THE SAVED CAN BE LOST

Some believe "once saved, always saved." In fact,we are told that if a child of God dies while drunk, orwhile in the act of adultery, he will be ushered right oninto heaven. But the Bible does not teach such strangedoctrine. It teaches that the saved can be lost. Let us notice how it can be done.

By Becoming Immoral

Saved people can be lost by becoming immoral.Listen to Paul: "Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness. . . . and such like: of the which I tell youbefore, as I have also told you in time past, that theywhich do such things shall not inherit the kingdom ofGod" (Gal. 5:19-21). What could be more definite andemphatic than those who practice the works of theflesh shall not go to heaven? The same thing is statedin 1 Cor. 6:9: "Know ye not that the unrighteous shallnot inherit the kingdom of God?" The apostle thenproceeds to catalog some works of unrighteousness.

You may have heard it said that saved people wouldnot commit immoral acts. But Noah, a preacher ofrighteousness (2 Pet. 2:5,), got drunk (Gen. 9:21), andrighteous Lot (2 Pet. 2:7-8), also got drunk and while ina drunken stupor, committed incest with his daughters(Gen. 19:30-38). "Yes, but God would not let hischildren die in such condition," we are told. Then, getdrunk, stay drunk, and live forever. Nonsense! Immoral conduct will send a child of God to hell.

By Not Bearing Fruit

Saved people can be lost by not bearing fruit. Jesussaid: "Every branch in me that beareth not fruit hetaketh away" (John 15:2). Observe that the branch wasIN Christ. The Bible teaches that only the saved areIN Christ. We read: "Therefore if any man be in Christ,he is a new creature. . . . " (2 Cor.5:17). We conclude,therefore, that the child of God (branch) loses hisspiritual relationship with Christ by failing to bearfruit and thereby becomes lost. Jesus proceeds tostate: "If a man abide not in me, he is cast forth as abranch, and is withered; and men gather them, andcast them into the fire, and they are burned" (Jn. 15:6).

By Failing To Endure

In the parable of the sower, Jesus said: "They on therock are they, which, when they hear, receive the wordwith joy; and these have no root, which for a whilebelieve, and in time of temptation fall away" (Luke8:13). Notice that Jesus said these "hear, receive theword and believe." They are saved people. However,their salvation just lasts for a short while. In time oftemptation they FALL away. How much plainer can itbe revealed that saved people can be lost?

Jesus said to his disciples at Smyrna: ". . . be thoufaithful unto death, and I will give thee a crown of life"(Rev. 2:10). This implies that they could cease beingfaithful before death and forfeit the crown of life. Paul said: ".... for in due season we shall reap, if we faintnot" (Gal. 6:9). Repeatedly, the Bible teaches perseverance in the life of the Christian. Peter wrote:"Wherefore the rather, brethren, give diligence tomake your calling and election sure: for if ye do these things, ye shall never fall: For so an entrance shall beministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ" (2 Pet.1:10-11). If the Christian adds to his life virtue,knowledge, temperance, etc. (2 Pet. 1:5-7), he shallnever fall. But what happens if he fails to add thesefruits of faith? He shall fall, and, consequently, he will not be allowed to enter into that heavenly kingdom.

By Ceasing to Believe

Saved people can be lost by ceasing to believe. TheBible teaches that believers can become unbelievers,

and we know that unbelievers cannot be saved. ". .. .

but he that believeth not shall be damned" (Mark

16:16). The writer of Hebrews stated: "Take heed,

brethren, lest there be in any of you an evil heart of

unbelief, in departing from the living God" (3:12).

These were "brethren" that were addressed and they

were warned about becoming unbelievers and

departing from the living God.

Faith can be cast off, bringing damnation. Paul saidof some of the younger widows: "Having damnation,because they have cast off their first faith" (1 Tim.5:12). Faith can be cast off or set aside, and when suchhappens, the end result is damnation. Faith can beshipwrecked. "Holding faith, and a good conscience;which some having put away concerning faith havemade shipwreck" (1 Tim 1:19). A person whose faith isshipwreck is in the clutches of Satan. Faith can beoverthrown. Paul said of Hymenaeus and Philetus:"Who concerning the truth have erred, saying that theresurrection is past already; and overthrow the faith ofsome" (2 Tim. 2:18).

Those who destroy their faith draw back unto perdition and have no hope of everlasting life withouta trusting and active faith. "But we are not of themwho draw back unto perdition; but of them that believe to the saving of the soul" (Heb. 10:39).

Trying To Be Saved By the Law

Saved people can be lost by trying to be saved orjustified by the law of Moses. When the people of God turn from dependence on His grace in the forgivenessof their sins to a self-dependence of perfect obedienceto law, they fall from grace or favor with God. Man canonly stand in covenant relationship with God by beingwashed in the blood of Christ for the remission of his sins. Whenever he repudiates that arrangement, and tries to save himself apart from it, he severs himselffrom God and the Lord Jesus Christ. Such was the potential problem in the Galatian churches due to theinfluence of the Judaizing teachers.

Listen to Paul: "Christ is become of no effect unto you, whosoever of you are justified by the law; ye arefallen from grace" (Gal. 5:4). All of those who wereabout to return to the law of Moses in an attempt to bejustified before God would be removing themselvesfrom the grace of Christ. "I marvel that ye are so soon removed from him that called you into the grace ofChrist unto another gospel" (Gal. 1:6). People of Godcan abandon Christ and when they do, they arelost—fallen from grace (cf. Heb. 6:4-6; Heb. 10:26-31).

In conclusion, let me point out that although onemay fall away, he can come back to God, on His terms,through Jesus the Christ. James said: "Brethren, ifany of you do err from the truth, and one convert him;let him know, that he which converteth the sinner fromthe error of his way shall save a soul from death, andshall hide a multitude of sins" (Jas. 5:19-20; cf. Acts8:22; 1 Jn. 1:9).

THE QUALITY OF OUR SINGING

For several years now this writer has been concerned about the quality of singing which is found in so manycongregations. It is difficult to speak of this withoutcolliding with someone's sacred cow. But at the risk of aggravating some, we seek to provoke others who arewilling to give thought to what is presented here.

"Let the word of Christ dwell in you richly in allwisdom; teaching and admonishing one another inpsalms and hymns and spiritual songs, singing withgrace in your hearts to the Lord" (Col. 3:16). This verselinks singing with the truth of the word of Christ. Weought not to sing that which is contrary to truth. Sincesinging not only is "to the Lord" but in order to teachand admonish one another, then it is possible to teacheither truth or error in song. There is a paucity ofscriptural truth in some of the songs popularly usedamong many brethren. Yet, Paul said the word is todwell in us "richly." Not only "richly" but "in all wisdom." Wisdom involves the practical use of thatwhich we know.

The injunction to "teach and admonition one another" places singing in our gatherings, else howwould we hear and heed the admonitions taught? Sincewe are dealing with that which is public in nature, thenother New Testament guide lines must be consideredwhich concern public worship. "Let all things be doneunto edifying" (1 Cor. 14:26). "Let all things be donedecently and in order" (1 Cor.l4:40). What is decentand orderly does not have to be cold, stiff and lifeless.In fact, Paul's instruction to the church at Corinth was in a context of the use of spiritual gifts. On the other hand, public worship should not be so casual as to losereverence for the Almighty into whose august presencewe have come.

What shall we sing? Whatever is sung in these gatherings must classify either as a psalm, hymn orspiritual song. A psalm is a sacred song, usually an OldTestament psalm chanted or joined with a melody all could follow. Not every psalm would be appropriate inthe worship of Christians though many presentunchangeable features of the character and workingsof God which are always true and uplifting to contemplate. Psalms approving the use of incense,animal sacrifice, instrumental music or the expresseddesire that enemies and their little ones be dashed against the wall, would certainly be unsuitable to beset to music and sung in gatherings of Christians. Ahymn is a song of praise, an ode expressive of adoration and awe.

Some think that Paul employs elements of popularlyused hymns of early Christians in some of his letters, as in Eph. 5:14, 1 Tim. 3:16 and 2 Tim. 2:11-14. Theterm "spiritual songs" is more general and would include sacred poems the sentiments of which are according to the word of Christ and which, whensung, manifest reverence toward Deity and offer safeand encouraging teaching to all present. Song leaderswould be well advised to keep these terms in mind, with their stated objectives, when selecting songs foruse in worship assemblies. We truly fear that theseguidelines are often neglected.

The praise offered and the admonition given mustemanate from hearts full of the grace of God. We are tosing "with grace in your (our) hearts to the Lord."Since it is "to the Lord';' then that means we must offer the best that is in us. If it is not from the heart then it is an empty mockery and creates a stench inthe nostrils of the Lord of all. We see people terriblyamused (some laughing aloud) when the most solemnthemes are being sung. We see some standingdefiantly with tightly sealed lips as if challenging anyone to even try to get THEM to sing. You cantell a great deal about the zeal of a congregation by theway its sings, or does not sing.

Whatever happened to the singing school? Why havebrethren left it to the public school to teach boys andgirls how to sing? Good congregational singing is avaluable asset to gospel preaching. When brethren wonder why we don't have meetings "like we used to",they might well consider their singing as a startingplace. Have we allowed song leaders (or those who think that is what they are) to become so petty andjealous that they will create dissension should theelders invite a capable brother to come and give somesinging instructions, and maybe lead the singing in agospel meeting? Why should brethren think it acceptable to send away for a preacher to preach for aweek (when they already have a local preacher) andthink it might promote division to invite a talentedsong leader from another place to come and lead thesinging? Are local song leaders more jealous than local preachers? Should brethren cater to such cheapattitudes? Local song leaders might even learn a fewthings from the talents of another.

For several years now we have been much concernedabout the quality of songs selected to be used in publicworship. We realize that all do not have the sametastes as to expressions of thought. The song thatappears light to one may have greater expressive valueto another. What some consider a beautiful song,others may regard as too "down-home", or corny. Thatis why it is good to have variety of scriptural songs.But since brethren have been using SACRED SELECTIONS by Ellis Crum, many congregationshave been victimized by song leaders who prefer onlythe show-off quartet type songs, mainly of the Stamps-Baxter variety. We certainly do not object to all of thesongs published by this company. But in a book withwell over 600 songs, why must a congregation belimited to about 75 songs while some of the greatestsongs of faith are never

used?

In the last 10 years of meeting work, every time "The

Old Rugged Cross", or "Amazing Grace", or "Tell Me

the Story of Jesus" was sung, I have had to ask for it.

There are many songs which are reverent in tone,

melodious to the ear, and expressive of rich spiritual

thought which are not written on such a scale that it

would take a trained opera singer to manage them.

Recently, at a Sunday afternoon singing during a

meeting in which I preached, I asked brother

Theophilus Cook of the West End church in Louisville

to lead "When Peace Like a River." He did so, very

capably. Some came to me when it was over and said

they had never heard that song. Some said they were

moved to tears while they were singing it. Good

singing lifts our spirits, points us toward heaven,

challenges us to do better, encourages the broken

hearted, fills us with awe at the thought of the great I

AM.

I am not disposed to be a chronic censor of the songbook. While there are some songs which are unscriptural (and we have never seen any song book totally exempt from all criticism), we certainly dobelieve in poetic license. It is possible to become soliteral in our understanding of words that it would beimpossible for some of the brethren to ever understandthe book of Psalms or some of the prophetic writingswhere figures of speech abound. But for the life of me,it is hard to derive much spiritual food from "The Jericho Road", "Let Us Have a Little Talk With Jesus", or "I'll Be Somewhere List'ning For MyName." Some of the songs which the brethren seem toglory in, were written for Pentecostal-type camp meetings and were designed to show off bass, alto ortenor leads. The start and stop, hold your breath, let itout, pat your foot, up, down, in, out type of song seemsto be what many of the song leaders prefer. Meanwhile,we have reared a generation of young people who donot know the great songs of faith. They are beinggreatly deprived and impoverished and we have manyof our song leaders to blame for it.

During the Southside Lectures at Pasadena, Texasthe first week of June, R.J. Stevens led the congregational singing. In addition to morning services and evening speeches, there were 30 minutesof congregational singing each night. Brother Stevensis not only an able preacher, but is one of the finestsong leaders of our generation. He is capable but nota "show-off." And he leads singing—he does not makespeeches. Deliver me from song leaders who do notknow the difference! During that week I heard andjoined in the singing of songs which I had not heardsince I was a child. They were rich and expressive.Each night when the singing was over, I wanted morethan ever to go to Heaven. There are a number of excellent song leaders who are capable of directingsinging schools which would enrich any congregation.Good singing would help the preaching. It is hard notto do your best when you arise after a period ofheartwarming psalms, hymns and spiritual songs.Good singing teaches all present and is a powerfulboost to evangelism.

We don't need choirs, quartets, or special performances. But we do need scriptural singing welling up from hearts that are awed by the grace ofGod. Whatever is done "unto the Lord" should be done to the best of our potential. Brethren, let's do something about the quality of our singing.

THE GIFT OF THE HOLY SPIRIT (Acts 2:38)

The study of the Holy Spirit is so extensive and

comprehensive that a thorough investigation of the

subject would be impossible in the limited time we have.

I have chosen The Gift Of The Holy Spirit as the subject

for study this morning. The precise meaning of the

above expression in Acts 2:38 is rather controversial.

What does "gift of the Holy Spirit" in this passage mean? Some confidently affirm that the "gift" is the Holy Spirit Himself. Others confidently affirm that the"gift" is a "measure" of the Spirit. Still others just asconfidently affirm it is a blessing which the Holy Spiritbestows. It is quite evident that all of these answers cannot be right. The correct answer must come from theBible, but what answer does the Bible give? This is theproblem. In Biblical expression there is of-ten a great deal of ambiguity in the terms and word-forms employed. Many of the forms and thought-patterns found in New Testament writings were commonlyemployed by Old Testament prophets, and their meaning and proper use were quite familiar to the Jews of the FirstCentury. We should, therefore, seek to project ourselvesback into their time and circumstances, that we might better understand their use of such terms and expressions. The way they used them is the way we must understand them.

An Exegetical View Of The Passage

First, we must approach the study of the passage grammatically. We need to see what the text says—and what it does not say! In verse 37,those whowere pricked in their heart cried: "Men, brethren, what shallwe do?" The object of their question was to learn whatthey should do. The Holy Spirit responded through theApostle Peter by saying: "Repent, and be baptized." Thisthen, is what they should do. The action commandedextended to "every one of you." Obedience to the command must be "in the name," or within the authority,of Christ. The purpose, or design, of the action was "for(eis, unto, in order to) the remission of sins." The clause"Ye shall receive the gift of the Holy Spirit," declares theblessing promised to those who obey.

The passage says that those who obey the conditionsstipulated "shall receive the gift of the Holy Spirit." Thatis all it says! It does not say they "shall receive the giftof the Holy Spirit—as a Person to dwell directly, immediately, and without means or in

strumentality, in your physical bodies." This is what it

does not say! The point must not be merely assumed!

For that conclusion to be established, positive proof of its

correctness will have to be produced, and the proof is not

in the passage itself.

What is the gift of the Holy Spirit in Acts 2:38?

Grammatically it may be either the Holy Spirit Himself,

or it may be that which the Holy Spirit gives. The

grammar does not determine whether the Holy Spirit is

the gift or the giver. Some have labored diligently to

prove that the grammar of the Greek text requires tou

hagiou pneumatos be recognized as a Possessive

Genitive, in which case it would be either attributive or

subjective (Wallace). Others have as diligently sought to

prove that the phrase is an Objective Genitive, or an

Appositional Genitive (Roberts, Robertson, et al.).

The truth of the matter is the grammatical structure doesnot reveal the kind of genitive involved. While it is possible for it to be an Appositional Genitive, the classification of the governing noun (gift) to which it isrelated would more likely make it either a SubjectiveGenitive or an Objective Genitive. When the Genitive isused with Nouns of Action, it "indicates the thing towhich the action is referred, either as subject or object ofthe verbal idea" (DANA AND MANTEY, A Manual Grammar of the Greek New Testament, Sec. 5, p. 78).Gift is a noun of action, hence, the rule may apply.

When it is subjective, the genitive produces the actionin the verbal noun to which it is joined. In this case, theHoly Spirit would be the giver of the gift received bythose who meet the condition stipulated. When it is objective, the genitive receives the action in the noun towhich it is joined (Ibid.). Here the Holy Spirit would bethe gift bestowed on those who repent and are baptized.

An illustration of both the subjective and objective useof the same genitive form. Subjective Genitive (2 Cor. 13:14). Objective Genitive (John 5:42). When viewed solely from the grammatical structure, tou hagioupneumatos might be either a subjective or an objectivegenitive. "Some phrases are susceptible of either a possessive (attributive, subjective) or an objective signification" (GREEN, Handbook to The Grammar of the Greek Testament, Sec. 269, p. 218). In either case,the form would be the same, but the kind of genitivewould have to be decided on the basis of acceptedexegetical and hermeneutical rules. It cannot be arbitrarilyassumed!

According to Greek lexical authorities, the precisemeaning of the Genitive case in this and other similarpassages must be determined on the basis of doctrinaltruth rather than on grammatical form. "It is obvious fromthe preceding considerations that the distinction betweenthe Subject and the Objective Genitive depends, not ongrammatical, but on doctrinal reasons, and that these areto be carefully deduced from an accurate comparison ofparallel passages" (WINER, Grammar of the New Testament Diction, Part III, Sec. xxx, p. 199).

This would make the conclusions of denominational

scholars at least subject to question, for they do notunderstand doctrinal truth. If they did, they would notbe what they are. I am not, therefore, impressed bytheir conclusions, unless they can establish by Scriptural reasoning a sound, logical basis for suchconclusions.

Let us examine some comparative passages wherethe same grammatical form is found. (1) The "gift ofGod" (John 4:10); (2) the "gift of Christ" (Eph. 4:7);(3)the "gift of the Holy Spirit" (Acts 2:38). In the firsttwo passages the genitive (God, Christ) is clearly thegiver of the gift, and in the third passage the genitive(Holy Spirit) could be the giver of the gift rather thanthe gift itself.

When it has been determined that a genitive is eithersubjective or objective, one is still faced with the problem of deciding whether it is to be understoodliterally or metaphorically. If it could be proved thatthe gift in Acts 2:38 is an objective or appositionalgenitive, it would not necessarily follow that the HolySpirit when considered as the "gift" signifies thedivine Person of the godhead. The term "Holy Spirit"could be metaphorical rather then literal. The names of persons are often used in the Scriptures metonymically.

In discussing metonymy, Dungan says: "God andChrist and the Holy Spirit are frequently mentioned, whereas the result of their efforts in the redemption ofthe race is intended" (DUNGAN, Hermeneutics, Sec. 59, p. 271). Fairbairn says, "for the sake of point andbrevity, the object or person is identified with theresult, or with the natural cause and instrument ofeffecting it, as if they were one and the same" (FAIRBAIRN, Hermeneutical Manual, Sec. viii, p. 160). Berkhof says that metonymy "indicates such relationsas cause and effect, progenitor and posterity, subjectand attribute, sign and things signified. Paul says in 1 Thess. 5:19, 'Quench not the Spirit,' when he refers tothe special manifestations of the Spirit. And when inthe parable of Dives and Lazarus, Abraham says,'They have Moses and the Prophets,' Luke 16:29, he naturally means their writings" (BERKHOF, Principles of Interpretation, Chap. V, pp. 83, 84).

Bullinger presents several passages of Scripture,where Spirit, or Holy Spirit, is put for the gifts andoperations of the Spirit. "John 3:34—'For God givethnot the Spirit by measure to Him:' i.e., the gift and operations produced by the Spirit. The Holy Spirit is a person, and cannot, therefore, be measured out orgiven by measure. The 'measure' must consequentlymean the measure of His power or gifts bestowed.""Eph. 5:18—'Be filled with the Spirit:' i.e., not with the Person of the Holy Spirit surely! but with His operations: i.e., with the gifts which come through theministry of the Word; as is clear from Col. iii. 16, wherethis effect is produced by the same cause: viz., occupation of the heart with God—the Word of Christdwelling richly within us." "1 Thess. 5:19—'Quench not the Spirit:' i.e., do not hinder in yourself or in others the use of spiritual gifts" (BULLINGER, Figures of Speech, p. 540).

Since Bullinger was a Calvinist and believed in a direct operation of the Holy Spirit in a person separateand apart from the word of truth, and since his monumental work was reprinted and is distributed byBaker Book House—a Calvinist oriented press, histestimony on the point involved takes on even greaterweight and should provoke thought on the part ofsome of our own brethren.

So, even if it could be proved grammatically that thegenitive in Acts 2:38 is objective and not subjective (athing that can never be done), the "gift of the Holy Spirit" most certainly could refer to an effect produced by the Holy Spirit rather than to the HolySpirit as a divine Person. The true meaning of thephrase, therefore, cannot be determined on the basisof grammatical structure or terminology, but must bedecided on the ground of doctrinal truth logically and Scripturally established both contextually and in uniformity with the totality of divine revelation. Thiscalls for exegesis and interpretation. Again, that veryfact makes the theological conclusions of denominational translators/commentators on the point in question at least suspect of error. To quotesome new translation or Calvinian commentary doesnot settle the issue! I want to know the exegetical andhermeneutical principles that produced these translations and commentaries.

The Holy Spirit Is A Giver Of Gifts

While in some passages the Holy Spirit is the giftbestowed (John 7:39; Acts 10:44,45; 11:15-17), inothers He is the bestower of gifts (1 Cor. 12:4; Heb. 2:4). When the Holy Spirit is spoken of as a gift bestowed, the reference may not be to the divine Person Himself, but, by metonymy, to the operationsand effects produced by the Holy Spirit. In such cases, these operations and effects, together with theSpirit who produced them, are considered as a giftbestowed from God. When the Holy Spirit is spokenof as the bestower of the gift, the reference is to theidentity of the divine Being who produced the operations and effects. In the first instance, emphasisis placed on the effects produced; in the second,emphasis is placed on the producer of those effects.

There is one Spirit (Eph. 4:4), but different gifts ofthe Spirit (1 Cor. 12:4), any one of which would be "agift of the Spirit," and when specifically marked out,would be in its distinctive limitation "the gift of theHoly Spirit." Objection! The word for "gift" in 1 Cor.

12:4 is not the same as in Acts 2:38. True! But the difference lies not in a distinction between kinds or classes of gifts. Both words may be and often are usedfor the same gifts. No matter what kind or how manythe gifts may be, there is but one Spirit. That oneSpirit cannot be divided up into "measures" and distributed out into bits and parcels, but He dividesand distributes gifts to men "as He wills" (1 Cor. 12:11; Heb. 2:4).

There are different kinds of gifts which the Spiritbestows. There is The baptism of the Holy Spirit(Acts 1:5; 2:1-4; 10:44,45; 11:15-17). There are only two cases

of this gift being bestowed (Acts 2:1-4; 11:15,16).Study its nature and purpose. Miraculous powers wereimparted through the laying on of apostolic hands(Acts 8:14-20; 19:1-6; Cf. 1 Cor. 12:7-11). These giftsceased with the completion of divine revelation and the death of the last apostle and those upon whom theyhad laid their hands (Cf. 1 Cor. 13:8-10). Then there isthe "ordinary" gift to those who repent and are baptized (Acts 2:38). This gift, whatever it may be, willbe bestowed as long as men believe in Jesus Christas Lord, repent of their sins, and are baptized in Hisname for the remission of sins. This gift does notbelong to either of the preceding classes and is notmiraculous or supernatural in its nature.

What Is The Gift Of The Holy Spirit in Acts 2:38?

Is it the Holy Spirit Himself as a divine Beingbestowed on those who repent and are baptized? Or isit something which the Holy Spirit bestows on thosewho repent and are baptized? The answer cannot bedecided on the basis of grammatical structure or possible definitions, but will have to be determinedcontextually and according to doctrinal truth.

A study of verse 39, which is a part of Peter's answercan be of help in understanding what the gift is. Theconjunction gar (translated "for") connecting thisverse with the preceding one is most commonly usedto introduce the reason for or to give an explanation ofthat which precedes. If follows, then, that the reasonfor the statement "ye shall receive the gift of the HolySpirit", is "the promise is unto you, and to yourchildren, and to all that are afar off, even as many asthe Lord our God shall call." Whatever the promise is,it extends to the Jews and their posterity, and to all the Gentiles (Cf. Eph. 2:11-13). There are many promises, but this is a particular promise extending tosuccessive generations of both Jews and Gentiles, andgiven to those who meet the conditions upon which thegift promised is predicated.

Now, what is "the gift of the Holy Spirit" involved in this promise? Is it the gift of "Holy Ghost baptism?" Question: Do all who are "called of God" receive Holy Ghost baptism? No! Such wasnever promised "unto you, and to your children, andto all that are afar off, even as many as the Lord ourGod shall call."

Is it the gift of "miraculous powers?" Certainly not! Such were imparted through the laying on of apostolichands (Acts 8:16). While the gifts of Holy Spiritbaptism and miraculous powers were promised, theywere not and could not be the gift of Acts 2:38.

Is the gift, then, the third Person of the godhead, thedivine Being Himself, to dwell—actually and literally,directly, immediately, and without medium, completely separate and apart as a person in the physical bodies of all who repent and are baptized inthe name of Jesus Christ for the remission of sins? If so where is that promise found? Give me the passage. Iwant to look at it and see what it says and what it doesnot say.

Is the gift a blessing given by the Holy Spirit, and bestowed in keeping with a definite promise uponthose who meet the conditions stipulated? Grammatically it could be; definitively it could be; doctrinally it is! Furthermore, this blessing extends to "asmany as the Lord our God shall call."

Well, what is "the promise" referred to in verse 39?Is it "the promise of the Spirit" in verse 33? Here again we are faced with the necessity of decidingwhether this is a subjective or an objective genitive.Does it refer to a giving of the Spirit Himself, or to apromise given by the Spirit? Remember, it must bedetermined on a doctrinal basis in keeping with both contextual and analogical truth. Now, if it refers to theSpirit Himself, the gift was manifested in what wasbeing seen and heard. But they were seeing miraculousdemonstrations and hearing divine revelation. So, thiscould not be the gift of Acts 2:38, for this was neverpromised to all who repent and are baptized. If it refersto a promise made by the Spirit, that promise wasfulfilled in the resurrection and exaltation of Christ to the throne of David as foretold by the Spirit through the prophets (2 Sam. 7:12; Psa. 16:8-10; 89:35-37;132:10-12; Cf. Psalm 110:1-4; Zech. 6:13). This I ampersuaded is the true meaning of Christ receiving "thepromise of the Spirit" in verse 33.

Having been raised from the dead and exalted to thethrone of David as promised by the Spirit, Christ nowsheds forth this supernatural manifestation in keepingwith His promise to the apostles (John 14:16,17,26;15:26; 16:7,8,13; Acts 1:4,5). But the promise of Christto the apostles, was not a promise to "as many as theLord our God shall call," therefore it could not be thepromise of verse 39.

In the supernatural manifestation of the Spirit onPentecost, the promise of God through the prophetJoel became a reality (Joel 2:28-32; Acts 2:16-21). Acts2:16-21 is an inspired rendition of Joel 2:28-32. Peterwas speaking as the Spirit gave him utterance (Acts2:4). Joel says, "It shall come to pass afterward;"Peter says, "It shall come to pass in the last days." Itfollows that "afterward" in Joel's prophecy means "in the last days," or in the gospel dispensation. Theprophecy, then, has a dispensational fulfillment.

Joel says, "I will pour out my Spirit upon all flesh;" Peter says, "I will pour out of my Spiritupon all flesh." To pour out the Spirit was to pour"out of" or "out from," the Spirit. It was not theSpirit Himself that was poured out, but God pouredout something from the Spirit. The preposition of isfrom the Greek apo, which is defined as "from signifying now Separation, now Origin" (THAYER, Greek-English Lexicon, p. 57).Winer says, "Apo isused to denote simply the point from which motion(action) proceeds" (WINER, Grammar of the New Testament Diction, p. 382).

Notice it is God who does the pouring. He pours outof (from) the Spirit, denoting the point from which thatwhich is poured out proceeds. He does not pour out theHoly Spirit Himself, but the blessings and effectswhich proceed from the Spirit. These blessings andeffects are as follows: (a) Prophetic revelation (Joel2:28,29; Acts 2:17,18); (b) miraculous demonstration(Joel 2:30,31; Acts 2:19,20); spiritual salvation (Joel2:32; Acts 2:21).

These can be correctly called gifts of the Spirit. TheSpirit gave prophetic revelation to the apostles, andthrough the laying on of their hands the same powerwas given to others; the Spirit gave the power ofmiraculous demonstration to the apostles, and throughthe laying on of their hands the same power was givento others; the same Spirit also gave deliverance to the"remnant whom the Lord shall call," or salvation tothose who "call on the name of the Lord" (Acts 2:21).

Deliverance equates salvation, and the remnant whom the Lord calls is made up of those who "call onthe name of the Lord." One calls on the Lord for salvation through obedience to the conditions uponwhich salvation is offered (Rom. 10:13-16). So,salvation is a gift of (or from) the Holy Spirit, pouredout along with and at the same time when divinerevelation and miraculous demonstrations of the Spiritwere given to usher in the gospel dispensation.

The supernatural gifts were poured out for a limitedtime upon a select few for the purpose of inspiration, revelation, and confirmation, but salvation is a spiritual gift poured out for all time upon all who obey the gospel, whether Jew or Gentile. This, then, is thegift contained in "the promise" of Acts 2:39, which extends "unto you, and to your children, and to allthat are afar off, even as many as the Lord our Godshall call." And, as suggested by the use of the conjunction gar, herein lies the reason for and theexplanation of "the gift of the Holy Spirit" in verse 38.

The charge of redundancy and repetition is madeagainst this position. Answer: "Remission of sins" and "salvation" are not equivalents. Remission of sins is acondition of and precedent to salvation. Salvation is aconsequent result of remission of sins. Hence, there isno repetition or redundancy in saying that in thispassage salvation is "the gift of the Holy Spirit,"which those who "repent and are baptized in the nameof Jesus Christ for the remission of sins" shall receive. The charge is false and should be repudiated. Thisposition is completely harmonious to the Abrahamiccovenant of promise, the predictions of the prophets, and the revelations of the gospel.

A Study Of The Abrahamic Covenant Of Promise

God gave many promises to His people, but therewas one promise, which, in the Jewish mind, stood out far above and beyond all others. This was the promisemade to Abraham that through him and his seed allnations would be blessed (Gen. 12:1-3; 18:18; 22:16-18;Gal. 3:16-22). The blessing is declared to be an inheritance (v. 18), and is conditioned upon faith (v. 22).

This promise is said to be fulfilled in and throughChrist (Gal. 3:16). The fulfillment was foretold by the prophets (Acts 3:24-26). Let us look at one of the prophecies (Psalm 2:1-8). It was fulfilled in the opposition to and rejection of the Christ (vv. 1-3;Acts 4:23-30). It was fulfilled in the resurrection andexaltation of the Christ (vv. 4-6; Acts 13:26-33; Heb.1:1-5; 5:5). It was fulfilled in the blessings extendedunder an everlasting covenant—the gospel of Christ (v.7;

Acts 13:34; Isa. 55:3; Heb. 13:20,21). The "sure mercies," or the "holy and sure blessings" (ASV) of David, were the forgiveness of his sins (Rom. 4:6-8;Cf. Psalm 32:1-5). This forgiveness was made possible only through the sacrificial blood of Christ(Heb. 9:22; 10:1-4; 9:13-17).

It was fulfilled in Christ's inheritance of the heathen (nations, NASV) for a possession (v. 8; Eph. 1:15-18;Acts 10,11 chs.). The promise and the inheritance arejoined together (Rom. 4:13-16). When the inheritance isgained, the promise is fulfilled. The inheritance to begained is imputed righteousness (Rom. 4:20-25), butrighteousness is imputed to the man who through theobedience of faith obtains the forgiveness of his sins(Rom. 4:4-8). When one complies with the conditions ofpardon, he obtains the blessing (is accounted righteous, not guilty, pardoned) in fulfillment of thepromise.

Notice how closely the facts preached, the commands delivered, and the promise extended inActs 2, harmonize with the outline of Psalm 2.

How Is The Promise Fulfilled To Abraham And To His Seed?

Who is the seed? "And to thy seed, which is Christ"(Gal. 3:16). There is one seed—not seeds. This could hardly refer to the personal Being of Christ, althoughit is through Him as a personal Being that the fulfillment of the promise is made possible. Paul says,"They which are the children of the flesh, these are notthe children of God: but the children of promise arecounted for the seed" (Rom. 9:8). The seed and the children of God are equated. The children of God constitute the body of Christ (Rom. 12:4,5). That bodyis one—not many (1 Cor. 12:12,20). Therefore, we conclude that this one body of Christ, thoughcomposed of many members, is Abraham's seed to whom the promise was made.

The promise, then, is fulfilled to Abraham, and to hisseed (the spiritual body of Christ), who through thegrace of God and a faith like that of Abraham obtainthe forgiveness of their sins (Rom. 4:3-8,16). Considerthe nature of Abraham's faith. What is the blessingpromised?

It is the blessing given to Abraham upon the groundof his faith (Rom. 4:3,22). That blessing is being accounted righteous, or being justified (accounted notguilty, innocent, pardoned) (Rom. 4:5). Justification byfaith is the blessing promised to Abraham and his seed(Gen. 12:1-3; Gal. 3:7-9). This justification by faith(being accounted innocent, not guilty, pardoned), is theblessing graciously bestowed upon those "whose iniquities are forgiven and whose sins are covered"(Rom. 4:6-8). Let it be remembered that forgiveness of sins is conditional, and he who would obtain the forgiveness of his sins in order that he might be justified, must obey the conditions upon which such forgiveness is predicated. The grace ofGod will grant forgiveness of sins to those who meetthe conditions stipulated, but the grace of God in theforgiveness of sins is not promised to those who failto meet those

conditions. This blessing (justification by faith) wasaccounted to Abraham on the basis of his faith (Gen.15:6; Rom. 4:3), and is also granted to his seed (thechildren of God), who walk in the steps of Abraham's faith (Rom. 4:9-12, 22-25). Notice this blessing extendsto both Jews and Gentiles (vv. 11b, 12; Cf. Acts 2:39).It was "witnessed by the law and the prophets" (Rom.3:21,22), and is fulfilled "through the redemption that is in Christ Jesus" (v. 24), to those "who believe in Jesus" (v. 26), whether Jew or Gentile (vv. 28,29).

How was the blessing made possible? Not by law(Gal. 3:10-12), but through the sacrificial death ofChrist (vv. 13,14). Remember the "blessing ofAbraham" is justification by faith (v. 8). This blessingwas promised by the Spirit to Abraham and his seed(Gen. 12:3; Acts 3:24-26). Since inspired men spoke bythe Spirit, the blessing foretold is a "promise of the Spirit" (v. 14). The "promise of the Spirit" does not refer to the Holy Spirit being given as a divine Person,but to the promise which the Holy Spirit gave of ablessing to Abraham and his seed.

The "promise of the Father" does not refer to the Father Himself being promised, but to a promise givenfrom the Father (Acts 1:4). How and where is the blessing obtained and enjoyed? We become the children of God and Abraham's seed "by faith" and "in Christ Jesus" (Gal. 3:26). The phrase "in Christ Jesus" refers not merely to the object of our faith, butto inclusion in the spiritual relation denoted by thatphrase. This involves union with and oneness in Christ. This can be seen from the reason and explanation(introduced by the preposition gar) in v. 27, of whatwas said in v. 26. Here it is, "As many of you as havebeen baptized into Christ have put on Christ" (v. 27). Therefore, those who by faith are baptized into Christare the children of God in Him. In Him all the children of God are made one (Abraham's seed) and "heirs according to the promise" (vv. 28,29). Heirs of whatpromise? Clearly it is the blessing of justification byfaith promised to Abraham, and to his seed (Gal. 3:8,16). Notice how these doctrinal truths contextuallyestablished fit in precisely with what is actually said inActs 2.

CONCLUSION

The "gift of the Holy Spirit" in Acts 2:38 cannot bedetermined on the basis of either grammatical ordefinitive arguments. When considered contextuallyand in harmony with Biblical teaching concerning "thepromise," the conclusion is reached that the "gift ofthe Holy Spirit" is justification by faith or spiritual salvation. This conclusion can be further strengthenedby a contextual study of John 7:37-39; Acts 3:19-26;5:27-32; Eph. 3:1-6. I only ask for an honest, prayerful,and fair treatment of the things I have said. I pray Godthat truth and only truth has been taught.

ON BEARING BURDENS

QUESTION: A recent discussion in our Bible class

on Gal. 6 left some problems unresolved for me. Please

harmonize verses 2 and 5 and explain verse 4.—LD.

ANSWER: In order that these verses may be seen inthe light of their context, let us read verses onethrough five:"Brethren, if a man be overtaken in a fault,ye which are spiritual, restore such an one inthe spirit of meekness; considering thyself,lest thou also be tempted. Bear ye one another's burdens, and so fulfill the law ofChrist. For if a man think himself to be something, when he is nothing, he deceivethhimself. But let every man prove his ownwork, and then shall he have rejoicing inhimself alone, and not in another. For everyman shall bear his own burden" (Gal. 6:1-5).

Verse two obligates us to be of help to one another inthe varied problems, trials, and necessities of life. Ifone is burdened with guilt, we are obligated to help himsee his guilt and encourage him to cleanse himself ofsuch in harmony with God's will. If he is depressed inspirit, full of sorrow, and in a state of despair, we areobligated, commensurate with our ability, to speakwords of encouragement and comfort and performdeeds that will lift him from despair and relieve thepressure of whatever may be his burden. Thus, we areto "bear one another's burdens."

Verse five teaches us that we must bear our own burden of responsibility in "fulfilling the law of Christ." No one else can do it for me! You cannot obey the gospel for me. You cannot visit the sick forme. You cannot minister to the needy, speak words oftruth and comfort for me. I must bear my own responsibility in such matters. Hence, different burdens are under consideration in verses two and five. In the original text (Greek) different words for"burden" appear, namely, "Baros" (V. 2) and "Phortion" (V. 5). The former primarily means that which is heavy while the latter simply means that which is carried. This variation in meaning is mostfitting according to the use of the words in verses twoand five.

Verse four can best be understood in the light ofverse three which warns against self deception. Weoften deceive ourselves because we prove our work bythe wrong standard. We bring others ("another"-V.4)into the picture and judge ourselves to be all rightbecause of their approval and praise. This, however, does notnecessarily follow. Jesus said: "Woe unto you, when allmen shall speak well of you! for so did their fathers tothe false prophets" (Lk. 6:26). We also deceive ourselves by measuring ourselves and our work byothers. I have observed that when such is done, weusually measure ourselves by one who gives us adefinite advantage. Paul warns against this, saying:"For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. . . . For not he that commendeth himself is approved, but whom the Lord commendeth" (2 Cor.lO:12,18).

Paul is teaching in verse four that if one would truly"prove his own work," he should leave others out ofthe picture and measure himself in the light of theproper standard. If you would see yourself as youreally are, then stand yourself up beside the Lord. When one's life harmonizes with the Lord and His word, he shall "have rejoicing in himself alone (in the light of the true standard—mep) and not in another(without regard to others, either by comparison or bytheir approval and praise—mep)."

THE LAST OF THE "OLD GUARD"

More than four decades have passed since the voiceand pen of F. B. Srygley were stilled by death. Butwhat R. L. Whiteside wrote of him at the time is historically accurate: "It can truthfully be said thatthere is not, there was not, another like him in all the earth." He meant that Srygley was so unique in character that the adherents of New Testament Christianity never saw but one of his kind.

Back in the 1880's when Srygley was beginning hisevangelistic ministry in the hills and hollows of Northwest Alabama, he was already recognized as "aclear and original thinker, a deliberate and forcefulspeaker, and a free, social commingler with the people." (Larimore and His Boys, p. 171.) These andother qualities, natural and acquired, blended to makehim the exceptional preacher Whiteside knew him tobe.

Srygley's public life spanned the period of digressionand division that diverted the once-unified restorers of "the ancient order of things" from their original goalof restoration and unity upon the Bible alone. The "progressive" leaders among his brethren, generally better educated and financed than their "conservative" counterparts, were already carrying many of the restored churches toward denominationalism when he began preaching. And bythe time of his death in 1940, the disciples of Christ were permanently separated into two "brotherhoods" usually distinguished as "Disciples of Christ" or "Christian Church" (progressive) and "churches of Christ" (conservative).

Circumstances threatened for a time to thrust youngSrygley into the "progressive" camp. But he had commenced his Christian life under the preachingJohn Taylor, T. B. Larimore, and James M. Pickens, men committed to "the Bible only" as their authority in religion. His godly parents had also accepted this standard and instilled devotion to it intheir children. These early influences, together withhis own study, led him to take his stand for the "oldpaths" and he never departed from it.

Srygley's remarkable life and work is enhanced bythe fact that he was, insofar as the Gospel Advocate isconcerned, the last of the "Old Guard," as the men ofthat journal were called in the heyday of its battle withdigression and sectarianism. This distinction was acknowledged by younger co-workers of Srygley whothemselves soon followed him across the dark river.

These men saw his death as removing from the editorialstaff of the Advocate what John T. Lewis described as "the last of that galaxy of men who for more than fiftyyears made the Advocate a tower of strength for the 'oldpaths.'"

But it was not longevity that endeared the grand oldwarrior to his brethren; it was rather the special nature ofhis' spiritual service. This is evident from the measuredpraise he received from his associates on the Advocate.

Whiteside said: "Occasionally there arises a man whose life, character, and work are so outstanding that wedo not see how we can get along without them. Such a man was F. B. Srygley."

In the view of L. L. Brigance, Srygley was "a greatbalance wheel" who "kept the rest of us from flying off ata tangent."

"Those who read his editorials," H. Leo Boles wrote, "can bear testimony that he waged a relentless warfare against every encroachment on the truth of God and against the enemies of the church of the Lord."

B. C. Goodpasture, editor of the Advocate at the timeof Srygley's death and the one under whose guidancethe journal later became a leading promoter of institutionalism, correctly described Srygley as a man who "would not wink at error in the practice of anyone,not even his most intimate friends."

And W. E. Brightwell saw Srygley as a person who"possessed all the essential elements of greatness, exceptthe promotional proclivities of leadership." (Quotationsfrom the Gospel Advocate, except as noted.)

There can be little doubt but that the departure of Srygley, "the last of the old guard," removed a majorrestraint from the Advocate's leftward drift. The 1940s saw the conservative voices in the paper graduallyreplaced by promoters and defenders of institutionalism,sponsored cooperation, and elements of the social gospel.No balance wheels were permitted a place on the staffand the Advocate's pages were closed to dissent, whilethe liberal "tangent" was pursued to the division of thechurches across the land.

But whatever the Advocate became afterward, it was in no way due to weakness on the part of Srygley. Hewas a warrior to the very end "against every kind ofencroachment on the truth of God." He did not spend his final days chasing rainbows and tiptoeing through the tulips with digressive brethren who had been his opponents in earlier times.

He was not only the last of the "Old Guard," but he wasthe "Old Guard" to the last.

NEHEMIAH: LET US RISE UP & RESTORE The Place of Prayer, in SpiritualRevival—(Part 2)

In our last study together we saw in Nehemiah 9 theplace of prayer in restoring the spiritual health of God's people. Then we made specific application to the needs ofGod's people today. One of the greatest needs of the church today is to develop this vital and living relationship with the Lord. We made the point that weneed to know God in the most intimate way possible. Wehave substituted many things for spending time with God in prayer.

In years gone by, when life was slower and less complicated, our grandparents would rise early in the morning and spend an hour or two reading, studying, andpraying to a God whom they knew, as did Moses, face toface. Then they would go to the fields to work: to plow,till or harvest. All day long these passages would be turning over and over in their minds as they meditated on spiritual matters. Was it any wonder/then that Christianity was a growing, meaningful and dynamic partof the lives of a generation or two now past? Ourgrandmothers would put on the back burner of the stove apot of stew, which would simmer all day long until itscontents had cooked down low. The smell would fill the entire house, and it would be ready just about the sametime as the corn-bread was ready to come out of the oven, thus proving that success takes many key ingredients, the most important of which was TIME.

Today we live in the age of "micro-wave Christianity." We put the same ingredients in a paper bowl, and place it for 35 seconds in the micro-wave oven, and thus we have stew. But, you do not have thesame stew that grandmother used to make. Why? You used the same ingredients, but not enough time was spent or allowed for producing the same result. So it is with our religion today. We live in a world of telephonepoles and push-button phones, asphalt, chrome, double-knit, plastic and polyester for at least 16 to 18 hours aday. We spend little or no time in the spiritual realm of Paul's unseen world (II Cor. 4:18), and we wonder why thechurch is materialistic and worldly.

Our first proof of how far we have slipped is seen in ourcollective attitude toward prayer. Consider what we usedto call our Wednesday evening gathering. We used to callit "prayer meeting." Now how many public meetings dowe have each week devoted to prayer? Oh,

not a meeting called for some other purpose with a longprayer at the beginning and a short prayer at the end,but rather for the purpose of praying collectively forour needs? To my knowledge, there is only one congregation that assembles regularly, on Mondaynight, for the purpose of prayer. Brethren, that isSAD! Nehemiah, in Chapter 1, Verse 4, "sat down andwept and mourned for days; and was fasting andpraying before the God of heaven." Then in Chapter 9,he seeks to pass on this ability to draw near to God inprayer to the people

Stop for a moment and analyze the needs of thecongregation where you attend. Are there memberswho have grown cold and left the faith? Are there weakmembers who are not growing? What about the eldersand the decisions that they need to make which willaffect every member? What about their actions as tobeing examples and leaders in each phase of suchwork? What about the preacher and his lessons, sermons, and his family? What about the growth ofthe church and the salvation of souls in home Bible studies? What about opportunities to teach the gospelto friends and neighbors? What about the work of themen we support who are working in difficult areas?What about the division in the church over doctrines and personalities? In various places congregations arerocked to their foundations by division over decisions,qualifications of elders, and personalities. Usually, onehot business meeting after another explodes on Sunday afternoons. Sometimes, we get out our Biblesand try to study the Word, but usually that ends inmore heated arguing. In such cases, what would havebeen the results if at the beginning of troubles, these "business meetings" had been replaced with"Prayer Meetings?" Or, where hours of bitter arguinghad been replaced with hours of fervent prayer? YOUsupply the answer!

Secondly, we can see just how far we have slippedindividually by counting the days or nights that wehave set aside an entire period of time for prayer to ourGod. Society has given us a phrase in relation to parenting: "It is not the quantity of time, but thequality of the time we spend with our children." Suchis one of the dumbest things I have ever heard! Tellthat to a teenager who has just fallen in love: "it's not the quantity, but the quality" and then limit the phonecalls to 3 minutes. Even a teenager can and will remind you that "you can't have quality without quantity!"

So it is with God. We can't have quality time withGod without the proper quantity of time. This is adaily process and even beyond. The need to get awayfor an extended period of time, as did Nehemiah,Daniel, Moses, Paul and the Lord, is ever before us. Wenot only have neglected our collective responsibility inprayer, but we have also neglected our individualresponsibility. When is the LAST TIME YOU SPENT ALL DAY, most of the day, or even a greater part ofthe day in prayer? Our honesty is primary, because theLord already knows! But what would we do in a wholeday of prayer? Maybe we have failed here because wedon't realize the need, or maybe because we are uncertain as to what to do. The assignment to pray formore than 20 minutes would result in panic for most ofus. What then should be the purpose for planning a dayin prayer?

1. It is a time for extended fellowship with God.

In Mal. 3:1, the Lord gave attention to those thatfeared Him and had spoken to each other about Him.God seeks our fellowship. This we discussed in the lastarticle. The poem of G.A. Studdert, after discussingwhat happened to Jesus when they nailed Him to atree having crowned Him with thorns, says:

"When Jesus came to our town, they simply passed

him by;

They never hurt a hair on him, they only let Him die.

For men had grown more tender, and they would not

give him pain;

They just passed down the street and left Him in the

rain."

Just so is our attitude when we ignore fellowship withHim.

2. It is a time for a renewed perspective.

From time to time we need to take inventory and seethings from a different perspective. We need to sharpen our vision of the unseen and to give only theproper priorities to the tangible and material world. The Lord told the zealots in John 6: "to labor not for the meat that perishes, but for that which gives eternallife. It is during such periods of evaluation that wecan determine the perishing from the imperishable.

3. It is a time for intercession.

Remember there is but one Mediator, and we knowthat our prayers and intercessions on the behalf ofothers are vital! The elders are charged with the careand feeding of the sheep, and what is more importantconcerning such care and feeding than prayer by eachof us for them. Ask in any Sunday morning assemblywho among those present does not need the ferventprayers of the Elders in his/her behalf? Now, anotherquestion: How often, as an Elder, do you spend time inwhat is most effective in answering those needs, — PRAYER? How much effort is put into praying for the marriages that are about to fail, for the besetting sinsto be overcome, for the success of evangelistic efforts?The intercessory prayer for those in need demandsdays and nights be spent in prayer by those in placesof spiritual leadership. How can preachers, elders,Bible class teachers neglect prayer and still hope tobe effective?

4. It is a time for adequate preparation.

It was during this time of prayer (Neh. 1:4), that theLord put in his heart what to do concerning Jerusalem(Neh. 2:12). In response to the prayer of this mightyman, God placed in his heart the wisdom to know whatto do concerning Jerusalem. What a tragic thing it isnot to be prepared to do what God gives us opportunity to do. We must be ready to give the answer, and that takes study. Beyond that, it is strength of providence that only God can give. The lifeof Joseph is a beautiful illustration of this principle.Gen. 39:21: "The Lord was with him .. . and grantedhim favor in the eyes of the prison warden." Isn'tthat what we

need over and over again? Simply, for the Lord to bewith us and grant us favor in the eyes of people we aretrying to teach or to serve? Why is it, when we teach alesson, preach a sermon, or make a personal workpresentation that people like it? Simply because of thepower of God in the Gospel, and that He has "grantedfavor in their eyes."

Now, the question of purpose is behind us, and thequestion of HOW lies before us. How do we go aboutthis type of activity?

First of all, it takes a place of privacy where one canbe totally alone and without interruption or distraction.

Secondly, we should divide the day into three basicparts:

A. Worshiping & Glorifying The Lord. We need to read His word to help prime our spiritual pump. The Psalms are excellent to set the tone of the day, thanking Him for everything He has done for usin our lives. After expressing everything possible inspecific words, we ought then to seek cleansing of ourlives, for we are still sinners before Him who is perfect. Psalms 51 & 32 are examples of such cleansing. Here we need to examine our relationshipwith our brethren and note specific wrongs that weintend to correct and set right. Finally, a part of thisday is for praise and worship. Psalms 103, 111, and115 are wonderful examples. Or, seek to visualize Revelation 4 and 5 as praise to Him. Then take your song book and read/sing some of the more meaningful hymns to Him, as you make a "joyful noiseto the Lord."

B. The Second Part of the Day Will Be The Prayer For Others.Read Paul's prayer for the Ephesians and Colossians.This is the time for interpersonal prayer. Pray for others what you are praying for yourself.

C. The Third Part of the Day Will Be Prayer For Yourself. Of course space prevents us from completing this discussion of what we need in thisprayer. Yet, in general, we are looking for prayer of concern in your personal life, for spiritual growth, forGod's presence, and for God's protection.

These are some of the necessities for spiritual renewal.

After a lengthy bout with cancer Conway Skinner, inhis early 50s,passed this life in a Jacksonville, Florida,hospital June 2, 1982. One of five children, with twosisters and two brothers, one of whom is a preacher,Conway was tremendously influenced by the greatfaith of his devout and aged mother who reared herfamily in Montgomery, Alabama, and who surviveshim, as do his devoted wife, the former Roberta Ledford, and three children, Darrell, Diane and Dale.

Though his geographical travels were not particularly widespread, his influence in the areas where and among the churches with which he laboredwas great and always for good. Most of his ministeriallife was spent in the Southeast. He began preaching atage 16. He graduated from Alabama Christian Collegein 1951.

I first knew Brother Skinner when he labored with the Air Force Base Church in Valdosta, Georgia. In more recent years he worked with churches in Beaufort, South Carolina, and Tallahassee, Florida. Heserved as an elder at Westside in Tallahassee. Less than two years ago he began with Lakeshore in Jacksonville.

Brother Skinner never aspired to great personalrecognition. He labored where he felt he was truly needed, whether in cities or among rural people. Heheld many gospel meetings for rural churches. He hada great interest in and an unusually strong sense of caring for the physically and financially unfortunate.An optimist of the first order, spreading sunshine wasa part of his very being. Though very forthright inexpressing his conviction on religious issues, he wasexceedingly patient and charitable toward those ofdiffering views. He was without egotism and reluctantto put himself forward. He was strictly a Bible preacher, conservative in his approach to Bible interpretation and life itself, yet he was most generous in the giving of himself in whatever his heartand hand found to do. He had a level head and was especially strong at ameliorating differences betweenbrethren.

Whether at work or play, Conway gave himself unreservedly in the feat demanding his immediate attention. He sought to keep a strong and healthybody as a tabernacle for a strong and healthy spirit.He was a participant in sports and particularly enjoyedtennis. He was ever supportive of those who givethemselves to strengthening the moral and spiritualfiber of youth while they train the mind in secular areas along with the physical body.

It was my privilege to be an honored recipient of thehospitality extended by Conway and Roberta on manyoccasions in different places. Truly "to know him wasto love him" fits well the life and memory of thisintelligent, capable, modest, sincere, godly gospelpreacher. I loved him much. I shall miss him greatly.

WILDERCROFT NEAR WASHINGTON, D.C.

During March 21-26 of this year I was with theClintwood, Va. church and brother Jimmy Thomasin a Gospel Meeting. I have known both this goodchurch and preacher for a good many years. Since mylast meeting there, several years ago, much progresshas been made by the church and I rejoice with them tosee such.

On March 28 I preached for the Wildercroft Church in Riverdale, Maryland. This is just Northeast ofWashington, D.C. The address of the meeting house is6330 Auburn Avenue, Riverdale, Md.20737.

I was born in Washington, D.C. and it was a joy toreturn home, visit with brethren most of whom I hadnot met, and renew friendships with several I hadknown in other parts of the nation. I was much impressed with the Adult Bible Class that Lord's Day morning, both with its teacher, Jim Vaughan,and the way the class entered into the discussion of thetopic of Bible Authority as they used brother BillyMoore's book on this subject as a guide. The congregation is overseen by three elders, VernonKlemm, Sid Miller and Jim Vaughan. I was impressedwith their desire to follow the Scriptures and lead thecongregation in the Scriptural way as we spent anentire afternoon discussing current church problems.

The late, beloved Denton Neal preached for them forseveral years and laid a foundation upon which theyare building for the future. I received the bulletin from this church for several years. In this bulletin, brotherNeal often would write a short article on some subject.

The bulletin, The Open Door, of the Church at Grantand Summits Sts. Portmouth, Ohio, of June 7, 1967,quoted from his pen as follows: "A LETTER OF JUSTLAST WEEK from the "Women's Auxiliary forChristian Education of Alabama Christian College"reads: "Alabama Christian College, a Church of Christrelated College, is planning to publish a new cookbook. We are collecting recipes from Church ofChrist women. . . ." THIS PROVOKES SEVERAL QUESTIONS in my mind —and I hope in the minds ofmany others.

"1. How is this, or any other, college "Church of Christ related?" What is the "relation" to "the" or any"Church of Christ?" How did it get "related?"

"Is it related in the same way an AAMCO Transmission Shop might be "related," that is,members of the church of Christ operate it? If so,let's keep the

"relation" the same between the church and both the transmission shop and the college —and ALL HUMAN INSTITUTIONS.

"2. Does their solicitation of "Church of Christ women" exclude some "Christian" women, or do theyjust want to be sure to include some who are notChristians?!

"They will be offering "FAVORITE HOMEMAKERS RECIPES FROM THE CHURCH OF CHRIST" they say.

Will the "CHURCH OF CHRIST" Imprimatur on a book of recipes assure the same success, gastronomically, as the "meat," "bread of life" and "milk of the word" which it dispenses effects spiritually?

"THE CHURCH IS DIVINE, it has no "relations."Let's keep our speech "as the oracles of God".

An article from his pen appeared in Guideposts, the Wildercroft Bulletin, of Aug. 8,1971, in which he said,"BRO. BATSELL BARRETT BAXTER, of DavidLipscomb College, in a Nashville Tennessean newspaper ad and a widely mailed letter makes "ANAppeal to Churches of Christ." He notes that thecollege "must raise in contributions more than $363,000 just to teach the Bible, over and above whatthe students pay for this service," and adds, "The onlypossible source from which it is reasonable to expect toraise this amount of money for this purpose each yearis THE CHURCH." (last emphasis mine, dmn).

"After further noting that "to teach the word of God . . . is the primary mission of ... the church" he sayshis appeal is "for churches of Christ to pay the actualcost of a service rendered to David Lipscomb College.Clearly asking "the church" to pay a human, secularinstitution to fulfill the "primary mission of the church." Maybe the church could hire the college to doits Bible school work too, and send its preachers toforeign fields—or the Missionary Society! No difference.

"Even this appeal is a pathetic commentary on ourtimes and the state of the church of the Lord. It states that "Since 1891 churches of Christ have supportedDavid Lipscomb College financially." But ONLYNOW HAVE THEY DARED to make a public appealto churches for contributions. They knew that previously any such appeal would have been slappeddown by the brotherhood—as was done by Bro. G. C.Brewer a number of years ago.

"The CHURCH IS GOD'S DIVINE institution and the gospel the divine, exclusive commodity of it and itsindividual members for doing God's divine work. Letno human institution presume to "sell" the commodityor the service to the divine institution to which it was given by the Lord."

In April of this year, Wilson Adams and family, the older son of the editor of Searching The Scriptures, moved to work with the brethren at Wildercroft. In May the elders invited the editor of this paper topreach in their spring Gospel Meeting.

My impression is that Wildercroft with the WilsonAdams family among them will make much progress in the future. Wilson is a young man with much abilityand maturity above his youthful age. I envision astrong, growing, faithful work at Wildercroft underthe faithful preaching of this young evangelist andoverseen by three good elders whose mature judgmenthas a good influence upon the congregation.

I urge the readers of Searching The Scriptures to visit this congregation when in the Washington area,You can worship God, encourage a young preacher,hear a good Bible lesson from him, and be uplifted invisiting some of your brethren in the area of thenation's capital and know something of what they aredoing.

Several articles have been written over the past tenyears on the work in Italy. I assume, therefore, thatthe Italian work is familiar to the readers of this paper.This article is an update on the work in that country.

From May 15 to June 10, my wife and I visited thefaithful churches in Italy. We spent several days withthe brethren in Rome, Poggiomarino, Trieste, Udine,Aprilia and Pomezia. The work has made progresssince our first visit in 1977. With the return of Gianni Ber-dini, Stefano and Arrigo Corazza to Italy from the states three years ago, the work-force doubled.This has enabled the work to be expanded, with moreopportunities being presented. Through radio, television and the printed page the word is being spread and people are beginning to take notice.

Arrigo Corazza is the preacher at Via Sannioin Rome. He is a young man with ability and does a fine job preaching the gospel. His father,Alessandro Corazza is now giving most of his time topublishing his paper Sentieri Diritti, and to translating and printing religious material for the brethren. The work with the paper involves correspondence and some travel. His mailing list forSentieri Diritti has grown to 900, and he has approximately the same number receiving the correspondence course.

While brother Corazza has made some enemies through the paper, he has made many friends. He isreceiving laudatory comments and agreements fromunexpected sources. The paper is doing a lot of good.

In Poggiomarino, Vincenzo Ruggiero continues to do a fine work. The response from his radio broadcasts is most encouraging. He broadcasts threetimes a week from Poggiomarino and twice a weekfrom Salerno. The requests for tapes of his lessons aregrowing.

Brother Ruggiero—with the help of his brethren—isbuilding a studio in his parents old house which islocated behind his house.

In addition to the work in the St. Martzano-Poggiomarino area, he is driving to St. Felice everySunday afternoon to preach to a small group ofbrethren numbering 20 to 25.

The Lord's church is firmly planted in Poggiomarino, and is well known in the area. BrotherRuggiero has many friends outside the Lord's family. We pray that these friends will eventually becomemore than friends—brethren in the Lord!

Gianni Berdini is the evangelist in Trieste. Triesteis a city of 300,000 people. The brethren have anadequate place to meet in the heart of the city. The building contains an auditorium, two classrooms,office and foyer with an attractive tract rack. Theirattendance runs around 25. Gianni writes and printsan excellent teaching bulletin.

Eighteen are receiving the correspondence course.Information about the church is attractively displayed in a glassed-in case on one of the main thoroughfaresdowntown, near a busy bus stop. Posters about thechurch are also located on public busses.

Udine is a small city of 100,000. One local family andan individual, and two American families make up thiscongregation.

Stefano Corazza is working in this area. In addition to the regular services, he is having twoclasses a week with two individuals, and has 16 takingthe correspondence course.

Stefano is a hard worker working under the handicapof not having a public building in which to meet. Thebrethren meet in a private home. Building owners inUdine will not rent space to the church! And people arereluctant to attend a religious service in a privatehome. Some have said, "When you get a building I willcome." It is my opinion that the potential of the workin Udine cannot be properly evaluated without a building. Plans are being formulated for a building. We pray that these plans will be realized in the near future.

Roberto Tondelli is the faithful evangelist inPomezia. Roberto is a talented young man and adiligent and zealous worker. He has a radio programand helps his father-in-law (Rodolfo Berdini) on histelevision program. Several are taking the correspondence course offered by this congregation.Roberto looks for any opportunity to talk to peopleabout Christ, and is an able interpreter.

The future of the work in Italy is encouraging whenmeasured by the likes of Roberto Tondelli.

Rodolfo Berdini continues to do an excellent work in Aprilia. The brethren in Aprilia are a well informed and stable group. Brother Berdini has a weeklytelevision program, professionally done, and with apunch! He presents strong and pointed lessonsopposing the Catholic Church and its teachings.

While we in this country like to enunciate our right to free speech, there is no way brother Berdini could preach on American TV the way he is doing in Italy. He is receiving many favorable responses to his broadcasts.

Generally speaking, the brethren in Italy are assuming more and more of their financial responsibilities. Congregations are now havingshort meetings using the aforementioned preachers.The seven preachers have baptized approximately 25in the past three years. Now that may not seem many ac

cording to our standards, but in a country dominatedby Catholics, it is a big step in the right direction.

An excellent foundation is" being laid, not only forthe next generation, but for generations yet unborn.

URGENT

Rodolfo Berdini has lost, rather abruptly, $125 per

week of his support.Gianni Berdini has lost $400 a month of his support.It is imperative that this amount be replaced. I plead

with churches which are able, to give some consideration to the work in Italy. If interested, youmay contact me (Harold Fite, see address on article)or write Rodolfo Berdini Gianni Berdini Viale Olivi, 79A Via dei Moreri No 7 00040 Lavinio, Anzio 34133 Trieste, Italy (Roma) Italy

Laodicea was a proud, wealthy city. Its location,along with its garment industry and production of"Phrygian powder," an eye medicine, made it a centerof commerce and banking. When struck by severeearthquakes in A.D. 60, its citizenry refused outsidehelp in rebuilding the city. That same self-sufficiencycharacterized the church there. The Lord threatened to spit them out because they said, "I am rich, and havebecome wealthy, and have need of nothing," notrealizing they were wretched, miserable, poor, blind,and naked. He suggested they go shopping to buythree things from Him (Rev. 3:18).

1. Gold refined by fire. The Laodiceans needed to understand the nature of real wealth. It is not composed of houses, land, securities, or other materialgoods, but "the wealth that comes from the full assurance of understanding, resulting in a true knowledge of God's mystery, that is, Christ Himself,in whom are hidden all the treasures of wisdom and knowledge" (Col. 2:2,3). Solomon, one of the wealthiest men of all times from a material standpoint, counseled, "Buy truth, and do not sell it, get wisdom and instruction and understanding" (Pro. 23:23). Such riches can be purchased only from theLord.

But how can the poor buy gold? God said through Isaiah, "Ho! Every one who thirsts, come to thewaters; and you who have no money come, buy and eat.Come, buy wine and milk without money and withoutcost. Why do you spend money for what is not bread, and your wages for what does not satisfy? Listencarefully to Me, and eat what is good, and delightyourself in abundance" (Is. 55:1,2). Come and listen.We need no money; just a willingness to exchangeour pride, self-sufficiency, and ignorance for the truththat will enable us to lay up treasures in heaven.

1. White garments. Would that more people wouldbuy their clothes at the Lord's store! His sportsweardepartment does not have rack after rack of shorts andhalter tops, nor the latest in alluring swim-wear.He carries no split skirts, tight pants, or low-cut blouses; nor does He specialize in "gold or pearls orcostly garments." His men's shirts feature automatic buttons for those who cannot seem to remember to button up. His worshipwear section has only suchattire as reflects the seriousness of the occasion of worshiping God.
2. Of course Jesus is speaking here of spiritual garments. White is the symbol of purity and holiness (Rev. 3:4). These white garments, like thegold, are only available from the Lord. Our garments aremade white by washing them in the blood of the Lamb(Rev. 7:14); by putting on Christ in baptism (Gal.3:27). They are maintained by our walking in thelight to receive the continual cleansing of Jesus' blood (1 Jn. 1:8).
1. Eyesalve. These disciples could not see their owncondition. They needed medicine for the spiritual eyes,to "look not at the things which are seen, but at the things which are not seen; for the things which are seenare temporal, but the things which are not seen are eternal" (2 Cor. 4:18). This eyesalve corresponds to thediscernment that Paul included in his prayer for the Philippians (1:9); the ability to apply the knowledge already purchased.

Perhaps many of us could use a good dose ofeyesalve to better perceive the status of the congregation of which we are a part. We may need towake up like Sardis, repent like Pergamum, or returnto our first love like Ephesus. That eyesalve would alsohelp us bring our personal lives into focus. It is sooften difficult to see our own weaknesses and shortcomings, or recognize when our priorities are confused; when instead of "fixing our eyes on Jesus"(Heb. 12:2) we are looking aside. A little salve mightopen our eyes to opportunities, too: opportunities toteach, to encourage, to lend a helping hand.

The poor, naked, blind brethren at Laodicea neededgold, garments, and eyesalve which only the Lordcould provide. Let us look to Him for all our spiritualneeds.

Send all News Items to: Wilson Adams, 6334 Auburn Ave., Riverdale, MD 20737

FIELD REPORTS

JIM DEASON, 1200 Nashville Hwy., Columbia, TN 38401. I havebeen with the Jackson Heights church in this city for about 17months. I have never enjoyed a work so much. In 1981 there wereeleven baptized and seven restored. Three godly men oversee theflock at this place: Rufus Clifford, Jr., Reedy Nicholson, and MyronThomas. Eight deacons serve: Hugh Stacey, Harold Vernon, Bradley Dugger, Morris Boshers, Charles Goolsby, Arthur Hanes,Larry Yeager, and Wayne Garner. In addition to these, many othersare active in the work at this place. We have set up a Bible Classformat whereby each member can study through the entire Bible as well as a number of topical studies in a five to seven year period.Home Bible Studies with both members and non-members are in progress regularly. We have had several to place membership and,sadly, we have had to withdraw from a few.

I am scheduled to meet Milton Paulk of the "Calvary Jesus NameTabernacle" in public discussion the first week in October of thisyear. We will be discussing the subject of Holy Spirit Baptism forfour nights. If you would like to attend, you can contact me at theabove address or phone (615) 388-6811 or 388-7278. I will try andmake arrangements for a place for you to stay. When traveling inthe area, we would like to have you stop by and worship with us.There is easy access to the building off I-65. May God bless all ofyou in your labor in the kingdom.

DAVID L. ODOM, 2108 Ella, Beatrice, NB 68310. The reason I amwriting is because I have somewhat of an emergency on my hands.The congregation which has supported me with the majority of mysupport since I have been laboring in Nebraska for the past five years can no longer support us due to internal problems there. Thismeans that next month (July) we will be $1450 short! If there is anyway that anyone would be able to help us we would be grateful. Thebrethren here at Beatrice, and in Grand Island, where we travel every two months in order to work with them, want us to stay inNebraska. We want to stay in Nebraska and help these smallchurches be built up. As you know, it is not easy to get men to cometo such areas as this and stay for a long period of time, but webelieve that this is what is needed, and are willing to do just that.For references about myself and the Nebraska work, contact: Harold Fite, Leon Odom, Floyd Thompson, Brent Lewis, and Roland Lewis.

BILL GASTON, c/o Wickett church of Christ, P.O. Box 24, Wickett, TX 79788. I have been working with the church inWickett, TX for one year. I have been driving 65 miles each waytwice a week while holding down another full-time job. The church inWickett needs someone to work full-time with it. They can providesome support, but I still need $1300 per month to make ends meet.If you could help it would be greatly appreciated. The church atWickett is the only sound congregation in a forty mile radius. Muchwork needs to be done here. Write to me at the above address.

MIKE THOMAS, 1254 S. Enota Dr. NE, Gainesville, GA 30501. The church of Christ in Gainesville, GA has two sets of song books,Christian Hymns II and Christian Hymns III, that they will gladlydonate to any brethren who would have need of them. There are approximately 60 books available in each set. If interested please write me at the above address or call (404) 536-4871. Postage wouldbe appreciated.

PREACHERS NEEDED

ROSE HILL, VA—We are a small congregation and are in direneed of a preacher. We have only about five to ten members. Most support would have to come from other places. If interested please write to the church at Rt. l, Rose Hill, VA 24281.

THAYER STREET LECTURES

The Annual Thayer Street Lectures will be conducted September20-23, 1982. Bill Feist will speak three times on "Satan"; MorrisHafley will present "Studies in Ecclesiastes" (3 periods); Tom Icardwill deal with "A Christian and his Recreation, Job, and Possessions"; Phil Morr will speak on "Woman's Role in Society", "Remember Thy Creator", and "Family Responsibilities." Jeff Corey will speak on "Joshua"; Craig Meyer on "Samson"; and Steve Smith on "Elijah." Three evening periods will be devoted tocongregational singing led by Lewis Willis. Some sleeping accomodations are available for out of town visitors. Write to: Church of Christ, 640 Thayer St., Akron, Ohio 44310.

NEW CONGREGATION—LYNCHBURG, VA

WILSON ADAMS, 6334 Auburn Ave., Riverdale, MD 20737. As you are aware , churches of the Lord along the eastern seaboard arefew and far between, and Virginia is no exception. For years therehas been a critical need for a work in central Virginia. On July 25th,that dream will become a reality as a new congregation will meet forthe first time in the Larry Powell home at 1203 Westridge Cir.,Lynchburg, VA 24502. Two fine and faithful families from the Georgia Avenue church in Roanoke will form the nucleus of the new group. Along with these, some others from the digressive Seven Hills church in Lynchburg have let it be known that they are leaving Seven Hills to join in with the new scriptural work.

Bro. Phil Holman and his family have agreed to move and beginwork in Lynchburg in late August. Phil presently preaches for the Trezevant Avenue congregation in Memphis, TN, is in his thirties,and he and his wife have three boys. Phil told me that he has alwayshad a desire to move to a place and help begin a new work. I havespent some time with Phil, heard him preach, and discussed at length several things with him pertinent to the new work. I was highly impressed, with not only Phil, but the entire Holman family.At this writing he has raised half of his needed support. The newcongregation has committed themselves to doing all they can toward his support. Could you possibly help; either on a monthly basis or a one time basis? Yes times are hard economically. Yet, hereis one willing to go to a place where a church is badly needed.Lynchburg has a population of nearly 100,000 and lies on the mainroute between Roanoke and Richmond/Norfolk. The work has all the potential for growth and stability. For more information on thenew work contact Larry Powell at the above address, or phone (804)237-3445. Bro. Holman's present address is 5294 Scrivener Dr., Memphis, TN 38134. Phone (901) 388-2751. For references as toPhil's work in the past you may contact:

Wilson Adams, Riverdale, MD Julian Snell, Frankfort, KY Ed Bragwell, Fultondale, ALBoyd Sellers, Humbolt, TNLowell Blassingame, Pine Bluff, ARElders of the West Booneville church in Booneville, MS

IN THE NEWS THIS MONTH

SALEM, OH—As of August 1, 1982, we will be needing a preacher.BAPTISMS 308Please write: church of Christ, 484 Georgetown Rd., Salem, OHRESTORATIONS 10744460. Or call Ed Marino (216) 547-7431, or Tom Scott (216) 332

0895. The church can provide full support. (Taken from bulletins and papers received by the editor)