fight the good fight of faith" (1 Tim.6:12). In fact, this fight is with all forces of evil,including "spiritual wickedness in high places" (Eph.6:12). There is no peace with spiritual error, either inthe church or out of the church. False brethren cannot be tolerated at any time (Gal. 2:5). This fightis not with the carnal sword, but with the sword ofthe Spirit, which is the word of God (Eph. 6:17). Weare to be aggressive with the word of God and fightall battles of the faith once for all delivered to the saints. Keeping the peace of God involves a fightagainst all false teachers and all forms of spiritual error wherever they are found, but the peace ofGod—that peace that comes from God by obeyingHis word—must rule our hearts. This is one of the reasons for being called into the kingdom of the Sonof God.

In 1 Peter 2:9 we are told that we are called to "show forth the praises of him who hath called you out of darkness into his marvelous light". To show

forth the praises of God calls for something morethan just "I do not do . . . " it includes worship aswell as a life of godly living. It is by our "goodworks" that we give praises and glory to God (Matt.5:16). These "good works" must be in the New Testament—authorized by Christ—otherwise they arenot "good works" at all (Eph. 2:10).

2 Peter 1:3,4 teaches that we give glory and virtuein conducting our lives in accord with the living wordof God. 1 Thessalonians 4:7 shows that holiness is the objective of this calling into the kingdom of God.This forbids wickedness that the world practices, butit also demands those actions that are in harmonywith the divine nature of which we are to be partakers.

The calling into the kingdom of God requires us tobe good teachers of the word of God. The lost of thisworld can be saved by no other means than to preach the gospel of Christ to them (1 Cor. 1:21; Rom. 1:16).As a citizen of the kingdom I must do the work forwhich I have been called, and this includes teachingthe word of truth to others.

We cannot be content to say, "We do not lie, steal,commit adultery, get drunk, murder, etc." and think that this is all that is required of us as servants ofChrist and citizens of his kingdom. We must makeour lives a real service in the cause of Christ. When this is done we will be walking worthy of the vocation wherewith we were called. It is important to be foundworking when the Lord comes. Think on these things!

CHOOSING UP SIDES

The people of God have often faced the choice ofeither serving God or the Devil. When Moses came down from the mount to find God's new nation worshipping a golden calf, cavorting indecently andcommitting fornication, he "stood in the gate of thecamp, and said Who is on the Lord's side? let him come unto me. And all the sons of Levi gathered themselves unto him" (Exodus 32:26). There were only two sides that day: the right side and the wrongside. The Levites who stood with Moses were not factionists. They were right. The others were wrong.

In his old age, Joshua gathered the elders, heads,judges and officers of Israel before him and gavethem a choice. "Choose you this day whom ye will serve: whether the gods which your fathers servedthat were on the other side of the flood, or the godsof the Amorites, in whose land ye dwell: but as forme and my house, we will serve the Lord" (Joshua24:15). Verse 22 credits them with choosing to servethe Lord. They were not partyists for having madesuch a choice. They were right.

At mount Carmel Elijah called for a choice when hesaid "How long halt ye between two opinions? if theLord be God, follow him: but if Baal, then followhim" (1 Kings 18:21). The choice was clear. God wasright and Baal was wrong.

Wrong choices can obviously be made. The works of the flesh (Gal. 5:19-21) includes the term "heresies." According to Vine, Thayer, Liddell and Scott, Arndt and Gingrich and other sources, theword heresy means a choice in opposition to God'sestablished truth and represents the crystallizing of amovement or sect built around this improper choice.The party spirit in religion is always to be avoided.Standing up to be counted on the side of revealedtruth is not party ism, it is fidelity to Christ. Yet there is such a thing as the party spirit.

When No Choice Is Required

Our culture is given to taking sides. We see it in politics and especially in the world of sports. It is notmuch fun to watch a ball game unless you are "for"one of the teams. Nearly always the underdog has hisshare of supporters. But it is shameful that this inclination to choose up sides has spilled over into theaffairs of brethren in areas where no sides ought to betaken. Consider these cases:

(1) The elders of a congregation decide it is bestfor the preacher to leave. He does not think so. While all involved need to practice what the Bible teachesregarding brotherly behaviour, why should other preachers or elders in the area (or out of it) feelcompelled to "choose up sides" and decide who arethe "good guys" and who are the "bad guys"?

(2) A congregation has internal problems and asplit occurs. Each side circularizes the brotherhood tobe sure their story is told and to find sympathy.AND THEY WILL FIND SOME. Brethren will be expected to take a stand for one side or the other.Let a preacher go and hold a meeting for eithergroup, regardless of his known fidelity to the Lordand the truth, and immediately his name is Anathema with the other side and all their sym pathizers. He is now an enemy of the people and notto be trusted! Woe unto that preacher who gets invited for a meeting at 3ither place, and woe unto theone with little enough sense to think he can settle itall in one week by talking to a few folks! (3) In an area where there are several congregations, one of them has a problem to arise.The area-wide brotherhood council meets to deliberate and decide the matter. It may be in a preacher's study, or at a local cafeteria, but the end result is allthe same. Certain ones, reputed to be "somewhat" are definitely "in the know." (4) A private business enterprise operated by Christians makes a change in personnel and brotherhood meddlers cannot wait to pry into thematter and then—you guessed it—choose up sides!Recently a gospel paper changed owners and editors.Soon after this became public knowledge, no less than four preachers took me aside, all in the sameweek, and wanted to know where I "stood" on the matter. I told them I did not stand anywhere on it,that it was absolutely none of my business and I didnot intend to try and make it so. Preachers have met to eat dinner together, wooled this over, while choosing up sides and engaging in brotherhood gossip. Whatever happened to PRIVATE enterprise?

We wonder if the whole brotherhood picked sides over the dispute between Paul and Barnabas over whether or not to take John Mark with them on their second preaching trip. Barnabas insisted he should go. Paul was just as insistent that he should not go.Was Barnabas just a soft-soaping compromiser wholet family loyalty get in the way? Or was Paul full ofa pontifical spirit when he made it clear that if Johnwent along, he would not go? Was he being self-willed? Was it unfair to this young man? Inconsiderate of Barnabas? Do you suppose the apostles at Jerusalem, the elders and the church there had to take a side one way or the other? Did anyone take James aside and ask "Where do you stand on this controversy?" It was the business of nobody except the three men directly involved, andthey did not allow it to become a lifelong bitterness.It turned out to the furtherance of the gospel for itresulted in two trips being made in different directions, greatly increasing the amount of preaching done. If that had happened in 1975 in this country,meddlesome and gossiping preachers from Virginia to California

would have known about it the next day. They wouldhave known clearly which one was right and articleswould soon have been written in support of both menand John Mark besides.

Brethren, we need to respect both congregationaland individual autonomy. It is high time we remembered to mind our own business. "But let none of you suffer as a murderer, or as a thief, or as anevildoer, or as a busybody in other men's matters" (1Peter 4:15). It is interesting to note the kind of company in which the Holy Spirit placed the busybody. Paul condemned those who wander fromhouse to house with nothing better to do and who become "tattlers also and busybodies, speakingthings which they ought not" (1 Tim. 5:13). Godhates those who sow discord among brethren (Prov.6:19). "A froward man soweth strife: and a whisperer separateth chief friends" (Prov. 16:28). "He that goeth about as a talebearer revealeth secrets: therefore meddle not with him that flattereth with his lips" (Prov. 20:19). "Where no wood is, there the firegoeth out: so where there is no talebearer, the strifeceaseth" (Prov. 26:20). "He that passeth by, andmeddleth with strife belonging not to him, is like one that taketh a dog by the ears" (Prov. 26:17). What apredicament! Here is a bad dog ready to bite and youtake hold of his ears (or wherever else you can grabhim) to keep him from biting you. You cannot hold him forever and you know as soon as you release himyou are surely dog bit! Somehow, this seems a justcrisis for those with no better judgment than toplunge into other men's matters.

Each one of us has his hands full trying to attendto his own affairs without trying to run the other fellow's. Be on the Lord's side, stand up for thetruth, but stay out of things which do not concernyou. Let's stop this childish business of choosing up sides over every private crisis. The attitude and action of some in this regard fosters a party spiritwhich ill-becomes us and which will tear down more in a short while than noble men can build in a lifetime.

(EDITOR'S NOTE: With this issue we begin a newcolumn which will be carried several times each year.LET NO MAN DESPISE THY YOUTH will feature articles from younger preachers who are justbeginning their work and who may not be known to very many brethren. We have invited several to submit articles for this column and have some on hand now. Some brethren are reluctant to employ ayoung preacher. We hope this column will serve toconvince our readers that we have some young men who are most capable and that this will result in awider use of the talents of men whose labors should not be minimized because they are young.

Our first writer under this heading is GLENN SEATON now of Versailles, Kentucky where heworks with the church at Grier's Creek. He has had the kind of background which prepared him well forhis work. The son of the late Delson Seaton, who was a godly elder at Manslick Road in Louisville,Kentucky, and Oleta Woodward (the wife now ofDr. Paul Woodward, an elder at Expressway inLouisville), Glenn grew up loving the Lord and hischurch. While yet a high school student, he resolvedto preach the gospel. After two years at FloridaCollege, he continued his education at Florence StateUniversity in Florence, Alabama while working withthe church in East Florence in a two preacher arrangement with Robert Harkrider. He has a younger brother, Doug, who also preaches the gospel.We expect to hear and read many good things aboutthis man through the years).

WORSHIP

One of the most disturbing things to me as ayoung preacher is the lack of reverence and respectfor God in public worship by those who claim to beChristians. It is not unusual to see the passing ofnotes, laughing, whispering, habitual sleeping, anddaydreaming, all while we are engaged in worship orBible study. I have even seen hugging and kissing on the part of teenagers during services of the Church.

This is evidence to me that while stressing thedoctrinal point of worship, we have failed to instill within Christians the awesomeness of coming beforethe Ancient of Days and the great respect we shouldhave for his Word.

The Old Testament contains many examples of events which should indicate our attitude in worship.Worship is honor, reverence, homage in thought,feeling, or action. Bible worship on the part of manshould be specifically and supremely to Deity. The principle Old Testament word for worship is Shahah, occurring about 94 times. Shahah literally means to depress or bow down. Several passages convey this idea. As Abraham's servant went to find Isaac a wife, we find, "And it came to pass, that, when Abraham's servant heard their words, he worshipped the Lord, bowing himself tothe earth" (Gen. 24:52). Also, as Moses went untomount Sinai the second time to receive the law, theBible says, "And Moses made haste, and bowed hishead toward the earth, and worshipped" (Exodus34:8). The Psalmist wrote, "O come, let us worshipand bow down: let us kneel before the Lord our maker"(Ps. 95:6). Therefore, Old Testament worshipwas the reverential attitude of mind or body or both.This action was based upon an awareness of the truenature of Deity as compared to man. This reverencewas usually joined with obedience and service. In theNew Testament the idea of bodily prostration is overshadowed by an emphasis upon worshipping in"spirit and truth" (John 4:24).

What made these men fall on the earth or bow themselves and worship? They simply realized the glory, greatness, and majesty of a being that had power over all the universe. The Old Testament worthies had eyewitnessed great manifestations of Divine power. As they tried to comprehend this glory in view of their own human frailties, they could donothing else but fall before him. If that same realization can be taught to Christians today, thenour foolish, disrespectful attitude will be turned toone of awe and praise as we come to worship ourGod.

Since the Jews felt keenly the greatness of Jehovah, they had great respect not only forJehovah, but also for his Word and anything else(such as the instruments of the tabernacle) that might reflect the holiness of God.

As Jehovah prepared to meet his people, we findthis instruction, "And the Lord said unto Moses, Go unto the people, and sanctify them today and tomorrow, and let them wash their clothes, and beready against the third day: for the third day theLord will come down in the sight of all the peopleupon mount Sinai" (Ex. 19: 10, 11). Later, as Moses entered into the tabernacle, "All the people who sought Jehovah, stood at their tent door until Mosesentered into the tabernacle." When the cloudy pillardescended upon the tabernacle, "the people rose upand worshipped" (Ex. 33: 7-10). Another example ofthis respectful, reverential attitude is found in thebook of Nehemiah. Ezra brought the law of Mosesbefore the people to read. When he opened the book,the people stood up and gave attention to the book ofthe law (Neh. 8: 1-5). Afterwards, we find, "and Ezrablessed the Lord, the great God. And all the peopleanswered, Amen, Amen, with lifting up their hands, and they bowed their heads, and worshipped the Lordwith their faces to the ground" (Neh. 8:6).

How can we overcome this lack of respect today?First of all, we can study again what it means toworship the God of Heaven. Lessons upon hismajesty and holiness will cause respect in the heartsof all who seek to serve God.

Second, we can add more enthusiasm and joy toour services without losing order. This can be doneby our whole-hearted singing and attentive listening to the Word of God.

Finally, parents can train their children in the home the proper attitude toward worship. Children should be taught that worship is serious, and is something we must prepare our minds for in order toplease God, which is our only purpose in worship.

Many auditoriums sound like ringside at a boxingmatch before services start. However, when that magic minute arrives we are suddenly ready to worship in "spirit and truth" (John 4:24). Who arewe kidding? Let us sanctify and prepare ourselves tomeet the Lord. "God is greatly to be feared in theassembly of the saints and to be had in reverence ofall them that are about him" (Ps. 89:7).

QUESTIONS: 1) What is a scriptural divorce? Explain the difference between fornication and adultery in Matt. 19:9.—D. E. H. 2) Please explain: Someone who had never been married, marries unaware that their mate had been involved in an unscriptural divorce. May the person who had neverbeen married and who was deceived into an adulterous relationship, upon cessation of this relationship, be free to marry?—E.E.H.

ANSWERS: By use of the expression "scriptural divorce" one should not conclude that divorce (even when permitted by Scripture) is pleasing in the sightof God. Always, in such divorce, at least one personis in violation of God's law, hence, guilty of sin. This is grievous to God. Therefore, he says, "I hate putting away" (Mai. 2:16). However, provision has been made for the innocent party to divorce and remarry: "And I say unto you, Whosoever shall putaway his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery" (Matt. 19:9). The exception of this verse,namely, fornication, is the only condition upon which one may divorce and remarry in harmony with theScripture. This is the meaning of the expression"scriptural divorce." There is no scriptural authorityfor divorce and remarriage upon any other grounds.Rationalism and civil law may authorize it, but stillthere is no Scripture for it!

Thayer's Greek-English Lexicon defines "porneia," (translated fornication) as follows: "a. prop, of illicit sexual intercourse in general . . . ;" that in some instances "it is distinguished from moicheia" (translated adultery) "Matt. 15:19; Mk. 7:21; Gal. 5:19;" and furthermore, he shows that it is "used of adultery . . . Matt. 5:32; 19:9" (Page 532).

In the light of the above definition, we learn thatfornication sometimes means illicit relations byunmarried people; sometimes it means illicit relationsby people we are married, and sometimes it comprehends both. In addition to verses already citedby Thayer, consider the following: "Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. Letthe husband render unto the wife due benevolence: and likewise also the wife unto the husband. The wife hath not power of her own body, but the husband:and likewise also the husband hath not power of hisown body, but the wife. Defraud ye not one theother, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and cometogether again, that Satan tempt you not for your incontinence" (1 Cor. 7:2-5). Here Paul givesinstructions on how "to avoid fornication." 1) Hespeaks to the unmarried: "... let every man have his own wife, and let every woman have her own husband." Otherwise, if they (the unmarried) yield tothe temptation, the sin of fornication is committed. 2)He speaks to the married: "Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband." Otherwise, if they (the married) yield to the temptation, the sin of fornication is committed. Again, Paul used the wordfornication to identify the sin of an illicit relationshipinvolving a married person: "It is reported commonlythat there is fornication among you, and such fornication as is not so much as named among theGentiles, that one should have his father's wife" (1 Cor. 5:1).

In the light of the above, I conclude that in Matt.

19:9 "fornication" refers to any illicit relations on thepart of one of the marriage partners; that "adultery"refers to the illicit relations of those unscripturally married.

Concerning the question from the second querist,the one deceived into an adulterous relationship,may, upon cessation of the relationship, be free tomarry again. In the light of the above observationsthis marriage was never recognized by God in thefirst place. Of course, forgiveness of the sin must beobtained by complying with God's law of pardon whether saint or alien.

THE RELIGION OF FREEMASONRY (1)

That Freemasonry is "a religious institution" with a new birth, a redeemer, offering to the faithful,salvation at last in that grand celestial Lodge above,none who are informed will deny. However, that isthe problem. Many people have never tried to learn anything about Masonry. So they do not know whatit is. Those who are in the Masonic Lodge either donot know very much about it or when the truth ispresented about it, will not admit it.

Masonry has some "secrets" about it and I suppose some of these "secrets" most of us care little about learning. However, one can learn enoughabout it to know that a Christian has no business being a member of the Lodge.

In this series of articles I will be quoting fromofficial Masonic works. I would suggest that yousave each article so that when the series is finished you can go back and read all of them at once. I have double-checked all quotations in these articles and have either the books quoted from in my library or aphotocopy of the pages from the books quoted. I suggest that if you have copies of these works and would like to check the quotations, be sure you havethe same edition I am quoting from. I have found that the quotes are on different pages in different editions. The quotations in these articles are from the following official Masonic works:

1. Tennessee Craftsman or Masonic Textbook, 1942Reprint of Sixth Edition, February, 1931.
2. Kentucky Monitor by Henry Pirtle, 10th Edition, 1921.

3. Morals and Dogma by Albert Pike, 1932 edition.

1. 2 volumes, Encyclopedia of Freemasonry byAlbert Mackey, 1929 edition, Revised and Enlargedby Robert Clegg.
2. 5 volumes, A Library of Freemasonry, 1906 edition.

I. Origin of Freemasonry

Dr. Mackey says at one time the origin of Masonry was placed "at the building of Solomon's Temple" (Encyclopedia, page 87) but goes on to say, "I confess that I cannot find any incontrovertible evidence that would trace Freemasonry, as now organized, beyond the Building Corporations of theMiddle Ages" (Encyclopedia, page 87) which he says"its age may not exceed five or six hundred years"(Encyclopedia, page 88). Dr. Mackey further says that Masonry may be connected "with the Ancient Mysteries of Greece, of Syria, and of Egypt"(Encyclopedia, page 88; emphasis mine, T.G.O.).

Albert Pike connects Masonry with the mysteries of ancient paganism. He says, "These old controversies have died away, and the old faiths have faded into oblivion. But Masonry still survives, vigorous and strong, as when philosophy was taught in the schools of Alexandria . . ' . . " (Morals and Dogma, pages 274-275; emphasis mine,T.G.O.). Pike says "our ancient brethren . . . took theirphilosophy from the Old Theology of the Egyptians, as Moses and Solomon had done" (Morals and Dogma, page 289; emphasis mine. T.G.O.) Pike further says that men sought "the wisdom of the Egyptian Initiates" in order "to seek the admission into the mysteries of Osiris and Isis" and that "from Egypt" "afterward these mysteries were introducedsuccessively into Assyria, Babylon, Persia, Greece, Sicily, and Italy" (Morals and Dogma, page 363; emphasis mine, T.G.O.).

With Pike saying Masonry is connected with the mysteries of ancient paganism, one can understand Mackey's statement "that its body came out of theMiddle Ages, but that its spirit is to be traced to afar remoter period" (Encyclopedia, page 88). Mackey says, "The theory, then, that I advance on the subject of the Antiquity of Freemasonry is this: I maintain that, in its present peculiar organization, itis the successor, with certainty, of the BuildingCorporations of the Middle Ages, and through them,with less certainty but with great probability, of theRoman College of Artificers" (Encyclopedia, page 88).

Further, Mackey says, "Of Grand Lodges thus constituted, we have no written evidence previous tothe year 1717, when Freemasonry was revived in England . . . . The true history of Grand Lodgescommences, therefore, from what has been called theEra of the Revival. In 1716 four old Lodges in London determined, if possible, to revive the Institution from its depressed state, and accordinglythey met in February, 1717 at the Apple-TreeTavern, whose name has thus been rendered famousfor all time; after placing the oldest Master Mason,who was a Master of a Lodge, in the chair, they constituted themselves into a Grand Lodge, and forthwith "revived the Quarterly Communications ofthe officers of Lodges called the Grand Lodge .... On the following Saint John the Baptist's Day (June24, T.G.O.) the Grand Lodge was duly organized and Antony Sayer, Gentleman, was elected Grand Master" (Encyclopedia, page 416).

Thus, from the testimony of Masonic works onelearns that Masonry based upon the philosophy ofancient paganism, was organized in London on June24, 1717.

II. Masonry Is A Religion

Most people do not know that Masonry is a religion and Masons who know it will not admit it. Masonry is just another human religiousdenomination seeking to offer salvation.

Albert Pike says, "The religious faith thus taught by Masonry is indispensable to the attainments ofthe great ends of life" (Morals and Dogma, page 196; emphasis mine, T.G.O.). "Masonry is the legitimatesuccessor from the earliest times the custodian and depository of the great philosophical and religious truths, unknown to the world at large" (Ibid., page210; emphasis mine, T.G.O.) "Every Masonic Lodgeis a temple of religion; and its teachings are instruction in religion" (Ibid., page 213). "This is the true religion revealed to the ancient patriarchs; which Masonry has taught for many centuries, and which itwill continue to teach as long as time endures" (Ibid., page 214; emphasis mine, T.G.O.) "The Degree of Apprentice (first degree of Masonry, T.G.O.) .... declares that Masonry is a worship" (Ibid., page 219; emphasis mine, T.G.O.) "Masonry is a worship" (Ibid., page 526).

Dr. Mackey says, "Freemasonry is a religious institution (emphasis mine, T.G.O.) . . . . it is of indispensable obligation that a Lodge, a Chapter, orany other Masonic Body, should be both opened andclosed with prayer" (Encyclopedia, page 792). "Freemasonry may rightfully claim to be called a religious institution" (Ibid., page 847; emphasis mine, T.G.O.). "The religion of Freemasonry is not sectarian" (Ibid., page 847; emphasis mine T.G.O.). "The tendency of all true Freemasonry is toward religion" (Ibid., page 847). "We contend, without anysort of hesitation, that Freemasonry in every sense ofthe word, except one, and that is at least philosophical, an eminently religious institution-is indebted solely to the religious element it contains for its origin as well as its continued existence, and thatwithout this religious element it would scarcely beworthy of cultivation by the wise and good" (Ibid.,page 847; emphasis mine, T.G.O.). "The doctrine of aresurrection to a future and eternal life constitutes an indispensable portion of the religious faith of Freemasonry" (Ibid., page 851).

"Masonry is a religious institution" (Kentucky Monitor, page 28).

Conclusion To Article One

Masonry dates from 1717 and is a religious order.Please save this article to use with the next one in this series.

THE LETTER TO THYATIRA — Rev. 2:18-29

Although Thyatira was the least important city of theseven, the problems imperilling the church were notunimportant. Barclay wrote, "The problem at Thyatira was the universal problem, the problemwhich meets us today, the problem of how far, if atall, the Christian may compromise with the world."1 Nicolaitanism, which had a comparatively small number of adherents at Pergamos, had a far morepowerful influence among the Christians at Thyatira.The purpose of this letter, therefore, was to strengthen those who were endangered, call the fallen to repentance and threaten the impenitent with judgment.

Sterling Qualities

In spite of the evils that were present, there wereseveral virtues which the Lord acknowledges and commends. Jesus states that he knows their works,love, service, faith, patience and their last works tobe more than the first (v. 19).

(1) Works. These would be their services rendered to God. They would involve their outward and spiritual activities—the whole conduct. (2) Love. Prompting work, yea the basis for work,is love. This quality was absent at Ephesus, theirwork being prompted by habit and a sense of duty.This love, "agape," is the love of devotion. (3) Service. Love was shown in action at Thyatira.They ministered to those who were in need. Perhapssome of them could be described as having addictedthemselves to the ministry of the saints (1 Cor. 16:15). (4) Faith. Albert Barnes aptly stated, "The word here would include not only trust in Christ for salvation, but that which is the proper result of suchtrust—fidelity in his service." The verb form, "pisteuo," is defined by Thayer's lexicon, "a conviction, full of joyful trust, that Jesus is the Messiah —the divinely appointed author of eternal salvation in the kingdom of God, conjoined with obedience to Christ" (p. 511). Hence, Christians at Thyatira had fidelity to their religion. (5) Patience. This word means stedfastness, endurance, holding one's own under pressure. Brethrenat Thyatira were able to cope with the trials theyfaced. (6) Progression. Jesus said "thy last works are more than the first." Growth was being realized.

They were growing in the grace and knowledge ofJesus Christ (2 Pet. 3:18). Their love, faith, serviceand patience were increasing—improving. Manytoday have begun well but they are standing still orhave gone back into the world, the latter end beingworse with them than the beginning (2 Pet. 2:20).

In light of their admirable qualities and their splendid record, we are made to marvel at the sufferance of the evils in the church. Stott says,"In that fair field a poisonous weed was being allowed to luxuriate. In that healthy body a malignant cancer had begun to form. An enemy was being harboured in the midst of the fellowship." 2

Compromise of Moral Principle

Jesus' complaint is that "thou sufferest that woman Jezebel, which calleth herself a prophetess, toteach and to seduce my servants to commit fornication, and to eat things sacrificed to idols" (v. 20). Action should have been taken against those heretics, but instead of disciplinary action, the church tolerated their destructive heresies. The Bible plainly teaches, "A man that is an heretic after thefirst and second admonition reject" (Tit. 3:10). We further read, ". . . mark them which cause divisionsand offences contrary to the doctrine which yehave learned; and avoid them" (Rom. 16:17).

Maybe their failure to discipline was similar to thefailure of churches today to take punitive action. You hear brethren say, "Withdrawing fellowship will further alienate them or it will make it impossible toreclaim them or it will tear up the church." Some brethren think they know more how to run the churchthan does its head, Jesus. The Lord reprimanded thechurch at Thyatira for allowing wickedness to prevailand not a few need reprimanding today.

Who was Jezebel? Several views have been presented as to whom the woman Jezebel was. (1)Some contend that Jezebel was the wife of the pastor.But this view is so far-fetched that we will not gointo the reasoning behind it. Churches had pastors (plural), who were the bishops or elders, and not pastor (singular). (2) Some theorize that Jezebel wasa pagan priestess in the city of Thyatira. But this woman was in the church—not in a pagan temple. (3)A few have said that Lydia is meant by the name,having changed to a reprobate life upon her return toThyatira from Philippi. This is a slander upon thegood name of Lydia. (4) Several propose that Jezebel was a symbolic name of an actual woman in thechurch who pretended to be a prophetess, a spokesman for God. (5) Some maintain that Jezebelis representative of the heresy—that the name mustbe taken allegorically.

The last two positions, four and five, are the onlyones which have any merit whatsoever. I am inclinedto favor number five —the allegorical interpretation.What was called the doctrine of Balaam at Pergamosis referred to as the doctrine of Jezebel at Thyatira.It is the licentious philosophy of the Nicolaitans inboth places. Wallace writes, "The name Jezebel is the symbol of the powerful heathen influences and applied to the same defection designated by the doctrineof Balaam and the doctrine of the Nicolaitanes." 3

Beckwith states, "Jezebel here is not a figurativeterm for a party or movement, it designates an actualperson." 4 But regardless of what Jezebel representsthe problems at Thyatira are specifically identified.Whether the name represents the heresy or whether itis a symbolic name of an actual woman, a MaryBaker Eddy, Ellen G. White predecessor, the sinsthat were sheltered in the church were for real.

The name "Jezebel" is an allusion to the Old Testament woman by that name—the wife of Ahab.The Old Testament Jezebel was a daughter of Ethbaal, king of the Sidonians and a devotee of Baal.She supported idolatrous worship in Israel and leftbehind a reputation of "whoredom and witchcraft" (2 Kgs. 9:22). She was notoriously an immoral woman who influenced Ahab and Israel to practice idolatry.The "Jezebel" at Thyatira was beguiling God's people to engage in idolatrous practices—to make concessions with pagan elements. What was being done at Thyatira was characteristic of the woman Jezebel in Israel.

What was the error of Jezebel? Her error was the same as that taught at Pergamos by the adherents ofNicolaitanism. Jezebel was permitted "to teach andto seduce my servants to commit fornication, and toeat things sacrificed unto idols" (v. 20).

There is general agreement as to what eating things sacrificed to idols meant. This involved Christians attending the heathen festivals and eating food, part of which was offered to an idol god, andwhich they received on their tables as a gift fromsome pagan god. Paul discusses this problem ofeating meat offered to idols in 1 Cor. 8-10. However,there is divided sentiment over the meaning offornication in the text. Some want to spiritualize theword, having it denoting spiritual infidelity to God.Such usage is found in Ex. 34:15; Dt. 31:16 and Hos. 9:1.

But I am in accord with Lenski when he wrote, "We see no reason for taking "to commit fornication"in a figurative sense. In these idolatrous centers itwas always a great temptation to yield to the oldways, to listen to pagan neighbors and friends, and with them to go to the great idol feasts and celebrations, there to eat in honor of the idol and toembrace the temple prostitutes and thus to obtain pagan approval." 5

The element in the church at Thyatira wasencouraging, in essence, the saints to meet the worldhalf-way; to not have such high moral and ethicalstandards; to not cut themselves off from society's ways and customs. This philosophy is not dead today. There are those in the church who feel in orderto enhance their business, their profession or theirsocial standing, they have to compromise with theworld.

Message To The Church

First, let's notice Christ's words to the whole church. Jesus introduces himself as "the Son of God, who hath his eyes like unto a flame of fire, and hisfeet are like fine brass." As God's Son, he is infallible, with omniscient and penetrating eyes(flaming eyes) and great strength (feet of brass).Jesus can see the flaws at Thyatira and his feet areready to trample her sins underfoot. He "searcheth the reins and hearts: and I will give unto every one ofyou according to your works" (v. 23).

Second, Jesus warns the Jezebel party. He states,"Behold, I will cast her into a bed, and them thatcommit adultery with her into great tribulation,except they repent of their deeds" (v. 22). God had given her time to repent, a period of probation, butshe repented not (v. 21). She would suffer tribulation,being cast into a symbolic bed of retribution for hersins. This refers, of course, to the imminent judgment that was to come upon the apostate teachers. "Killing her children" (v. 23) was the extermination of the seeds of wickedness and false teachings, preventing the perpetuation of those evils.

Third, Jesus offers advice to the rest. The rest are those who have not been influenced by the libertinephilosophy and who have not known the depths ofSatan (v. 24). The "depths of Satan" was perhapsthe immoral and corrupt practices of this degenerate party.

Unto the faithful Jesus would not place upon themany further burdens than what they were faithfullyperforming. They were admonished to hold fast till he comes (v. 25). The holding fast would be their adherence to the truth until the judgment against theevil element in the church. This judgment was tocome shortly, and, therefore, had no reference to the second advent of Jesus.

Fourth, Jesus promises rewards to the conqueror.Two things are promised to him who overcomes. (1)He will be given power over the nations, to rule themwith a rod of iron (vs. 26-27). This is a figuredepicting the irresistible force of the gospel. The roddenotes the chastening of the truth. Wallace says onthis verse, "... it refers to the impact of the gospelon the pagan world through the victory of the churchemerging from persecution." 6 (2) He will be given the morning star (v. 28). This symbolizes the guidance and leadership of Jesus Christ. Refusing to plunge into the depths of Satan, the conquering Christian will penetrate the depths of Christ, andturning his back upon the darkness of sin, he will beilluminated by him who is the light of the world.

Footnotes

1. William Barclay, op. cit., p. 127.
2. John R. W. Stoot, op. cit., p. 71.
3. Foy E. Wallace, op. cit., p. 94.
4. Isbon T. Beckwith, The Apocalypse of John, (Grand Rapids: Baker Book House, 1967), p. 466.

6. Foy E. Wallace, op. cit., p. 96.

PLAINNESS OF SPEECH

Since I could not obtain the heading for my articlethat I desired (my first choice was EDITOR, butConnie wouldn't hear to it) I consider the aboveheading as a great challenge to try to live up to inboth my preaching and my writing. In this first article under the above heading, I think it reasonablethat we should discuss the title itself which is a quotation from 2 Cor. 3:12.

The word "plainness" comes from the Greek word arresia and means, "Freedom in speaking,unreservedness in speech, openly, frankly" (Thayer,Page 490). If one is always having trouble with people misunderstanding what he says, he ought toexamine what he is saying, and perhaps the way he issaying it. For, as I view my obligation to God inpreaching or teaching, I believe one of the most important things that I need to understand is the great responsibility placed upon me by God inmaking my speech and my writings simple and easilyunderstood.

One of the things that Jesus condemned the hypocrites for doing was making a show of themselves. They did this by standing on the street corners and in the synagogues and making long, loud prayers "to be seen of men" (Matt. 6:5). Jesus said they have their reward.

The Bible is written in simple language. In fact,some have estimated that the language used in theBible is on a 6th or 7th grade level. Thus, when weuse the language of the Bible, our language will besimple and easily understood by all. If we use excessively large words and extremely complicatedarguments, many of our hearers will not be able tograsp what is being said. And besides, if we aredoing this for the purpose of trying to impresssomeone (to be seen of men) who is in the audience,how much better are we than the ones that Jesus condemned in Matt. 6:5? After all, our business isGod's business—trying to save souls—not impress men. If such simple language as that used in theBible was used by the Holy Spirit through those whowrote the New Testament, can we improve on God's language?

One of the things that the Greeks thrived on wasgreat flowery speeches. However, the apostle Paul(who had both the ability and the education to makesuch speeches) said, "And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power" (1 Cor.2:1, 4). Not only could Paul be understood in thethings which he said, he could also be understood in the things he wrote (Eph. 3:4).

May the God of heaven help me to live up to theidea set forth in "using great plainness of speech"and ever to have the desire to speak frankly, openly,using words and arguments that can be understoodby all to the saving of souls.

DAVID

In previous articles on the moral issue, we have considered the personal morality of Joseph and of Samson. Let us now examine the Biblical record regarding the moral life of David.

David's 'Sin'

So glaring and inconsistent with David's normalbehavior pattern is the episode between him and Bathsheba that we do not usually think in terms ofDavid's "sins" but rather in terms of his "sin". This beyond doubt is the moral depression in the life ofthis otherwise great man. Why did it happen?

Background

David was an outstanding person in many ways.He came from a humble family and as a lad was a shepherd. His physique was strong and his appearance handsome and ruddy. Samuel, the prophet, at God's direction anointed David to be the successor to King Saul. Also he is described as "cunning on the harp", "a mighty valiant man", "a man of war" and "prudent in speech" (1 Sam. 16).

After slaying the Philistine giant, Goliath, young David became Saul's armor bearer and right handman. He served well and was so proficient in battlethat the people inadvertently caused a rift betweenSaul and David that never healed as far as Saul was concerned. They gave more credit to David than toSaul in Israel's victories over their enemies. This was the beginning of the end for Saul and the beginning of a long siege of hate on the part of Saul towardDavid. We have known of preachers in our day whocould not stand to hear other people praise fellow preachers above themselves. The spirit of Saul oftenrears its head today among God's people. God should get the glory for anything worthwhile that is accomplished but because Saul wanted the glory forhimself and felt he was "losing out" he subjectedDavid to many perils, hardships and heartaches.

David's Married Life

With his marriage to Michal, daughter of Saul,David became a family man. He found it difficult to realize that from his humble beginning he had become son-in-law to the king. David felt unworthyto be in this position of high honor. Later on David gathered other wives to himself. Of course, God's original plan concerning marriage was one man andone woman for life (Gen. 2:24), but it seems that Godallowed this for some reason (2 Sam. 12:8).

Unmet Responsibility

David was a great king and courageous fighter forthe Lord. But there came a time when David did not rise up to his duties in either case. He "sent Joab,and his servants with him, and all Israel: and theydestroyed the children of Ammon . . . But David tarried still at Jerusalem." Why he did not go andlead the army as on other occasions is not clear. Thefact is, he stayed home while they did the work (2Sam. 11:1). It was when David stayed home insteadof leading the battle against the Ammonites that hedeviated from his moral pattern.

Progression of His Sin

We have noted already that David is not where heis supposed to be. He has too much time on his hands. Some have properly said that an idle mind isthe devil's workshop. We believe it is true. At eventide David went out on the roof and from that vantage point saw a beautiful woman washing herself. Just where the woman was is not indicated but she could be seen by David and if by him othersalso. He desired her.

In the New Testament Jesus said, ". . . whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart" (Matt. 5:28).Maybe he could not help seeing her but he should have looked some other way. If a woman will not pullher shade down then those across the way will beobliged to. It was wrong for David to look upon her lustfully. At the same time the woman should not have displayed herself. The place to take a bath is inprivacy, not in public view. Both were wrong. In James 1:14 "But every man is tempted, when he isdrawn away of his own lust and enticed."

After David looked and desired Bathsheba he sent for her after learning first her identity. It was clearthat she was the wife of another man, Uriah the Hittite. David over-ruled this fact and sent for her anyway. Indeed, sexual lust is unreasonable!

Bathsheba came as bidden and refused not the kinghis desire. She was as guilty as David. They had noright to each other. They both knew it. Even if Davidwas wrong she could have refused him. The fact thathe was the king gave him no right to commit fornication. James further said in 1:13, "Then,when lust hath conceived, it bringeth forth sin. . ."

To add to the complexity of the situation, Bathsheba is found soon to be with child. Think not that the child was illegitimate. The parents were, however. How many innocent children have had togrow up with such a stigma. Normally it would be

thought that Uriah was the child's father but he has been away, is away now, and will not return for sometime. So unless something is done the calendar isgoing to give them away. Instead of both of themrepenting and admitting their sin, David resorts todeceit to try to rejoin Uriah and Bathsheba at least long enough to make it feasible for the child to havebeen fathered by Uriah. There are 7-month babies, you know. We wonder how many adulterers haveused the "7 month" plan to try to cover their sin.

But Uriah has a strong sense of duty and responsibility. He is a soldier and he rather wonderswhy he has been brought home to start with. To usea valuable fighting man as a courier to bring news tothe king does not seem reasonable. David is the king, so Uriah does not question but he does refuse to gohome and wants to get back into the fight, but Daviddetains him still attempting to bring Bathsheba andUriah together at least overnight. Failing in thisDavid in desperation sends him back to Joab literallywith his own death warrant. The message instructsJoab to put him in the thickest of the battle wherethe likelihood is strong that he will be killed. Joabobeys the king's order and Uriah is killed. David then takes Bathsheba to be his wife. But God is displeased(2 Sam. 11).

Nathan the prophet is sent by the Lord to David tonarrate a parable. David can see the wrong when hethinks it pertains to another. How good we sometimes are in seeing quite clearly the faults ofothers while overlooking our own. Evidently David thought Nathan was relating an actual case judgingfrom his strong reaction and decision to punish theoffender with death. Nathan said, "Thou art theman" (2 Sam. 12:7). Nathan reminds David of all the blessings God has allowed him to have including anumber of wives. The prophet further announces thepunishment of God in the form of future calamitieson the house of David and also that the child will die. At this point David repented. He said, "I havesinned against the Lord." If we would always realizethat all sin is against the Lord and that we must, asDavid, say, "I have sinned." This sin had given theenemies of God the occasion to blaspheme. The devilalways gloats when a child of God revolts against theLord. Oh, the bitterness of remorse. Repentance can change the future of the transgressor but the memoryof the sin will linger on. Though forgiven David saidlater on that his sin was ever before him. Saul, laterPaul, in the New Testament could not forget that hehad persecuted the church though God had forgivenhim.

In Summary

As God had said, the child of fornication died.David did not do as Judas who betrayed Christ anddestroyed himself. He arose and met the future toonce again serve the Lord with gladness. Whereas inthe case of Joseph we have the example of anunusually self-contained man who remained pure atall times, Samson represented the type of person thatis always prone to weakness and seems to exert no particular self-control. David on the other hand is agood man who fell in a weak moment by lust but had the good sense to repent and then remain a "man after God's own heart." He was restored. In Gal. 6:1 Paul said, "Brethren, if a man be overtaken in afault, ye which are spiritual, restore such an one inthe spirit of meekness; considering thyself, lest thoualso be tempted."

Brethren, let us learn what we can about moral uprightness from the things written before time forour learning.

THE GIFT SUPREME

John 3:16 is perhaps the best known passage ofthe New Testament. "For God so loved the world, that he gave his only begotten Son, that whosoeverbelieveth on him should not perish, but have everlasting life." This has been called the "goldentext" of the Bible. Although the most often quotedand referred to of any New Testament verse, I wonder how many really appreciate and understandwhat it says?

As always, the context must be allowed to complement the verse. Beginning with verse 14, wehave a quote from Numbers 21, "And as Moseslifted up the serpent in the wilderness, even so mustthe Son of man be lifted up: That whosoever believeth in him should not perish but have eternallife." Remedy for the bite of fiery serpents raised upin the camp of Israel is remembered. A brazen serpent was raised on a pole above the head of thepeople. Those bitten who would look upon the serpent were healed, they did not die. The connection with the son of God? "Even so must the Son of Man be lifted up" on the Cross, thus bringingto those who look upon Him in faith everlasting life.As smitten Israel had to look in faith upon thatserpent of brass to be healed so everyone smittenby sin must look in faith to the Christ of the Cross.

There is no passage more comprehensive thanthis. The whole gospel story is told in these fewwords, "God so loved the world, that he gave hisonly begotten Son". What a price to pay! What waswrong to require such a price? All were lost,perishing, doomed and damned by sin. To redeem,in order that all might not perish, God gave. That"whosoever", not the whole world unconditionally,"believeth on him should not perish". There is nocomfort to a "faith only" theology, conversely it is

refuted in this passage. In the type, Israel had tonot only have faith in the remedy offered through Moses but to act in faith by the looking. "Believethin him", the anti-type, Christ, involves all He saysand requires. It is not only the fact of sonship thatwe must accept but the application of His word toour lives. The picture herein is vivid. On the one sideGod, loving and giving. On the other, a perishing, receiving world.

God is not what Satan has made man to believe Him to be. He is not some monster lurking in theshadows as a beast of prey, waiting for man to slipso as to pounce on him, or to seize and cast intotorment then forever gloat over his misery. A moredistorted view is not possible and Satan has neverperpetuated a greater deception.

The Bible pictures God as a kind, compassionate,and loving Father. One "not willing that any perish,but that all should come to repentance" (2 Peter 3:9). To motivate man to repentance, God manifested His love in an expression never before orsince equaled, the gift of His Son. Assurances of Divine love are neither new nor strange as one studies the Bible. The Old Testament is filled with such declarations. To Moses, the Lord revealed Himself and declared, "The Lord God, merciful andgracious, longsuffering, and abundant in goodnessand truth" (Ex. 34:6). The Psalmist frequently declares the love of God. "Let Israel hope in theLord: for with the Lord there is mercy, and with him is plenteous redemption" (Psa. 130:7).

Only in the New Testament is there a full andcomplete revelation of God's redeeming love. Here alone it is graphically pictured in the record of Christ's death, burial, resurrection and ascension. This is the central point of revelation about which allelse revolves. God's redeeming love is the basic truth, without this all other doctrine is chaff, all preaching is vain. Here is the basic moving force inconversion to Christ.

"The gospel is the power of God unto salvation"(Rom. 1:16). "Power" is the translation of "dunamis" from which "dynamic", "dynamo","dynamite", etc., are derived. The gospel is God's "power", "dynamite", if you please. That which moves, the magnetic power in telling of Christ, thegift of divine love and attracting to Him. Of course,included in the gospel are facts, conditions and promises. Facts are to believe, conditions are to bemet and promises are to then be received. Obedienceresults from hearing and believing in Jesus and His love.

Literally, gospel means "good news". Of what does it consist? The fact that man is lost, perishing,without God and having no hope? There is nothing which would classify as good news in this, you say.True. But God saw this deep distress, the despair ofman and was moved. In response to the need, He sent Jesus to the Cross to redeem, rescue from enthrallment. That's the gospel, "the power of Godunto salvation." "And I, if I be lifted up from the earth, will draw all men unto me" (John 12:32). Thisis the key note leading to man's salvation, "or despiseth thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance" (Rom. 2:4). Thus, "We love him because he first loved us" (1 John 4:19).

You have seen a blade of grass crushed beneaththe rubble of a fallen building, pale, colorless, and feeble. Watch it as it creeps along the ground to turnupward and out a crevice. Once outside, it takes onnew life and color, becomes vigorous. What causedthis blade to creep toward that crevice? To come outthat small opening? Of course, you say, light, the sun's ray. In response to the gentleness of the sun's ray, it took on new life, color and beauty.

Just so does God draw the sinner unto Himself. When the souls of men are crushed by sin and fear ofdeath, the tender ray of the Sun of Righteousnessfalls upon them and they leap in response to be filledwith life divine. In order to make men love Him,God manifested His love. The gospel, the good newsof God's love, is the power to move man.

The love of God, to what shall we compare it?Damon and Pythias illustrate the love and devotionof friends. As the story goes, Pythias was condemned to death for conspiring against Dionysius, tyrant of Syracuse. Damon pledged his own life in order that Pythias might visit friends before his execution. Should Pythias not return, Damon was willing to die in his stead. But Pythias kept his word, did return, and Dionysiuspardoned him. As thrilling as the story is, there isno real comparison because Christ gave His life for enemies.

Mother's love by poet and philosopher is often held up as the very epitome. The swan mother plucks feathers from her breast to line the nest. Themother eagle has been seen to spread her wings toprotect the nest from fire, there to burn with the eaglets. The climax to this expression of love canonly be reached in the human mother's bosom. The toil, sacrifice and suffering of a mother is well known and most nearly illustrates God's love. But all the mothers' love concentrated is not really comparableto the love of God. The prophet, seeking to touchIsrael and reassure, said, "Can a woman forget hersucking child, that she should not have compassionon the son of her womb? Yea, they may forget, yet,will I not forget thee" (Isa. 49:15).Where are we to find an apt illustration of God's love? How shall we express it? Poets have tried onlyto succeed in stressing their inability to express."Could I with ink the oceans fill, Were the skies of parchment made, And every stalk on earth aquill, And every man a scribe by trade, To writethe love of God above Would drain the ocean dry, Nor could the scroll contain the whole, Though stretched from sky to sky." God's love can find expression only through the

means of His choosing. There are at least two thingsman cannot measure, God's love and man's sin. If sin were not so terrible, had its consequences notbeen beyond human reckoning, God would not havepaid the price. The gospel is painted against the blackest background imaginable, gloom and despair. Unless the background is seen, the gospelloses its beauty and meaning. Only when we are able to see ourselves, hopelessly lost, can we appreciatedivine interposition. God heard man's despairingcry and resolves to redeem him. But with what andhow? Where was a sufficient sacrifice to be found? Not in all the lambs of Israel's altars, these couldnot expiate sin, nor save the sinner. Not in thewealth of the world could the divine demand for redemption's price be paid. Then where? God robbedheaven of its richest jewel, sent Jesus His belovedSon.

The Cross manifests the full strength of God'slove. Reflect upon the agonizing prayer of Gethsemane, "let this cup pass from me: nevertheless not as I will, but as thou wilt" (Matt.26:39). Three times Jesus prayed and in the courseof this ordeal, Luke says "and his sweat was as it were great drops of blood falling down to the ground"

(Luke 22:44). Why did God not hear? Was the heartof the Father petrified, or ossified? No! He heard thepleas, He saw the agony of the garden. Explanationis in the fact of another scene far more moving to themind of God. He saw lost mankind moving towardeternal doom and, loving us, He redeemed us. Thecup of suffering for Jesus could not pass, He had todrink of it, lest all be lost. He was heard, but therewas no other way. Finally, the ordeal of the Crossand death. "But we see Jesus, who was made a littlelower than the angels for the suffering of death,crowned with glory and honour; that he by the graceof God should taste death for every man" (Heb.2:9).

His burial and resurrection bring victorious acclamation and attestation to the claim of deity inthe Son. In Christ's resurrection, death is abolished,the shadow of the tomb is dispelled. No longer mustwe be obsessed by the fear of death. Herein we havea glimpse of what lies beyond for every man whowill benefit from God's love. The redemption price has been paid. Jesus is now the Saviour of all men who will obey Him, "And being made perfect, he became the author of eternal salvation unto all them that obey him," (Heb. 5:9).

DISCUSSION ON MARRIAGE AND DIVORCE

There will be a religious discussion between brethren J. T.Smith and Glen W. Lovelady on March 22, 23, 25 and 26 on thefollowing propositions:

March 22nd

"The Scriptures teach that a person who commits adultery whenhe remarries must dissolve his marriage relations with his adulterous partner before his sins can be remitted. He and his first wife must remain unmarried or be reconciled to each other."

J. T. Smith affirms and Glen W. Lovelady denies

March 23rd

"The Scriptures teach that a person who commits adultery whenhe remarries must not dissolve his marriage relations with his adulterous partner. They can be forgiven of their sins, and his first wife can now remarry without committing sin."

Glen W. Lovelady affirms and J. T. Smith denies

March 25th

"The Scriptures teach that the put away adulterer can remarrywithout committing sin."Glen W. Lovelady affirms and J. T. Smith denies

March 26th

"The Scriptures teach that the put away adulterer must remainunmarried or be reconciled to his wife (husband)."

J. T. Smith affirms and Glen W. Lovelady denies

The first two nights will be conducted in the church building at3433 Studebaker Road, Long Beach, CA with the last two nightsin the building of the church which meets at 24930 LakmeAvenue, Wilmington, CA. H. E. Phillips will moderate for J. T.Smith.

JERRY ACCETTURA, 2314 East Hundred Road, Chester, Virginia 23831 —After two and a half years in Knoxville,Tennessee I am working with the church at Rivermont, near Chester, Virginia. In October I was with the Berwyn, Illinoiscongregation where Bob Archer preaches. Nine were baptized justbefore the meeting and the meeting itself was very encouraging.Also, I was with the church at Virginia Beach, VA in a meetingearly in November. Jack Gibbert is the local preacher. Four werebaptized in that effort. Then Connie W. Adams was with us in ameeting at Rivermont with good attendance from Rivermont members, brethren from the Richmond area and from people inthe community. There were two services each day. One wasbaptized the last night. It is cause for rejoicing to see the gospelbeing eagerly heard and obeyed.GENE TOPE, 22 Ronalds Road, Kloof, Natal 3600, Republic ofSouth Africa—In June, 1976 we are hoping to return to theUnited States after 19 and 1/2 years in South Africa, four of themon this last tour. Can you help with our return travel expenses?Galloping inflation has hit international travel hard and it is going to take just on $8,000 for tickets and shipping of goods. Yet, wedo not want to place an unnecessary burden on anyone. Whetheryou can send us a check for $10 or $100 you will be helping, andmany hands will make light work of that which would be a burdenfor only a few. Send directly to the address above. Each gift will be acknowledged with thanks from us for your fellowship andinterest. We will keep you posted as to how this fund is comingalong. Our work among the Indians continues to make goodprogress and our prospects for the future are bright indeed. Twowere baptized this month—one was our son, Jimmy, now 13 yearsold. (Editor's note: The Topes have labored long and faithfully in South Africa. We hope interested brethren will quickly supply what is needed to bring his family back home. We understand he

will also be available for local work after some time to visit with relatives. He would be a good man for any place.)

H. E. PHILLIPS, P. O. Box 17244, Tampa, FL 33612—TheFletcher Avenue church continues to grow in number and in thegrace and knowledge of our Lord Jesus Christ. Connie W. Adamsof Louisville, KY did the preaching in the first gospel meeting conducted by the congregation. He proclaimed the gospel ofChrist faithfully and powerfully. The attendance grew each night,beginning with 114 on Monday night and reached a high of 194 onFriday night with an average of 155 for the five nights meeting.Five were restored to the Lord during this meeting. When in Tampa worship with us at the corner of East Fletcher Avenue and22nd Street. CONNIE W. ADAMS, P. O. Box 68, Brooks, KY 40109—In 1975 it was my joy to preach the gospel in meetings at Marion,Indiana (Westside), on five islands in the Philippines, at Mooresville, Indiana, Evansville, Indiana, Dyersburg, Tennessee (Northside), Highview near Chaplin, Kentucky, Expressway in Louisville, Kentucky, Fremont, Ohio, Studebaker Road in LongBeach, California, Courtland Avenue in Kokomo, Indiana, Fletcher Avenue in Tampa, Florida, Stevens Avenue in Huntsville, Alabama, Milbridge, Maine and Rivermont, near Chester, Virginia. In these meetings 140 were baptized, and 31 restored. About 25 meetings are now set for 1976. We will give the schedule in this paper along through the year in the hope thatsome of our readers in these areas will plan to attend.

We have seen evidences of much progress being made among brethren in many places. In some places we have seen a greatneed for more workers. One of the most neglected fields of all isthe great New England section of our nation. Very little work isbeing done in that area. What few preachers there are in thesestates are scattered and have to spread themselves too thin in thework. Maine is a good example. There are not more than 7 faithful churches with only three full-time preachers and two part timemen. The church at Milbridge badly needs a mature man to helpthem. We had over 100 for the last three services of a meetingthere in November. They have tried and tried to locate a man, but nobody seems interested. Yet there is a harvest of souls in that area to be reaped.

One interesting thing in these meetings perhaps needs to bepassed on. Every time we spoke on the family or related subjects,and announced it as many as two or three times in advance, thatinvariably became the best attended night of the meeting. Peopleare crying for help in this area of study. It has been a good yearand we thank the Lord for opportunities to preach and for healthto meet each appointment.JAMES W. ADAMS reports the sad news of the death ofAntonino Buta of Messina, Sicily. This faithful Italian brother labored many years supported by the church at Pruett and Lobit in Baytown, Texas. He ably edited a paper, Risveglio (Awake).The loss of a man of his stature is a blow to the work in Italy andSicily. He is survived by his wife, Cettina and three lovelydaughters. We weep with those who weep, while rejoicing in theblessed promises of the gospel.