THE MOON SHALL BE TURNED INTO BLOOD

Quoting from the prophet Joel (Joel 2:30-31), theapostle Peter said on Pentecost: "And I will show wonders in heaven above, and signs in the earthbeneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood,before that great and notable day of the Lord come"(Acts 2:19-20).

Some take this language literally and they believethat the moon, among other things, will become realblood (or as blood) when the Lord comes again. But weneed to recognize that Joel was using figurative language, denoting judgment. Similar or identical terminology is used several times in the Bible, signifying God's judgment.

Speaking of the judgment of Babylon, Isaiah stated:"For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened inhis going forth, and the moon shall not cause her lightto shine" (Isa. 13:10). Ezekiel spoke of God's judgmentupon Egypt as follows: "And when I shall put thee out,I will cover the heaven, and make the stars thereofdark; I will cover the sun with a cloud, and the moonshall not give her light" (Ezek. 32:7). Babylon was theagent used by God to execute judgment on Egypt.

Unless Judah repented Jehovah would visit her injudgment. The judgment is described: "The earth shallquake before them; the heavens shall tremble: the sunand the moon shall be dark, and the stars shall withdraw their shining" (Joel 2:10). Concerning thenations who reject the Messiah, Joel prophesied oftheir judgment in the following words: "Multitudes, Revelation depicted "a great earthquake; and the sunbecame black as sackcloth of hair, and the moon became as blood. And the stars of heaven fell unto the earth __ " (6:12). Cloaked in this figurative language isGod's forecast of judgment on the Roman Empire.

By now, it has become obvious that the precedingterminology, involving the heavenly bodies, is used todenote God's judgment rather than some literal phenomenon of these celestial orbs. The symboliclanguage portrays the gloom and woe that settle over apeople at the fall of their government, dignitaries,rulers and religious and social institutions.

The Expositor's Greek Testament states on Matt.

24:29: "It seems to me that in true prophetic Orientalstyle the colossal imagery of the physical universe isused to describe the political and social consequencesof the great Jewish catastrophe: national ruin,breaking up of religious institutions and social order"(Vol. 1, p. 295).

Now, then, back to Peter's quotation of Joel. It hasbecome evident that the darkening of the sun and themoon turning to blood is figurative language, referringto judgment. The blood, fire and vapor of smoke inverse 19 refer to bloodshed and burning of cities,during which time the billows of smoke ascend upward. The issue that remains to be settled is whatis the great and notable day of the Lord of whichActs 2:20 speaks?

The great and notable day of the Lord has beenvariously interpreted. Some say it means the final judgment day, some say the destruction of Jerusalem,while others say it means the day of Pentecost. Thoughwe are not able to prove conclusively to what event the

"notable day" refers, I am inclined to think Joel meant the destruction of Jerusalem.

As Matthew Henry said in his commentary, "this was the chief thing that Christ himself had foretold(Matt. 24) at his entrance into Jerusalem (Luke 19:41),and whenhewasgoing to die(Luke 23:29) ... it put a final period to the Mosaic economy; the Levitical priesthood and the ceremonial law were thereby forever abolished and done away ... it was the day ofhis vengeance upon that people for crucifying Christ,and persecuting his ministers."

R.L. Whiteside, commenting on Joel 2:28-32 thatPeter quoted: "Verses 30 and 31 evidently refer to thedestruction of Jerusalem and of the Jewish nation" (Reflections, p. 30). Adam Clarke commenting on Acts

2:20: "These are figurative representations of eclipsesintended most probably to point out the fall of the civiland ecclesiastical state in Judea,"

Homer Hailey, writing on Joel 2:30-31, said: "So, theoutpouring of the Spirit and His work for the redemption and salvation of man would result in judgment on those who rejected His message. The rejection of the truth of the Spirit by the Jews, andtheir persecutions of Christians, became the forerunnerof God's great judgment upon Jerusalem by the Romans, A.D. 70. The destruction of Jerusalem, which fulfilled the prophecy, in turn becomes a prophetic type of the ultimate end of the world and of the judgment of God on the world of the ungodly ..."(Com. on the Minor Prophets, p. 54).

In conclusion, let us always keep in mind that eventhough the language used to describe God's judgmentwas figurative, the judgment itself was real.

PEACE IN THE CONGREGATION

So often the work of a local church is greatly hindered by internal dissensions. Some congregations have a history of prolonged fussing andfeuding over one thing or another. They have very little influence for good in the community, for theyhave become so lost in their own conflicts that they have lost sight of the fields "white unto harvest" and are completely taken up in biting and devouring oneanother (Gal. 5:15).

I have been to places for meetings where there wasso much strife and ill-will that every lesson would have to be directed toward the church in an effort to settle such unnecessary squabbles. Sometimes brethren caught up in such disputes cannot even remember what started the trouble.

At Peace or Dead?

Some brethren have boasted that they are at peacewhen in reality they are dead. The church at Sardis had a name that it lived but was dead (Rev. 3:1). One brother bragged that the congregation he attended had no friction. Another, who knew the congregation wellsuggested that it takes moving parts to have friction. There are congregations which expired long ago and just need someone to come and preach their funeral!The peace of the cemetery is not that of which we speak here.

Things Which Destroy Peace

(1) Being soon angry. Some have explosive temperswhich can be ignited with very little spark. Turn one ofthese men loose in a business meeting, or a hotheaded sister loose on the telephone, after they think theyhave been wronged and then run for cover. Things could get bad! Paul said to put off anger (Col. 3:8). An elder is not to be soon angry (Tit. 1:7). Solomon gave usthe way to respond to anger. "A soft answer turneth away wrath: but grievous words stir up anger" (Prov.15:1). (2) Selfishness. There are those who are determined to have their way at all cost. In matters of judgment, theirs must always prevail. In such matters, all will not agree. Someone must yield. Elders must not be "self-willed" (Tit. 1:7), but then neither should other members who sometimes demand that they have their way or else they will disrupt the peace of the church,divide it if possible and lure just as many members away as they can. (3) Desire for preeminence. John wrote of "Diotrephes, who loveth to have the preeminence

among them" (3 Jno. 9). Some men are natural-born leaders. If you do not think so, just ask them! Somemen and women are determined to run things or else they will not play. They do not want to be just a laborer in the vineyard - they must be a supervisor.

(4) Self-justification. It is difficult for some to admit wrong. A position is taken, wrong words are said orimproper acts performed, and rather than confess the error and change the course of action, self-justification sets in. Then there is the Devil to pay. When we do wrong, we need the spirit of the prodigal son who came home and said, "I have sinned." (5) Ignorance. Some disruptions in churches comeabout because of sheer ignorance of what the Bible teaches. Jesus said those baptized were to be taught to "observe all things" he had commanded (Mt. 28:20).God said "Therefore my people are gone into captivity, because they have no knowledge" (Isa. 5:13). Hoseasaid "My people are destroyed for lack of Knowledge" (Hos. 4:6).

Things Which Promote Peace

(1) Genuine love for the church. Jesus loved the church and gave himself for it (Eph. 5:25). The welfare of the church is of far greater importance than any one of us. The church is the "pillar and ground of the truth" and ought not to be retarded in its work to satisfy the whims of immature, selfish and ignorantmembers. Those who really love the church will not want to see it suffer and bleed. (2) Sincere interest in the souls of others. Not only are we hindered in reaching the souls of aliens when discord is present in the church, but we often failin our responsibilities to each other as Christians. "Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others (Phil. 2:3-4). Many weak members and babes in Christ have been destroyed because of thoughtless disturbances caused by hard-hearted brethren who would rather argue than work. (3) Retaliation forbidden. "Dearly beloved, avengenot yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith theLord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for is so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good" (Rom. 12:19-21). Has someone in the congregation slighted you? Have you been shamefully mistreated? Then forget about "getting even." Leave that up to the Lord. (4) Try to understand the other person. The prophet Ezekiel said he went to those of the captivity and "sat where they sat" (Ezek. 3:15). All of us are different. Our personalities, backgrounds, likes and dislikes, and daily circumstances vary. One may be in poor health at times, another distraught over familyproblems of which others are ignorant. There are babes in Christ who have not had time to grow to maturity. Some are weak and need patience and understanding. Each of us should give the other person the same understanding we desire for ourselves. The "golden rule" must be applied by Christians in their treatment of each other.

r eal problem. The cause of Christ suffers when brethren cannot rise above pettiness. Let us strive tofollow after things which make for peace, doingnothing through strife or vainglory. Brethren, don'tlet splinteritis destroy the work of God.

ATTENDING WITH INTEREST

When we go from the first Law of the teacher to thesecond law of the learner we run smack into problems.It isn't long before we find out that the Learner mustattend with interest to the material to be learned. That statement expresses why some learn and some don't.It also let's the teacher know his very first responsibility when presenting a lesson. If the learnerhas to be there with some degree of interest . . . whatis incumbent upon the teacher to aid in getting thatdegree of interest?

In times past we have often had some very strongarguments presented that this is 100% the responsibility of the learner. Strange thing is thatthis argument usually comes from teachers who havegreat difficulty in getting students interested. A sortof Catch 22.

To me, this is one of the two most difficult of laws.The other being the Law of the Learning Process.These two are somewhat outside my pure scope ofcontrol. They are within the mind of the learner. I caninfluence the thinking but it is beyond me to control. Imight like to, but God did not allow for that type ofthing in the teaching/learning processes. Jesus came tothis principle between a few of his miracles. What doesMark 8:17-18 say? Picking up part way through the17th verse: "Perceive ye not yet? Have ye your heartyet hardened? Having eyes, see ye not? And havingears, hear ye not? And do ye not remember?" Here isthe greatest teacher having learning problems with thestudents.

Basic to his questioning is the word perceive. Whatdoes it mean? Too many teachers have not a pureunderstanding of the word and how it affects their ability to get over to their students the major points ofa lesson. To define perception we have to go beyond themind and thought processes to the influence or stimulants that put it there. Most definitions include

e the following: to attain awareness (understanding)through the use of and stimulation by the senses.e Please note that in the context of Mark 8 as we aren between miracles, even then they had not perceptionn about what had just taken place. They had forgottengagain. Now is it strange that under some miracles the

learners could use one or two senses. Yet in this forgotten miracle they could have used all five! Is thisan accidental lesson? Hardly. Yet here it is that they,the disciples, had just completed a learning sessionwherein all the senses could have been used. Maximum effort for enforced learning. In this feeding of themultitude they used their eyes, their ears, their handsfor touch, their mouths for taste and even fish has asmell! All five senses engaged in the lesson and sopromptly forgotten. The role of the teacher is not aneasy one. In this matter of perception, it is not neweither. For we see the word within Proverbs 4:5-7. The exact word used here is understanding. Our termperceive is old middle English and French, with the perbeing for thoroughly and capere being to take more of.In modern terms we'd be more likely to use understanding or awareness. Just as in Isaiah 28:13"But the word of the Lord was unto them preceptupon precept, precept upon precept." Would that thiswere true today. There isn't near enough perceptiongoing around. Scarce as hen's teeth so to speak.

Perhaps that is the trouble, too much speaking and not enough stimulation of all the learning senses. Of course we'll cover this in the section on the learningprocess but to briefly state just one point: If learningtakes place with sound in the ears at x level of understanding, it will take place at 6x level when sight is combined with sound. This is why you remembercertain key points of a sermon. The preacher has noteda few key words and reference points on the board. Hehas helped us to remember. Some never use the board,never make a note of a key point and are upset when noone remembers what was the thrust of the message.There are many examples.

I have asked adult classes, ten minutes after theclose of a sermon, to give the key point of theinvitation, and the scripture upon which it was based.Out of twenty to thirty class members, including the preacher's wife ... no answers! And this is just tenminutes after the lesson closed. Sure, we all heard it.Sure, we even saw the words on the board ... but didwe really move ourselves to active listening? To activehearing to active understanding? I doubt it.

Now leave the adult classes for a second and enter the world of the third grader or the eighth grader or theteen ager. How much interest are you as a teachergoing to generate if your own effort is not 100% inpreparation? If you have slacked up on Law no. 1 about the Teacher must know that which he is to teach . . . then you are working with a shortage of interest-provoking power from the word. And the class will findit out quickly.

When in the military some one screamed "TENSHUN!" Eyes snapped, heads popped, muscles tensedand full 100% concentrated effort was expected andeven gotten. Now this is not the modern Army I amspeaking of, not the post Nam group. Not even the post Korea group. This was the old time of discipline.Which was a time of concentrated effort directed toward obedience. A command was given, it wasobeyed.

We can't do that in schools today. Not even inUniversities. Times and conditions have changed drastically. Even in a few decades. The old days willnever return. Therefore, we have to be flexible enoughto move with the winds of change and adapt ourselvesto them. Since the Lord's army is composed of 100%volunteers and our discipleship has to be internallyinspired, it must be a type of self-generated interest. Itmust be an internal motivation. Teachers must do their very best to stimulate to learning. Not to cast stumbling blocks in their path. I once quoted a publisher who stated something like this: "The number of people who put themselves out to attendclasses of any sort are few. When material is presentedin such a poor fashion, it fails to interest those fewlearners. It is not the fault of the material, excellentthough it may be, it is the fault of poor presentations, stealing time from the few who are giving and notreceiving." That's a botched up paraphrase I am sure, but it means we who teach have a great responsibilityto stimulate the learners to come back again and againto learn more and more.

It's not an easy task. It's a very difficult role to fill.It has much to be said for it. "And he gave some, apostles, and some, prophets, and some, evangelists, and some, pastors and teachers" (Eph. 4:11). That's recognition enough.

There's a bit of a cycle in learning-interest here. Ifthe teacher hasn't had it, doesn't get it, doesn't keepafter it, then he will never be able to impart this desireto his students. Strange that this is, the more you give(of this stimulation) the more you have. It's a whole lot like the oil in the cruse in I Kings 17:14.

We must keep the oil of learning flowing from teacher to student. God won't let it run dry there either.

LET US RISE UP AND BUILD Leadership / Planning, Nehemiah3

In our last study we introduced Nehemiah 3, by

asking why God included a long list of nothing but

names in his sacred text? We observed that there are

at least 2 good reasons for their inclusion. (1) To

demonstrate God's concern with people, and (2) to

show His interest in the Work they do.

Now, we move to the heart of Chapter 3, the need for planning. In every phase of life we are either involvedin planning ourselves, or we are functioning under theplans of someone else. That is, in every phase except inthe name of religion, where we think that planning istotally unnecessary. The average congregation doesn't have the foggiest idea where it is going or what itwants to accomplish. How many sessions were held inthe church where you attend "to determine what weare going to do this year?" Then, at the end of the year,evaluate what you have done and see if you came closeor not? Without planning we can't determine if we have accomplished anything or not. Has anyone eversat down and determined what he wanted a youngperson to do and to be spiritually at the end of hisSenior year in High School? After all, that student hasbeen in Bible class from the time he or she went into the pre-school class, and now he is finished with theSenior High Bible class. What do you want him to bespiritually? If we do not have some kind of goal inmind, how will we know if he has become what we hadhoped? We blindly shot an arrow into the air andmissed the target every time. Nehemiah 3 will enable us to learn about the three things necessary for doingGod's work.

I. Cooperation.

The first factor needed for spiritual planning iscooperation. Nehemiah forged together 3 diversegroups into one cooperating unit to build the walls. Notice the 3 groups in Chapter 3: (1) the priests, eventhe high priest; (2) the nobles, or the princes; (3) thecommon people. These three groups had to unified ifthe wall was to be constructed. Listen with me to the conversation at a typical business meeting that Nehemiah is conducting. First, the priests say: "Youcan't expect us to build the wall, we are teachers," and"our gift is to offer sacrifice," so "we can't work on the wall." Then the nobles and the princes speak up: "Well, we can't work on the wall because we are the decision makers. We are supposed to call the plays andmake the decisions." Finally, the people speak up,"Well, we aren't going to build the wall; that, is whatwe pay the priests to do. "

Nehemiah took these three diverse groups and blended them into one unit so that each one worked toward the overall goal, completion of the wall, ratherthan serving his own personal interests. In Acts 4 wefind people in the New Testament doing this very samething as they sold their houses and possessions and gave the money at the feet of the Apostles. Each subordinated his personal goals to the goals of thegroup. In this case personal sacrifice was made for thegood of the body. Ananias and Sapphira couldn't dothis. So it is today if we fail to cooperate in the workGod has given us to do. In God's wisdom, He determined that we could accomplish more together than we can as individuals, so He established a unified fellowship called the body, or the church. Then he taught us the lesson of inter-dependency byusing the human body as an illustration. Just as we need the hand, the eye, the foot so none can say because "I'm not the eye, I 'm not of the body.'' and thus say that we don't need each other in the church.We live in a day of independence: "do your own thing," but we must submit to one another to the common goals. If there is a failure to submit, oftentimes small groups, cliques, or factions developand the seed of division is not long in bearing fruit.

II. Coordination.

In the 3rd Chapter, Nehemiah records 31 times thephrase "next unto him" or "after him." As we study adiagram of the city walls we can see the entire job laidout before us. Can you imagine the business meeting when this work was discussed? "I want to build by theWater Gate because I get thirsty when I work." Or, "Iwant to build by the Old Gate because it has so manymemories." Or, "None of us want to work at the fish gate because of the smell." Nehemiah divided up thework and made specific assignments based on whereeach one lived. Each family was to work on the wallclosest to where they lived. This was done for 2 reasons: (1) Convenience. Why spend all morning intraffic getting to where you were going to work? (2)Concern. If you worked on the wall closest to yourhome you would give it all you had, because no onewanted the enemy coming through his own back yardor door.

The difference between cooperation and coordinationis great. A football team may be behind 68-0, so in thehuddle every player has a plan. The quarterback wantsto run a quarterback draw. The flanker wants a 50yard pass. The fullback wants a run off tackle. All areexcited and committed, but guess how many pointsyou'd score? If we all decided how we were going towork, then each runs off in a different direction, we'd do little good in the kingdom. There is no coordinationin this type of activity. "Stir an anthill and you'd have activity, but no coordination."

Coordination involves three principles: (1) discoveryof spiritual talents, (2) developing spiritual talents, and

(3) deployment of spiritual talents. Discovery means that we find our most infectious people and put themto work. Developing means that no one is born full grown in the body of Christ; each of us has to develop."I can't teach", many say. "Well, have you ever tried?" "No." "Then, don't say you can't teach." What you need is training, practice, and help to develop yourpotential. Finally, deployment. This is simply gettingthe right person in the right job and going to it.

III. Completion.

Once we have cooperation and coordination, then comes the final aspect of spiritual work, COMPLETION. Notice in Chapter 3 you find morethat 41 times, — "they repaired." The past tense of theverb, "repair." They finished what they started! Boththen and now it is easy to see how wonderful it is aswe observe a people who were given a task by God and worked on it continually until it was finished. In Luke 14:28 we find people who began a task but werenot able to finish it. Why? Because they did not countthe cost. The difference between the work of God and the work of man is that God finishes His work, while man's work is still incomplete. Consider the tower of Babel for a moment. God confused their languages and the text says "they left off building thecity." How many half-completed towers does the Lord see in our lives, monuments to mediocrity. We actually plan for failure because we DO NOT PLANAT ALL. The church at Sardis (Rev. 3:2) did not complete its work either and was going to lose its candlestick. Oh, it's fun to get all excited and start anew work, a new program, new bible study, a new visitation schedule, but what about the old one? Somany of us are just like Sardis. We never finish whatwe thought at one time was important enough to start.Nehemiah saw his work of rebuilding the wall completed (Neh. 6:15). It was finished in 52 days!

In conclusion, planning takes 3 things: I. Cooperation, II. Coordination, II. Completion. In the Lord's work we must set a target then evaluate to seeif we hit it or not.

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FOUR GREAT FOUR-LETTER WORDS—HELP

In our very early years we must have help to survive.From that time on, the need for assistance from othersnever leaves us. As we grow we need help to learn howto care for ourselves. In our adolescent years we musthave help to learn to become useful, productivemembers of society. When we are old we often needhelp again. And so it goes through life.

Since we all must have help at some time or the other, we are obliged to be helpful ourselves. It wouldbe a thankless person indeed who took the aid and assistance of others all through his life and gavenothing in return. We must reciprocate such actionsand return such favors. The Preacher, in Eccl. 4:9-11, sets forth the principle of our helping one another. "Two are better than one," says he, "because theyhave a good reward for their labor." There is alwayssome hope when there is someone around to help.

We should help one another. In Heb. 10:24 we are advised, "And let us consider one another to provokeunto love and good works." Such provocation todutifulness is an act of helpfulness. Oh, we may be ableto lift the load by ourselves, but how much easierbecomes the task when there is someone to help (Gal.6:2). The help provided for our fellows may range from a meekly applied restoration (Gal. 6:1) to outrightchastisement (Heb. 12:5-6). But the help supplied willbe out of love and concern for others and not in the spirit of self righteousness. And such help is offeredwithout any thought of reciprocity, but with a viewtoward heaven both for oneself and the object to whomhe extends such courtesy (Phil. 2:4).

We should help bring someone to Jesus. I am impressed with the fact that when Andrew heard Jesus speak, the Scripture says, "He first findeth hisown brother Simon ..." and "... brought him to Jesus." It is a grand and glorious thought that we, impotent and imperfect, senseless and sinful, finiteand feeble, can actually bring someone to Jesus! Theadmonition to help bring others is ever-present in therevelations of the divine record. Jesus' assignment tohis apostles demanded it (Matt. 28:18-20). The earlyday disciples illustrated it (Acts 8:4). Paul's advice to preachers enjoins it (II Tim. 2:2). And we are all included within the scope of it (Jas. 5:19). In fact, thegreatest help we can be to another is to bring him toJesus.

We need to help the cause of Christ. We are engaged in the most outstanding conflict ever waged. Our strivings are for righteous ends, ourpurposes for the most noble aims; our designs are forthe very highest good, for we seek to help the cause ofChrist. And there

is no one among us who does not have his place to fill,his duty to perform, his work to do. "For the body isnot one member, but many" (I Cor. 12:14). There is nottime for petty jealousy, juvenile ambition, self-aggrandizement. There is only time to be about theMaster's business—helping others to know Jesus,helping the weak who have fallen back into the world,causing others, by our example of good works, to wantto join us in glorifying God and in seeking after Him.Every man is needed, everyone must help. We mustraise His banner together—each sharing the burden,each sharing also the honor.

Jesus is the great helper. He came into world for that purpose (Matt. 1:21; Lk 19:10). Never was theresuccor like he gave, never was there a quality of aidwhich compares with that which he provided.What a Saviour! He "made himself of no reputation"to save us from our sins (Phil. 2:7). He "gave himselffor our sins that he might deliver us from this presentevil world" (Gal. 1:5). He made it possible for his tobe "holy and unblamable and unreproveable in hissight" (Col. 2:22). There is no man who is not the objectof his love, no person who is not the subject of hissalvation (Titus 2: 10-11). Even to those who have notcome, he yet holds out his hands of love, offering peace,forgiveness, rest. Hear the pathos, the longing, pitifulextension of himself as he cries out, "O Jerusalem,Jerusalem, How often would I have gathered thychildren together even as a hen gathereth her chickensunder her wings, and ye would not" (Matt. 23:37). What refreshing love! An ever-present help is he!

Let us follow the example of our Lord. Let us help. Let us help our brethren. Let us help the cause of ourLord. Let us help someone find Jesus. Let us befaithful to him who has so wonderfully benefited us,"so that we may boldly say, The Lord is my helper andI will not fear..." (Heb. 13:6).

The Revelation to John is an extraordinary book. Itis a coded communication intended to convey amessage of assurance for the first century saint. The key that deciphers the code and reveals the meaning ofthe symbols used therein, is the Old Testament. As a result, Revelation speaks not the language of Paul orPeter, but rather the language is that of the Old Testament prophet. And until one fulfills the prerequisite of Old Testament study, the book ofRevelation will forever be a hidden mystery. But forthe one who uses the key to unlock the code the bookwill provide the greatest joys and blessings to be foundanywhere. Revelation announces: "God Is In Control!" And because He reigns, and not Rome, theChristian can receive comfort and consolation even in the midst of extreme persecution for he knows thatcome what may, the cause of our great God will bevictorious. The book of Revelation is indeed a book of blessing for God's people.

I. "Blessed is he who reads and those who hear the words of the prophecy, and heed the thingswhich are written in it; for the time is near"(l:3).

II. "And I heard a voice from heaven, saying, "Write, 'Blessed are the dead who die in the Lord from now on!'" "Yes," says the Spirit, "that theymay rest from their labors, for their deeds followwith them" (14:13). III. "Behold, I am coming likea thief. Blessed is the one who stays awake andkeeps his garments, lest he walk about naked andmen see his shame" (16:15).Why is such a blessing here proclaimed? As verse 14

announces, "the war of the great day of God" is aboutto begin. It is imperative that the Christian be readyfor the inevitable conflict. Throughout the book thegreat battle has been building and intensifying andgrowing toward a climax, and here it is — THE BATTLE OF ARMAGEDDON! It is Rome versus the church, Satan versus Christ, and the allies of the devil versus the allies of God. This is "the war" of which there is to be no comparison.

To understand the hope of the Christian during thisconflict one must back up to verse 12:"And the sixth angel poured out his bowl upon thegreat river, the river Euphrates; and its water wasdried up, that the way might be prepared for thekings from the east." To the Jewish mind the Euphrates River signified military power and strength. In Isaiah 8:7-8 the prophet declares:"Now therefore, behold the Lord is about to bring onthem the strong and abundant waters of the Euphrates, even the king of Assyria and all his glory,and it will rise up over all its channels and go over itbanks. Then it will sweep on into the land of Judah, itwill overflow and pass through..." Thus, the Euphrates symbolized military might, here given torepresent the invading Assyrian army into Israel. InRevelation 16:12 we see that while the saints are in preparation for "the war," that God dries up the Euphrates. Now if the Euphrates River was synonymous with military power (and to the Jewschooled in Old Testament history it was), then whatare we being told? Somebody's power is being dried up! Now a couple of questions are in order: (1) Whodries up the waters? God does! (Ex. 14; Jos. 3; 2 Kgs.2) (2) For whom? God always dries up the waters forHis people! So what do we have? This "drying up" isa work of God for His people, and it speaks of theputting down of military might. The drying up ofthe water is telling the first century saint that Godis going to intervene and "dry up" the military power of persecuting Rome. Why? In order to prepare the way for the "kings of the east." Who are they? They are the same ones who will be walkingthrough on dry land. Who is it that always walksthrough on dry land? GOD'S PEOPLE! The "Kings of the east" represent the redeemed of God (5:9-10).The premillennial notion that advocates that God isgoing to dry up the literal Euphrates River and 200 million Chinese will come marching through to do battle with His people has one great flaw: GOD DOESN'T DRY UP THE WATER FOR THE ENEMY. The Christian of John's day was facing agreat military power that was set on destroying the church. But God intervenes, dries up the water i.e. Hetakes away their power, thus giving the saints a preview of victory.

Verse 16 gives the location of the battle-ground asArmageddon. Again one must be familiar with the OldTestament to get the significance. Here was the placewhere God defeated every army that came againstHim in rebellion. And here it is given to represent thefinal battle ground between the armies of Satan andthe Christian. Now I ask the question, if the battle isgoing to stand or fall on natural terms — who will bethe victor? Why Satan of course. What gives the Christian hope is seen in the fact that God will step in,dry up the water, and His people will come marching through on dry land to victory.

Is this a literal battle? Why of course not. If verse 16be literal then verses 13-14 must likewise be literal. If such be the case before the battle begins there must be some literal miracle-working frogs going about recruiting for the devil. Such is to silly too consider.This is a symbolical battle portrayed to offer theChristian assurance in a time when he needed to be assured. And so the Lord says, "Blessed is the one whostays awake and keeps his garments ..." We shouldalways be ready for the coming of Christ, whether innational judgment (as portrayed here), or the final judgment of all. We are admonished to "Keep ourgarments." Only those with pure garments, i.e. cleanlives, will be presented to the Lord (Col. 1:22; 2 Pet.3:14).

IV. "And he said to me, "Write, 'Blessed are those who are invited to the marriage supper of the Lamb'" (19:9).

What a privilege it is to follow the Lamb. Chapter 19is a vision of victory for the saint. Its message is:Hallelujah, Praise God! In verse 6 the reason is givenfor the praise, "For the Lord, the Almighty reigns."There is the why. Rome thought she reigned. She wasthe "iron army" that crushed everyone and everythingin her path. But there was one king who stopped hercold. He is the KING OF KINGS and He reigns.

The church was about to be destroyed and now she issaved. Daniel said it long ago:

"And in the days of those kings the God of

heaven will set up a kingdom which will

never be destroyed, and that kingdom will

not be left for another people; it will crush

and put an end to all these kingdoms, but it

will itself endure forever." (Daniel 2:44),

To celebrate the victory the picture is given of awedding feast. The saints have overcome and rejoice intheir praise to God. We too should join in praise toGod. He is the creator, the sustainer of our life, and thegiver of all that is good. Yet it seems at times like suchan unbearable burden to get folks together to praiseGod. People, if we don't enjoy praising God now, then heaven isn't for us. For there we will praise Him forever and ever. Yes, Romes will come and go but thekingdom of our Lord will forever stand.

V. "Blessed, and holy is the one who has a part in thefirst resurrection; over these the second death hasno power, but they will be priests of God and ofChrist and will reign with Him for a thousand years" (20:6).

Here a blessing is pronounced on those who continued stedfast, who refused to give up or give in tothe pressures of the day. They had had a part inwitnessing the resurrection of the cause of Christ. Thechurch had been bruised and persecuted but she survived and surpassed and is seen being raised to herrightful place. To the Christian who paid the price and remained faithful and true, "Blessed...."

Three rewards are here offered the saints who overcame: (1) the second death would have no powerover them, (2) their special relationship as a holypriesthood unto God would be forever, and (3) theywould reign with God for a thousand years. The number 1,000 refers not to time, but rather it speaks of the perfect and total triumph of the church. Again theOld Testament unlocks the symbol as passages such asPsa. 50:10; Deut. 7:9 show the number 1,000 was usedto speak of completeness and perfectness. Here itspeaks of the total and complete victory of God's people. To the ones who proved their allegiance • "Blessed..."

VI. "And behold, I am coming quickly. Blessed ishe who heeds the words of the prophecy of thisbook" (22:7).

Here is the same beatitude as in 1:3. The Christian then was faced with all manner of difficulties and stress. He needed this book, and so do we. Brethren,we don't know what the future may hold. We've had it good as far as being allowed freedom to worship God.But what will life be like for our children? Our grandchildren? May I suggest that we spend time learning the message of Revelation and begin toteach that message to our children so that whateverthe future holds the child of God can take comfort in knowing that his/her Father is in control.

VII. "Blessed are those who wash their robes, thatthey may have the right to the tree of life, andmay enter by the gate into the city" (22:14).

The wise man concluded, "Behold, I have found

only this, that God made man upright" (Ecc. 7:29).

When we come into this world our robes are innocent

and free from the pollution of sin. Eventually

however, our robes become soiled and blemished with

deeds of unrighteousness (Rom. 3:23), and we must

do as Ananias instructed Saul in Acts 22:16, "Arise,

and be baptized, and wash away your sins." In God's

great scheme of redemption there is the (1) divine

participation, and there is the (2) human participation

as illustrated by Paul's statement in Eph. 2:8 where he

says that we are saved "by grace" (God's part),

"through faith" (man's part). Man must provide the

faith in order to have the forgiveness. Such a faith is

not an inactive faith but rather it is an active faith that

leads one to be baptized in order to cleanse his robe (1

Pet. 3:21).

To the one who follows God's instructions is the

promise of "the tree of life." However, please be aware

that such a privilege can be taken away. Verse 19,

"And if anyone takes away from the words of the book

of this prophecy, God shall take away his part from the

tree of life ..." Therefore, it is imperative that we wash

our robes and remain unspotted from the world in

order to have right to "the tree of life." Conclusion

What a book! To have the comfort of knowing thatwhatever may happen; be it persecution, suffering, orvarious difficulties, the saint can take courage andhave consolation in having the assurance that the Godwho created the universe is able to rule the universe and is able to achieve His ultimate purpose. God reignsand loves His people. WHAT A BLESSING!

WHY CHURCHES GROW

A book by the above title by Flavil R. Yeakley, Jr.,Ph. D, was published in 1979 by Christian Communications, Inc. P.O. Box 238, Arvada, CO 80001. The sub-title is: "A Social Scientist Looks at Patterns of Growth in Churches of Christ. "

Research reported in this publication began in 1973with a mail survey of 2,000 randomly selected congregations. 48 of these were selected for in-depthstudy, 16 each in the top. middle, and bottom 20% inregard to net growth (conversion rate minus drop-outrate). Conversions of the children of Christians werenot included.

The data were collected from church records; interviews with 48 "pulpit ministers"; 240 recent converts; 240 people someone had tried and failed toconvert; 240 people who dropped out of church soonafter baptism, ad 513 members who did the teaching inthese efforts.

Brother Yeakley (who serves as an elder in an institutional congregation) states that between the years 1945 and 1965 the churches of Christ were thefastest growing religious group in America. Then from1965 to 1975, churches of Christ slipped to 12th ingrowth rate. In 1975, the typical congregation of around 160 members had 8 baptisms, 6 of whom werechildren of members. Half of these eventually dropped out. When the annual death rate is subtracted, the growth rate was less than 1%.

He .estimated zero % growth rate in 1980, and flatlystated that if the trend continues, churches of Christ will be half their present size at the turn of the centuryand will disappear entirely in this country in the nextgeneration's lifetime.

But what about the large institutional churches thatwe hear of that are baptizing 100 or more per year?Brother Yeakley mentions those groups which report very impressive baptism statistics. But he also mentions what we do not hear about. That's their "equally impressive drop-out statistics." He claims that some of these congregations that have been reporting over 100 baptisms per year for the past 5years still have essentially the same total membershipthey had five years ago.

Congregations which seem to be growing are "reallyjust swelling" with transfers from other congregation. 75% of members added in the typicalcongregation "come by transfer." Many churches showing remarkable increase in attendance have brought this about entirely by children brought in through a bus ministry. Brother Yeakley apparentlydoes not view such as real growth.

I think his analysis of this situation is worthy of ourattention. First of all, from the standpoint of whatdoes not affect growth. The age of the preacher is not asignificant factor. What little statistical difference there was favored the older rather than the youngerpreachers. The educational level of the preacher did not turn out to be statistically significant. Organizedsocial events did not appear to be a factor in churchgrowth.

What did appear significant were: 1) balanced gospelpreaching; and 2) close personal relationships. While Brother Yeakley emphasized that a generally positiveapproach in preaching was most productive, he alsopointed out that "Just as surely as it is a preacher's duty at times to comfort the afflicted, it is also hisduty at times to afflict the comfortable."

Regarding relationships among members, it was observed that when converts formed personalrelationships with members of the congregation, theywere more likely to remain faithful. When they did notform such relationships, they were likely to drop out.

A good springboard is there provided by which wemight pounce on the liberals like "slick on okra" (I gotthat from Lloyd Nash). But my mood is a bit more reflective as I ponder such findings. I'm moved to address my brethren and myself in these conservativecircles: May we not be warned by these alarming statistics?

"Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things" (Rom. 2:1).

REDEMPTION (1)

Redemption is defined "to liberate by payment; tofree from the bondage of sin." W.E. Vine defines "exagorazo" as "denoting to buy out. Ex. Especiallyof purchasing a slave with a view to his freedom.""Lutroo" (redeem; cf. Titus 2:14 "who gave himself forus, that he might redeem us from all iniquity") this isthe spiritual sense.

The grand central theme of the Bible is REDEMPTION. Redemption and blood are inseparably connected in the Scriptures. As a crimson thread there is an interweaving from the first example to the last. Paul emphasizes the significanceof the blood of Christ to the Ephesians like this. "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessingsin heavenly places in Christ: In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace" (Ephesians

1: 3,7). Only as we appreciate the grand central themeof the Bible and view the overall presentation of itcan we properly fit the bits and pieces. Limited perception is, no doubt, in part traceable to failure to see the continuity of revelation. Hopefully, these articles can contribute to a more objective and comprehensive view.

With the sin of Adam, the world, every accountableman, woman, boy and girl, came under condemnationto thus stand in need of redemption. The act of sin is inevidence with Adam's disobedience to God in the Garden of Eden. "But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eatof it, neither shall ye touch it, lest ye die" (Genesis 3:3),was ignored by Adam and Eve in favor of the serpent'statement, "Ye shall not surely die." The result of thiswas alienation, separation from God. Adam and Evebegan to die. By the same disposition and action thesame result has been the plight of all. "And you thatwere sometimes alienated and enemies in your mind bywicked works, yet now hath he reconciled" (Col. 1:21).The fact of sin from that time imposed a plight whichwas to ultimately be averted in Jesus Christ.

God, unwilling that man be without an alternative,having created him with will, the power of choice,envisioned the need for an option to provide freeexercise of will. This posed a problem. How coulddivine law be upheld, justice vindicated, and at thesame time, how could the rebellious heart of humanitybe touched and man reconciled? Punishment alone was not the answer. What then? Only by an extraordinarymanifestation of love. "For God so loved the world,that he gave his only begotten Son, that whosoever

believeth in him should not perish, but have eternal life"(John 3:16). Such a demonstration would magnify divinelaw, demonstrate God's mercy and goodness, open theway of redemption and give free agency to human will.This would provide the option. Man could accept the way provided by God or reject it.

Thus redemption is "the eternal purpose of God," it isthe "mystery of his will" kept secret until finally revealed "unto the apostles and prophets by the Spirit." "Which in other ages was not made known untothe sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit" (Eph. 3:5). God's purpose was to send Jesus in the fullness of time; establishthe church; publish the gospel; redeem and reconcile allunto himself. Our initial effort in this series will beginthe tracing of the eternal purpose of God from Adam through Moses.

We have come to refer to the first 2500 years ofbiblical history as the age of Patriarchy. One has to readbut three chapters into the book of Genesis until he isgiven first hint of God's eternal purpose. The gospel,"good news of salvation", is glimpsed for the first timein Genesis 3:14-15. A "veiled" reference admittedly,but obviously envisioning divine purpose as the "germ"of every future prophecy concerning Messiah is recorded. The forces of evil would indeed bruise the "heel" of the seed of woman but in so doing a moresevere wound would be inflicted to the "head" of the serpent. The "seed of woman" is a reference peculiarto Jesus Christ (Gal. 3:16). Thus we are projected tothe ultimate expression of God's love and the consummation of his purpose in and through thedeath, burial and resurrection of the Son of God.Bruised in death, but in overcoming death, hell, and the grave through resurrection, a mortal wound is

a inflicted upon Satan and through the blood there shed, a way is paved and paid for the redemption of mankind. Here indeed is a pointing to the climax of aplan foreordained but hidden until consummated inChrist and revealed in the gospel. "But with the precious blood of Christ, as a lamb without blemishand without spot: Who verily was foreordained beforethe foundation of the world, but was manifest in theselast times for you" (1 Pet. 1:19-20).In complement to our understanding of the eternalpurpose of God, be it remembered that during this first

s age of human history sacrifice was a positive institution. The first of record concerns Cain and Abel (Genesis 4:1-12). Cain brought of the fruit of theground an offering, Abel brought of the firstling of hisflock. "And the Lord had respect unto Abel and to hisoffering." Why? Hebrews 11:4 says, "By faith Abeloffered unto God a more excellent sacrifice than Cain." Since "faith comes of hearing and hearing by the wordof God" we conclude Abel offered according to God's direction (Rom. 10:17). In so offering his sacrifice wastypical of the ultimate blood offering, the blood ofChrist, and began a continuity in sacrifice pointing toit. Cain's was not so recognized and accepted. Fact is,every sacrifice from the first to the last of the OldTestament economy, as respects purging and sin was apointing to Christ, to the "Lamb slain from the foundation of the world" (Rev. 13:8). Herein is thepeculiar sanctity of blood which obtains through the

Old Testament. The type is sanctified till the anti-type,the shadow till the substance materializes.

Growth of the human family brought the development of marked wickedness identified in thecircumstances leading up to the flood (Genesis 6).God decreed the destruction of the unrighteous and the salvation of the righteous. Noah was saved by faith (Heb. 11:7) and obedience to divine instruction in the building of the ark. Peter refers to it as a salvation by water and makes it typical to the faith and obedience which leads to baptism for the remission of sins. "The like figure whereunto even baptism doth also now save us (not the putting awayof the filth of the flesh, but the answer of a goodconscience toward God) by the resurrection of JesusChrist" (1 Pet. 3:21).

The emphasis upon the purpose of God which underlies the first eleven chapters of the Bible givesway to the gospel in promise with the opening ofthe twelfth. Here the initial statements record the selection of a single family through whom God is toconsummate his eternal purpose to redeem sin cursedmankind. With the promise to Abram, "I will bless thee, and make thy name great; and thou shalt be ablessing" (Gen. 12:2), God's plan develops through Abraham's seed. Type and prophecy revealed the budding of the plan that was to blossom in Christ andshed the sweet fragrance of love and mercy upon all. Itis thus that the Old Testament helps to establish theNew Testament.

From the call of Abram, one family of peculiarsanctity is the object of the inspired record. This doesnot admit the remainder of the human family withoutthe knowledge of God for such is not the case. However, vanity and foolishness becoming the rule,there was produced a darkened heart and depravitybecame the rule of life (Rom. 1:19-22).

The life of the patriarch Abraham is fraught withtests of faith, the more memorable of which is the case of Isaac (Gen. 22:1-14). The command to offer the sonof promise can but be viewed through our eyes as a supreme test of faith which brings a thrill to our hearts. We, through faith's eye, walk with Abraham tothe designated place, pick up every stone in the building of the altar, select every stick of wood for thefire. Isaac's question, "where is the lamb for a burnt offering?" is faintly heard through the ears of faith."God will provide " is the answer, and He did. In thesparing of Isaac there is a typifying of ultimate hope,resurrection, in figure (Heb. 11:17-19), along with continuity in the development of the promise.

Subsequent history involves us with Isaac, Jacob,Joseph's betrayal and Jacob (Israel) and sons in Egypt. Moses graces the pages of inspired history, atype of Christ, and deliverance from Egyptian bondagesees a family becoming a nation. At Sinai the Law isgiven, nationalizing the seed of Abraham, and the Israelite nation is born. This marks the end of an era of limited duration, Patriarchy, the father rule period.Nevertheless, an era in which a cardinal rule is stressed and exemplified in the God-man relationship. There isone overriding and underlying principle: obey and beBLESSED; disobey and be CURSED.(to be continued)

This time, I want to write concerning several subjects vital to preaching in overseas areas, and make three basic points. First, support of gospel preachers, Scripturally, IS on the basis of need. Second, churches of one nationality and race may send supportto a preacher of another. Third, preachers' "need" maywell include the responsibility to support others thanthose in his immediate family; others for whom he isresponsible also fall under the authority of 1 Tim. 5:8.

Point # 1: I recently listened to a well-known gospel preacher state he questioned need as the basis of preacher support. His contention, primarily, was thatneed is not the way secular wages are determined-thatin this area, these are paid on the basis of the job, itsproductivity, etc. He claimed the needs of the individual worker were incidental to deciding this wage. Perhaps, but surely unions would argue this point. Anyway, whatever be the basis of secular wages, NEED is the Scriptural basis for determining what the support of a preacher ought to be. See 1 Cor.9:6-14 (especially verse 14), 2 Cor. 11:8,9; Php. 2:25,30; 4:15-18 and Acts 20:34 on this.

Point # 2: Churches of one nationality and race MAY send support to a preacher of another. Those congregations which supported Paul, for the most part, were composed of Gentiles. If we want to look at differences in race and nationality, it would be difficultto find any greater than existed between the Jew (Paul)and Gentiles (Philippian brethren). The Mosaical Law demanded a separation. Jewish tradition carried this far beyond the intent of the Law. In retaliation, theGentile cut off the Jew and persecuted him. Yet Paul's support once and again came from Gentile brethren.See Php. 1:5-17; 2:25,30; 4:15-18.

Point # 3: A preacher's need may well include morethan his immediate family. With increasing frequency,I am hearing that in matters of support, a preacher(especially a native preacher overseas) does not have aresponsibility under 1 Tim. 5:8 beyond that of his immediate family. See Acts 20:34: ". . . them that were with me". Surely, if Paul would consider it his responsibility to take care of these when he was engaged in his tent-making, he would also consider ithis same responsibility to do the same when he received support from churches. Or, do we want to contend he would let these others go hungry while heate? That ought to be put to rest, along with the erroneous contentions in points 1 and 2.

General Comments: All of these criticisms of support, to my knowledge, have been directed at native preachers in nations overseas. We seem to set up a

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special set of rules for these men that we don't apply toourselves. Now note: I am NOT contending a preachershould or may take on a bunch of "dead-beat" dependents, then seek additional support because ofthem. I AM contending, if he has dependents, andthey are legitimately his and living as they ought (2Thess. 3:10 and Php. 1:27), a preacher has a RIGHT toprovide for these; nay, an obligation to do so.

I will illustrate here by the Philippine concept of"pakikisama", but keep in mind I am discussing allnations, including the U.S. This has been attacked as ifpreachers in the Philippines are unscripturally seekingfinancial support beyond their legitimate needs as authorized under 1 Tim. 5:8. Properly understood, this"pakikisama" establishes the right of preachers toprovide UNDER SOME CIRCUMSTANCES for theneeds of others not members of their immediate families. 1 Tim. 5:16 is the guiding principle. Hear it:"If any man or woman that believeth have widows, letthem relieve them, and let not the church be charged;... ." I doubt any in the U.S. today would object to apreacher HERE taking the responsibility for a widowed mother, either his or his wife's. The Filipinoconcept of "pakikisama" translates, roughly, "plentyof faith and sympathy, and a desire to fulfill myRESPONSIBILITY (emp mine—whl) to help." In that nation, this obligates one to assist certain others. Failure here is taken as an indication of refusal to accept responsibility, and is a shaming thing.Under such circumstances, how much attention do wesuppose the preacher will get when he tries to presentthe gospel of Christ? And particularly, listen for thehoots and laughing he generates when he tries to teach on 1 Tim. 5:8.

To be sure, there is a limit to this responsibility. I have already mentioned two Scriptures (see Php. 1:27and 2 Thess. 3:10). Further, need would have to existon a permanent basis as opposed to the temporarysituations described in Acts 2, 4 and 6. Yet more, theseenrolled for an extended period of time would have tobe in a close relationship pre-existing the need. In practical application, this is not a whole lot differentthan the U.S. today. The primary distinction is, here,we would not go beyond family, and SOMETIMES,the Filipino would. This is not a firm, rigid guideline,but I believe just as we have little difficultydetermining the limits of our responsibility, so theyhave no difficulty in deciding theirs.

Each society has it own customs, traditions andcultures. It functions on the basis of these. We can no more expect to spread the gospel of Christ while violating these, or creating situations where they areviolated than we can be disregarding other responsibilities the Lord has given us (see 1 Cor. 9:22on this also).

In sum: support of preachers, Scripturally, ISaccording to need; churches of one nationality and race MAY support a preacher of another; a preacher's "need" may include more than his immediate family. Brethren, let us not be silly.Scripture, not our preferences and prejudices oughtto govern us, in support of gospel preachers overseas,as well as in all other areas and activities (Col. 3:17).

THE KEYS OF THE KINGDOM

In the rock founded city of Cesarea Philippi, ourLord said, "Upon this rock I will build my church andthe gates of hell shall not prevail against it" (Matt.16:18-19). He went on to say, "I will give unto thee thekeys of the kingdom of heaven; and whatsoever thoushall bind on earth shall be bound in heaven; andwhatsoever thou shall loose on earth shall be loosed in heaven." The word "keys" has come in for its share ofcontroversy back through the years. Some of the old time premillennial debaters such as A. S. Bradleybelieved the Lord referred to TWO keys. Since theLord used the plural "keys" Mr. Bradley and othersjumped to the conclusion he was talking about two keys. I have never been able to understand why "keys"plural would mean two, why not a half dozen? Mr. Bradley, in his debate with C. R. Nichol, argued for thetwo key position. This debate was conducted aroundthe turn of the century (1906). Mr. Bradley said, "Nowrespected friends, my opponent all the way through hisspeech has used the word 'keys' and says I admit that Peter used the 'keys' of the kingdom on Pentecost. I don't admit any such thing, and he knows it. Therewere two keys, and Peter only used one 'key' on the day of Pentecost; and he will agree with me on thissubject, too. Don't misrepresent me," He went on tosay, "My friend would have you to believe that Peterused both keys on Pentecost. I have shown you that heused one key then, and that showed them how to enterthe church, and the other key was to teach them how tolive a Christian, that they might enter into the kingdom" (Page 21, 22).

The word "keys" or "key " seem to symbolize power.This word (kleis) is used metaphorically in the NewTestament. There doesn't seem to be any particularsignificance in the plural form. For example, in Rev.1:18, our Lord said he had the "keys" of death and ofhades. In Matt. 16:19, he said he would give unto Peterthe "keys" of the kingdom. About the only differencein these two expressions is that in one we find twoprepositional phrases and in the other only one. InRevelation the Lord said he had the "keys" of both death and hades. In Matthew he promises Peter the"keys" of the Kingdom and that is all. If one wanted tobe fastidious, he could argue the "two key" idea withmore propensity in Revelation than in Matthew. Forexample, one could say the Lord used one "key tounlock the door of death and the second key to unlockthe door of hades. At least that would sound prettygood. The truth about the matter is that he used the same key to unlock both, if one insists on using theword key to symbolize unlocking doors. When Jesuswas raised from the dead, he used this power "key" or"keys" to unlock both the door of death and hades. Itwould be foolish to insist that he used the power of hisresurrection to unlock one of these doors and left the other locked for some other power.

The word "keys" (kleis) is used figuratively and toinsist that it means using a key to unlock a door, doesinjustice to the text and context. I would not deny thatin a secondary sense this might be implied in the text,but to carry it far enough to insist on "two keys" isgoing too far! Actually if we insist on more than one key, we might as well argue for a dozen. Since the wordsymbolizes power, the idea is that Peter and the otherapostles would have the power to reveal the remedialsystem under the guidance of the Holy Spirit which they received on Pentecost.

Speaking of keys, I have two keys to my house butthey are just alike! I have "keys" to my house but thatdoes not mean they are different. If one is going toargue the literal "key" syndrome, why not argue thatall of the apostles were told to bind and loose (Matt.18:18) therefore Peter was given twelve keys so hecould pass them out to all the apostles and thereforethey could all unlock the door of the church. Thiswould be more logical than the "two keys" argument.

This word "key" is used more in the book of Revelation than anywhere in the New Testament. InRev. 3:7, the Lord says he had the "key" of David.Here the singular is used. Thus the Lord let it beknown that he had the Power and authority to open orshut. Since he came from the loins of David, he certainly has the key of David. In the text he talksabout "openeth and no man shutteth; and shutteth,and no man openeth". This is similar to the Lord'sstatement in Matthew sixteen where he talks about "binding and loosing". He had the authority to laydown the terms of admission into his church. His authority is final.

In Revelation 9:1, John sees the fifth angel as hesounds, and there was given to him the key to thebottomless pit. It could not be denied that this angelhad the power to open the pit. So again, we observethe significance of the word "key". In Revelation 20:1.we read again of the angel who had the "key" to thebottomless pit.

Wherever the word is used, the idea of power is in thecontext. To insist on a literal key and a literal door iscarrying the figure too far.

It has been pointed out that if Peter used the keys ofthe kingdom to unlock the door of the church on Pentecost and they are not the same, he could be charged with burglary. The premillennial idea isthat the church started on Pentecost but the kingdomwill come later. Since most premillennialists freelyadmit Peter used at least "one" key on Pentecost,they have trouble finding the right key for the rightlock and even more trouble locating the building andthe "key hole".

Please Renew Promptly

Hebrews 9:27, 28 states, "And inasmuch as it is appointed unto men once to die, and after this comethjudgment; so Christ also, having been once offered tobear the sins of many, shall appear a second time, apart from sin, to them that wait for him, unto salvation."

The foregoing text teaches us that, just as men dieonce and then are judged, so Christ died once and shallappear a second time to judge. As human life, with allits works, comes to an end in death, and judgmentnecessarily follows, so Christ died once and judging necessarily follows. The end of human life in death andthe following judgment are sobering events. Let's consider them based on these verses.

I. It is APPOINTED unto men once to die and after this the judgment.The appointment to die is a divine appointment andit grew out of the consequences of man's sin.

God told Adam, "Of every tree of the garden thoumayest freely eat: but of the tree of the knowledge ofgood and evil, thou shalt not eat of it for in the daythat thou eatest thereof thou shalt surely die" (Genesis2:16,17).

But Adam and Eve chose to eat the fruit of the forbidden tree. Eve "took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat" (Genesis 3:6).

Now, among the trees of the garden to which theFirst Pair had access was "the tree of life" (Genesis3:22). The fruit of this tree would counteract the mortalor dying tendencies of the bodies of Adam and Eve forof its fruit they could "eat and live forever" (Genesis3:22). But God "sent him forth from the garden ofEden" (Genesis 3:23). He "drove out the man; and heplaced at the east of the garden of Eden the Cherubimand the flame of a sword which turned every way tokeep the way of the tree of life" (Genesis 3:24).

Since the posterity of Adam and Eve have been bornout of the garden of Eden and away from the tree oflife, and have not had access to its death counteractingfruit, the appointed sentence of God has been enforced,"for dust thou art, and unto dust shalt thou return"(Genesis 3:19).

II. It is appointed UNTO MEN once to die and afterthis the judgment

The word "men" emphasizes mankind and shows theuniversality of the pronouncement. Rich men, poormen, the great and the small, the middle class andother classes, — there are no exceptions. The healingphysician will one day find himself incurably ill. The"picture of health" will one day find himself fatally diseased. The amazingly strong will one day findhimself wasting away. Because human nature cannotlast. Because, "All go unto one place; all are of the dust,and all turn to dust again" (Ecclesiastes 3:20).

One might, as in the case of King Hezekiah (II Kings20) have his death delayed. But this was simply theprolongation of his life. It was not the cancellation ofhis death. For death is appointed "unto men."

III. It is appointed unto men ONCE to die and after this the judgment.

The doctrine of the transmigration of the soul, orreincarnation, is, therefore, specifically negated by thisstatement. For this doctrine calls for the soul to be reborn in another body to die again. And this rebirth and death may happen many times until that soul ispurified and goes, finally, to a place of peace. But theBible teaches that men die once.

Now, if men die once and that death is followed by a judgment then man's lot in eternity is determinedexclusively by what he does now on earth. For there is no room made for intervening new and additional periods of probation. There is no second chance. Muffthis one and you have had it.

I Peter 3:18-20 is often appealed to as evidence thatsome men have been given a second chance and that,therefore, others will be. Peter says, "Because Christalso suffered for sins once, the righteous for the unrighteous, that he might bring us to God; being putto death in the flesh, but made alive in the spirit; inwhich also he went and preached unto the spirits inprison, that aforetime were disobedient, when the longsuffering of God waited in the days of Noah, whilethe ark was a preparing wherein few, that is, eightsouls, were saved through water.

The allegation is made that Jesus, after death andbefore his resurrection, preached to the disembodied"spirits" of the disobedient, i.e., those "in prison" orunder divine restraint. And it is insisted that this preaching was done in order to allow them anotheropportunity for salvation.

But if this is the case, why was this preachinglimited to the spirits of those who were disobedient "while the ark was a preparing?" Why should the alleged second chance be limited to them? This ideaclearly makes God what Peter said he was not, "a respecter of persons" (Acts 10:34), and cannot be true.

Peter does not say that these who heard the preaching were "in spirit" or disembodied and "in prison" or under restraint when the preaching wasdone but when he wrote. They had heard the preaching"when the longsuffering of God waited in the days ofNoah."

II Peter 2:5 refers to Noah as "a preacher of righteousness." That which God says or does through an agent, he is said to do himself. Matthew refers tothat "which was spoken by the Lord through theprophet" (1:22). Just so, Jesus preached to these beforethe flood through Noah. They had their chance thenand they were not given another.

IV. It is appointed unto men once TO DIE and afterthis the judgment.

Dying is the result of the separating of the soul orspirit from the body. Genesis 35:18 states, "And itcame to pass, as her soul was departing (for shedied)..." And death is the state of the body apartfrom the spirit. James 2:26 says, "For as the bodyapart from the spirit is dead, even so faith apart from works is dead." When the spirit leaves the body, it is inoperative and without power to perform, hence dead.

It is worth noting here that the Scriptures do not say

that the spirit apart from the body is dead. For death is

a mortality event and is, therefore, characteristic of

that which is mortal. The direction of Romans 6:12 is,

"Let not sin therefore reign in your mortal body ..."

The materialist Watchtower Witness or Seventh

Day Adventist (or some other stripe of modern Sad

ducee) opposes this conclusion affirming that man is

wholly mortal and denying that death is the result of

the separation of an immortal spirit from a mortal

body by insisting, among other things, that God is the

only one who has immortality. He tries to support this

with Paul's statement in I Timothy 6:16 where he

speaks of God "who only hath immortality."

But in Luke 20:35, 36 Jesus spoke of those who had attained to "the resurrection from the dead" declaring"for neither can they die any more: for they are equalunto the angels." The reason given why these "cannotdie any more" is that "they are equal unto the angels."Hence, angels do not die and are, therefore, not mortalbut immortal.

The statement of I Timothy 6:16, then, that God "only hath immortality" is not teaching that God isthe "only" one who "hath immortality" but that "immortality" is the "only" property God "hath" in contradistinction to man who also has mortality,—amortal body which will die.

That man's mortal body will die is not a depressingfact leading to despair. For the Christian has the hopeof entering upon a better life, a hope that is accomplished through dying.

V. It is appointed unto man once to die and AFTERTHIS the judgment.

Death is not the end. The men who are appointed todie do not decompose and disintegrate into nothingness. The men who die are to have experiences"after this."

Jesus said in Matthew 10:28, "And be not afraid ofthem that kill the body, but are not able to kill the soul;but rather fear him who is able to destroy both souland body in hell." When men "kill the body", the body,of course, dies. But when men "kill the body", they are"not able to kill the soul." The soul, therefore, liveswhen the body dies. It is the soul, then, that hasexperiences of consciousness "after this."

Paul wrote in Philippians 1:21-23, "For to me to liveis Christ, and to die is gain. But if to live in theflesh,—if this shall bring fruit from my work, thenwhat I shall choose, I know not. But I am in a straitbetwixt the two, having the desire to depart and bewith Christ, for it is very far better: yet to abide in the flesh is more needful for your sake."

The apostle shows very clearly a distinction betweenhimself and his "flesh." He uses the expression "to livein the flesh" and "to abide in the flesh." The flesh was not Paul but was where Paul lived and abided. And he had the desire to depart from the flesh (to separate thespirit from the body) and be with Christ. Paul realizedthat when he died this was not the end but that there were experiences of consciousness "after this" and "with Christ."

VI. It is appointed unto men once to die and afterthis THE JUDGMENT.

II Corinthians 5:10 states, "For we must all be mademanifest before the judgment seat of Christ; that eachone may receive the things done in the body, according towhat he hath done, whether it be good or bad.''

Jesus says, "For the Son of man shall come in the glory of his Father with his angels; and then shall herender unto every man according to his deeds" (Matthew16:27).

Clearly, the retention of our identity is demanded bythese verses. Judgment comes after men die but it willcome for deeds done in the body. It is, therefore, theperson who did the deeds in the body who will be judged. We retain after death the identity we had beforedeath.

Further, this judgment "according to our deeds" is complete. "For God will bring every work into judgment, with every hidden thing, whether it be good, orwhether it be evil" (Ecclesiastes 12:14), Our brief earthly existence is sufficient time for the inner man to developthe character of his after life and establish the basis for reward or punishment.

Judgment, reader, is a moral necessity. If there is no judgment, then the righteous will have suffered more inthis life for righteousness than the wicked in the nextfor their wickedness. Moreover, men are not adequatelypunished for sins in this life. Some who have wreckedthe lives of others through abuse, murder, robbery,aggressive warfare, gross immorality, etc. have not onlynot suffered significantly for it in this life but have evenprospered in this life up to the point of death. If justice is not to be outraged, there must be judgment and punishment after death. And the word of God says therewill be.

It is critical that men make the most of life before death and the judgment. It is imperative that men givethemselves and their lives to God before death and the judgment. It is necessary that men realize that the onlyperiod of probative opportunity is before death and thejudgment. This is part of God's motivation to dignify ourlives now by faith and obedience and serve eternal lifethere through grace and lovingkindness.

In the recent David Harkrider—Kermit Webb debate in Denver (December 9 — 11), bro. Webb repeatedlyvoiced objection to gymnasiums and basket-ball courtsin a church-owned building while at the same time affirming that "It is in harmony with the scriptures tocome to eat a common meal in the church building,"

Bro. Bill Dillon of the Bellview church of Christ,Pensacola Florida (reprinted in the Par Street church ofChrist ANCHOR, Orlando, Florida, December, 1980),wrote an excellent article "How Far To The CountryClub?". Bro. Dillon, according to the editor of ANCHOR,is "an institutional preacher". In his article, Dillon severely rebukes churches which he says could be betterdescribed as "country clubs" because of the spending oflarge sums of the "Lord's money" for gymnasiums, sunset rooms, lake repairs, and pool, horse, and rifle rangeexpenses. He chides churches for their emphasis on "Funand games".

In the October, 1980, issue of CONTENDING FOR THE FAITH, Editor Ira Rice devotes the entire paper tothe condemnation of gymnasiums owned by churchesand "Gimmick Christianity". Like bro. Dillon, he quoted from the 1935 pen of bro. B. C. Goodpasture ofGospel Advocate fame, wherein the social gospel wasseverely condemned.

Both Rice and Dillon condemned Ben Zickefoose and his "Gymnastics To the Glory Of God" presentation.Ben is a P.E. professor who teaches "Bible lessons illustrated with gymnastics". Rice asked, "If there isany difference in principle between kissing a pig,jumping a long string of Toyotas, and 'Gymnastics ToThe Glory Of God', we fail to see it." These other things were being done by a Pentecostal and a Baptistchurch. My answer is the same as Ira's—there is none!

As for me, I can see little difference in "fun and games" and "food and fellowship'. Kermit Webb affirmed the kitchen but condemned the gym. Both arefruits of the social gospel concept, i.e. that the gospeland the church are to minister to the whole of man, both physical and spiritual, instead of just to the spiritual.

Webb's affirmation for the kitchen centered around the fact that God nowhere mentioned church buildings. Therefore, since God did not speakconcerning these things, there could be no sin connectedwith their use, he concluded. He said, "1 John 3:4, sin is a transgression of the law. Whosoever committeth sin transgresseth the law. Rom. 4:15, Where there is no law,there is no transgression. . . . Since there is no commandfor a church building, there is no law that says you shall not eat in the church building." (Harkrider—Webb debate, 1980—Webb's second

speech). Taking this position, how can these brethrenoppose anything being done in or on the church-ownedproperty that does not violate civil law?

When you accept one departure, the others naturallyfollow. When men like Rice in the 50's and 60's advocated and promoted cooperative, institutional innovations, they let the gate down for all otherdepartures. It would be amusing, if not so sad, to readfrom their pens today where they are trying to keepsuch innovations as gyms and exercise parlors offchurch-owned property.

We beg these men to come back to the Bible as theirsole rule of faith and practice. We beg them to stopmaking arguments like Webb made from the silence ofthe scriptures. Identical arguments were made by J.Carrol Stark (Stark—Warlick debate, 1903), and by J.

B. Briney (Otey—Briney debate, 1908), affirming theuse of instrumental music in worship to be scriptural. These all stand or fall together.

Brethren, why cannot we learn from history the endresults of this attitude?

Send all News Items to: Wilson Adams, 317 Trinkle Ave., N.E., Roanoke, VA 24012

PREACHERS NEEDED

AIRDRIE, ALBERTA, CANADA—A new work currentlymeeting in the city of Airdrie (near Calgary) is in need of a full-timepreacher. This is a rapidly growing community and much interesthas been shown in the gospel. We need someone who's strength lies in the area of personal work. Please write us for more information. Church of Christ, Box 254, Airdrie, Alberta, Canada,

NEWPORT NEWS, VA —The church here seeks a full-time man. Local support is available to the extent of $250. Contact Bob Mallard at (804) 464-9495. Or write to 1925 Sunrise Dr., VirginiaBeach, VA 23455.

DEBATE

KEITH SHARP, 1800 Hairston Ave., Conway, AR 72032. On theevenings of March 2,3,5,6 I will engage a Baptist in public debate.My opponent will be Lyndon D. Whitledge, Pastor of the North Jacksonville Missionary Baptist Church of Jacksonville, AR. Thedebate will take place in the building of the Woodrow church ofChrist southeast of Vilonia, AR. The propositions are as follows:Monday: The Scriptures teach that national Israel will berestored to the land of Palestine.

Tuesday: The Scriptures teach that, when Christ returns, He willset up a material, thousand year kingdom on this earth.Thursday: The Scriptures teach that a child of God can so sin asto be finally lost in hell.Friday: The Scriptures teach that a child of God cannot so sin asto be lost in hell.I will be in the negative each night but Thursday. I will be fortunateto have the assistance of my father H. F. Sharp as my moderator.

COLUMBIA & ECUADOR SOUTH AMERICA

SANTIAGO CASTRO, 419 W. Wyoming Ave., Cincinnati, OH45215. I am writing to inform the readers of STS of the Lord's workin South America. The church in Columbia began in 1978 whensome of the American churches helped Carlos Restrepo move toColumbia to preach. Carlos learned the truth in the USA and it washis desire to go back to Columbia and start the church there. The church began to grow and now three years later the church inBogota, Columbia has 100 faithful members. The people of Columbia show a great interest in the truth. The gospel issomething new to them as most are Catholics. However, many aretired of Catholic tradition. Today the church is known not only inthe city of Bogota but in many other cities of my country. The congregations in the cities of Cali and Manizales are beginning togrow but they do not have a full-time preacher. The problem isthat

most all the Christians in Columbia are young and don't know how

to teach other people. Carlos is the only one able to do the teaching

and it is very difficult for him to keep traveling all over the country.

So you can see the problem — thousands of people who want to

study the Bible and only one teacher.

But the story does not end here. One month ago Carlos wasinvited by some to come to Ecuador to study the Bible. As a resultof this four were baptized in the city of Guayaquil. My plans are toreturn to Columbia as soon as possible and to begin to help Bro.Carlos in the teaching. If anyone is interested in helping us in someway please write to Royce Chandler at 623 Woodett Rd., Nashville,TN 37211. Please keep praying for the work in South America andthat God will give us the strength to increase the borders of Hiskingdom.

CARL McMURRAY, 3335 5th Ave., Sioux City, IA 51106. I amwriting to recommend and raise support for Dennis McConaughy.Bro. McConaughy is 27, married, and spent four years in the AirForce and two years in one of the liberal preacher schools. Recentlyhe took a stand against institutionalism. Because of this and histeaching on marriage, divorce, and remarriage (he teaches that adultery is the only scriptural cause for divorce and remarriage and that only the innocent one has the right to remarry) he wasasked to "leave " the work in Vermillion, S. Dakota,

Several months ago a new conservative congregation began inSioux Falls, S. Dakota. They have asked Dennis to come and workwith them and he has agreed. To my knowledge there are only 3 or 4sound churches in the Dakotas. Surely you can appreciate the needfor laborers in this area and understand how hard it is to get someone to leave family and home areas and come here. Here is one who wants to come. He is studious and able to teach. If you canpossibly help him on a monthly basis the Lord would repay. If not,then perhaps you could help one-time to help him with moving expenses. You may contact Dennis at 2586 N. Maple, Apt. C, Fresno, CA 93703. Another reference would be Olen Holderby, 2249

N. Meridian, Fresno, CA 93703 (209-251-6117). For more information on the area contact Jarrell Kay, P.O. Box 834, Rapid City, SD 57701.

ALBERT F. ROBINSON, Box 12, Bowling Green, MO 63334. Ilabor for a small group which is not able to pay me any support.Other congregations are helping me with a total of $850 per month.At the present I need another $300 per month to meet my bills. Ifyou could help at all please contact me. References furnished upon request.

JACK H. KIRBY, 1325 Panlener, Las Cruces, NM 88001. 1980 wasa good year for us here in Southwest NM. Twelve were baptized, Page 18

and thirty three placed membership with us. During our meetingwith Yater Tant we set an all-time attendance record with 124. During the year we exceeded our budget by some $45 per week. We continue our Sunday morning radio program and our monthlypaper, THE DEFENDER. We had home Bible studies with Chinesestudents here at New Mexico State University and as a result twowere baptized. Five preachers received partial support from us in1980. Also we began mailing tapes free to any who request them.The response to this has been overwhelming. During the year I heldmeetings in Wickett and Cedar Park, TX; Madrid, I A; and Tularosa and Santa Fe, NM. The Sante Fe work was just recentlyestablished. Four were baptized in these meeting.

We also encouraged the brethren in Clovis, NM to establish aconservative church there. This has been accomplished and thebrethren are meeting in an office building at 210 East Grand. Weare still striving to establish faithful churches in NM areas wherenone are presently meeting. If any reader knows of any Christiansin Farmington, Carlsbad, Gallup, or Grants, please inform us.

Here at Las Cruces we are planning a spring lecture programApril 6-10 using five young NM preachers. Our meeting place is onthe corner of Solano and Panlener Streets, six blocks north of New Mexico State University. If you are looking for a place to move outof the cold • try us here in the Southwest. We will be looking for you.

WILLIAM C. SEXTON, 1937 Judson, Manhattan, KS 66502. Asthis year comes to a close we wish for brethren to know that we still meet at 1112 Pierre St. in Manhattan, two blocks south of the CityBuilding. The congregation has seen a lot of change in the lasttwelve months experiencing almost a 100% turnover. We expectedthat mobility would be a factor in Manhattan, in that we are nearFt. Riley Military Base and K-state University. However, we didnot expect the rapidity with which it has come. Although manyhave moved out of the area we are thankful that others have moved in. Most of them are capable and willing to spend their energy in theLord's work. During the fast moving year we had two meetings.One with Bro. Herbert Knight and the other with Bro. Joe Griffin.Good was done in both meetings. Some contacts were made and wepray that spiritual fruits will be born in time. I have had to raiseabout 3/4's of my support from other places and we are thankful forthose who have helped. Remember us when you pray, visit us as youtravel, and inform us if you learn of people in our area. My phonenumber is (913) 539-0458. God bless you is our prayer.

R.E. MORRE, P.O. Box 932, Oroville, CA 95965. This is to inform the readers of STS that a congregation of God's people is presentlymeeting in Oroville at 1650 Robinson St. This work was establishedin 1979 and we presently have seven families, and seven singlemembers who attend. It is our intention to hold strictly to God'sword and try to spread the gospel in this area. We recentlyconcluded meeting with Bro. Olen Holderby. The meeting was well attended and Bro. Holderby did an excellent job. When in this partof the Sacramento Valley stop and worship with us.

JEFF KINGRY, P.O. Box 26, Milton, VT 05468. Since Bro. Connie gave me space in STS to ask for support I have heard from several who have sent money to help with our needs. At the present, all ofour support has been raised, much of it coming from brethren whosacrificed to provide it. Such is encouraging to me. One family whois providing a portion of my support is Bro. and Sis. E.L. Upham ofQuitman, TX. Bro. Upham, a generous brother of over four-scoreyears, wrote and sent monthly support because of the need he readabout in STS. I was saddened to hear from Sis. Upham that he hadfallen from a ladder while trying to remove egg that vandals hadthrown at his house. Paralyzed for a week or more, he finallysuccumbed to his injuries and fell asleep in the Lord. Bro. Uphamhad written and told me that he had made arrangements with thecongregation where he worshipped to continue my support eventhough he might pass away. The monetary sum means nothing tome — but his love and unselfishness that would prompt such amove is indeed touching. "Blessed are those who die in the way,blessed are those who love the Lord." Whatever I may do for theLord, what I share with Bro. Upham in his devotion to God willnever pass away. It is sometimes difficult to permit brethren to"anoint" us in this way, but the sweet smell of his sacrifice is knownto God and should be known by his brethren.

We have enjoyed the fruit of two baptisms since my move toVermont in September. We have survived two meetings anothermove to our own home, a round of sickness, the hunting season, and48 degrees below zero weather. Anyone who would like to visit inVermont and who loves the Lord has family here.

IN THE NEWS THIS MONTH BAPTISMS 310 RESTORATIONS 177 (Taken from bulletins and papers received by the editor)