BUILDING BY GRACE UPON THE RIGHT FOUNDATION

It is important to build upon the right foundation foreternity. Millions are making no effort at all upon any foundation. Many are trying to build spiritually uponsome foundation, but upon the wrong one. Some havefound the right foundation, but are doing very littlebuilding. Others have the right foundation, but theytake no heed how they build thereupon. A few have theright foundation and are building upon it as the word ofGod teaches.

"According to the grace of God which is given unto me,as a wise master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heedhow he buildeth thereon. For other foundation can no man lay than that is laid, which is Jesus Christ" (1 Corinthians 3:10,11).

Paul declared that he had laid the foundation "according to a wise master-builder," he did not decide whatfoundation to lay. It was according to the "grace of God" which was given to him. The grace of God is thatunearned kindness extended to man. It refers to different things in the word of God,. In the passage underconsideration, the grace of God given to Paul enabledhim to lay the foundation and obviously refers to therevelation of the Son of God. "But when it pleased God,who separated me from my mother's womb, and called me by his grace, to reveal his Son in me, that I mightpreach him among the heathen; immediately I conferrednot with flesh and blood; neither went I up to Jerusalem to them which were apostles before me . . ." (Galatians1:15-17). In chapter 2 Paul tells of his experience in Jerusalem with the apostles."... when they saw that thegospel of the uncircumcision was committed unto me, asthe gospel of the circumcision was unto Peter" ... "Andwhen James, Cephas, and John, who seemed to bepillars, perceived the grace that was given unto me, theygave to me and Barnabas the right hands of fellowship;that we should go unto the heathen, and they unto thecircumcision" (Galatians 2:7, 9).

Again, "If ye have heard of the dispensation of thegrace of God which is given me to youward: how that byrevelation he made know unto me the mystery; (as Iwrote afore in few words, whereby, when ye read, ye mayunderstand my knowledge in the mystery of Christ)which in other ages was not made known unto the sonsof men, as it is now revealed unto his holy apostles andprophets by the Spirit" (Ephesians 3:2-5). Verse 7 speaksof the gift of the grace of God given unto him by theeffectual working of his power. And in verse 8: "Unto me,who am less than the least of all saints, is this gracegiven, that I should preach among the Gentiles the unsearchable riches of Christ."

When Paul said he had laid the foundation, and there is no other, he laid it according to the "grace of God whichis given unto me." In Acts 20: 32 Paul said: "And now, brethren, I commend you to God, and to the word of hisgrace, which is able to build you up, and to give you aninheritance among all them which are sanctified." Again, "For the grace of God that bringeth salvationhath appeared to all men, teaching us that, denyingungodliness and worldly lusts, we should live soberly,righteously, and godly, in this present world" (Titus2:11,12).

The only foundation upon which one can build spiritually is from the revelation given by Paul concerning Jesus Christ, who is the foundation (Matthew 16:18; 1Corinthians 3:11). Since the only foundation to be laid isJesus Christ, and since Paul has already laid the foundation, and no man can lay another, we must build onlyupon the revelation given to Paul concerning Christ.

Some religious leaders try to lay another foundationby speaking things of Christ not revealed to Paul by the

grace of God given to him. They try to cut off both endsof this revelation by denying the virgin birth of Christ,and the resurrection of Christ from the grave is rejected.In effect this takes away the foundation laid by Paul and substitutes another in the name of Christ. Now spiritualbuilding upon a foundation of this kind is not worth thetime it takes to speak of it. If one is to build to please God,he must build upon this foundation; he cannot buildupon any other.

That foundation laid by Paul, according to the graceof God given unto him — the revelation of His Son — must include the facts of his Sonship and his "all authority" in heaven and earth. He must be accepted as King ofkings and Lord of lords. His word must be believed andobeyed in full.

It is not enough to claim to believe in the Christ Pauldeclared and then disregard the word of Christ thatcame to us by the apostles whom he had chosen and empowered with the Holy Spirit sent down from heaven(Acts 1:2; 1 Peter 1:12). We hear many today who claimto believe in this Christ, yet they totally disregard theword of Christ when it does not suit their purpose. These are not building upon the foundation of the word of God of which we have been speaking. They will be lost! Wemust take heed how we build upon this foundation,which was laid by the grace of God.

EDITORIAL STEW

FULLTIME WHAT?

Paul wrote: that "they which preach the gospel shouldlive of the gospel" (1 Cor. 9:14). It is beyond question, forthose who respect the word of God, that gospel preachershave a right to be supplied with material needs so thatthey can devote their entire lives to the work of thegospel. Such support should be adequate to the demandsof the times and circumstances where one has to live. This support is not charity, it is a "wage" (2 Cor. 11:8).Gospel preachers are not beggars and they should neither be treated as such, nor should they ever regardthemselves in such a fashion when they must ask forhelp to go and preach in needy places.

But with all that said, when a man accepts support for"full-time" work in the kingdom, he ought to do "fulltime" work in the kingdom! He is entitled to some freetime for his family and for his own personal well being.He cannot work 16 or 18 hours a day, week in and week out, without paying a heavy price in terms of his healthand sorrow brought on by a neglected wife and children. But "full-time" work does not mean that a man ought to have unlimited time to baby-sit while hiswife works. If she thinks he has nothing to do,because she sees him sit with books open while hereads and ponders, or has to go here and there to talk topeople about the Lord, then she needs to be educated asto what his work really is. Gadding about the community might make the "good old boys" down at the corner cafe think you are a "regular fellow", or spending a great deal of time involved in civic activitiesmight cause you to be regarded as a pillar in the community and a good influence, but these are notevangelism. A man cannot be effective as a hermit, butsocial or civic-butterflyism is not evangelism.

There is never any excuse for a gospel preacherhaving very little to do with his time. There is so muchto learn and so many good tools available these days tohelp with that process. A man can never preach or teach what he does not know. And he cannot know what he has not studied. Having spent adequate time in study andprayer, he needs to seek out opportunities to teach both"publicly and from house to house." My brother, if youare going to accept support for "full-time" work, then do"full-time" work. It is dishonest to do otherwise.

PUNCTUALITY IN SUPPORT

Having personally been on the receiving end of support from several places to labor in an isolated field, Iknow how to appreciate brethren who are always punctual in sending support. Often, men who labor overseasof in remote areas of our own country, face seriousfinancial problems because some who agreed to supportthem are so unpredictable as to when that support willarrive. That forces such brethren to have to juggle house payments, rent, car payments, or other regular monthly expenses, until such support comes. Sometimes lettershave to be written or phone calls made to inquire into it.All right, brethren, how would you like to have to trackdown your pay check? Some church treasurers do anexcellent job in keeping up with all of that (and it is a veryresponsible job, and one often not fully appreciated). Butsome are negligent and wait and send two or three months at one time, not realizing what a crisis this may create. Maybe a little better communication on bothsides of the problem would help.

YOUNG MOTHERS

Everywhere we go there are young mothers who arepresent at every service along with babes in arms, or preschool children who grow tired, weary and sometimesfretful by the last two or three days of a meeting. I knowthere are times when such young women wonder whythey even bother to come at all. Usually, the children disturb the mothers (and sometime fathers) much morethan they do others. But take heart, young mothers. Youare establishing an important pattern with your children and you are setting a good example for the rest. Ittakes real dedication to hang in there and keep on tryingwhen you and the children grow weary. You may think you will never smell like anything but sour, spit-up milk,ever again, but your worthy example is a sweet smellingsavor ascending before the throne of the Almighty. God bless you!

W. C. SANDEFUR

With sadness we note the sudden death of W. C. Sandefur, faithful gospel preacher of Salem, Indiana. He succumbed to a sudden heart attack on October 11. We have no details about the funeral at this writing. He was58 years old. We first came to know "Sandy" when hepreached at Milbridge, Maine. He did much good workthere with excellent results. For the past several yearshe has labored with the church at Salem, Indiana,helping it to develop into full scriptural organization.Perhaps we can have a more extensive report later. Wewill miss him and extend out kindest sympathies to hiswife and children.

SPECIAL ISSUE PLANNED

Sometime in the spring of 1988, we plan a specialissue of this paper entitled: CONCERNING CHRISTAND THE CHURCH. We will ask our regular columnwriters to produce the material. Be watching for laterannouncements.

BOUND VOLUME

We are rapidly rounding out the 28th year of thispublication. Every two years we bind 200 copies in hardback, in attractive blue buckram to match all previous bound volumes. These are all indexed for more practicaluse. They should be ready for sale early in 1988, we hope by March 1st. These will sell for $12 plus postage. Boundvolumes of such papers not only provide a wide assortment of teaching articles by good men, but they serve also as historical documents as to the times through which we are passing and the issues pressing in ourtimes. Future researchers who will write about the verytimes in which we are living, will make good use of the new items, articles and exchanges on matters of difference. Early volumes of this paper are at a premium priceand are truly collectors items. I have always consideredthe bound volumes of periodicals among my most valuable books. Preachers and Bible class teachers, theworld around, find much practical help from these pages, and many make a point to tell us so. 576 pages ofsuch material in hardback is a bargain by any standard.Why not reserve your copy early?

NEW PUBLICATION TO FOCUSON EVANGELISM

A new bimonthly magazine called SPREADING THEWORD is published in Nashville, Tennessee with William C. Tuggle as editor and Royce Chandler as editor offoreign work. In an opening editorial, editor Tuggle said"Therefore, the single theme of SPREADING THEWORD will be the work of evangelism." Both home andforeign evangelism will be emphasized with teachingarticles and news reports from around the world. There is a need to reawaken brethren and rekindle zeal for the work of the gospel over the whole world. Therefore, thispaper should serve a much needed purpose. The first edition contains articles not only by the editors, but byRay Ferris, Dennis Freeman, Cathy Hardage, LeslieDiestelkamp, Steve Rudd, Gardner Hall, Bill Reeves,Greg Brown and Keith Clayton, plus a reprint fromJames P. Miller. Charter subscriptions are offered for $9for two years (12 issues), or $7.50 for a club of five ormore. They also advertise a bulk rate for bundles to oneaddress. Those interested may address them at: STW Publications, 950 Glendale Lane, Nashville, TN 3724. Itlooks good and should DO much good.

LET THEM KNOW

If you find special help or encouragement from somearticle, why not take a moment and send a note of thanksto the author of that article. It means a great deal to awriter to learn that his effort has touched a life and made a difference.

THANKS TO...

Jane Ashbrook for her faithful and efficient work in the office of STS. She keeps the business work onschedule when we have to be who knows where in meetings. This is not only a great benefit to our subscribers but a great relief to us in the necessary travels for ourwork.

David Key and his excellent office force at RELIGIOUS SUPPLY CENTER (Marie Ricks, Mary Catherine (Wimpy) Threlkel, and Phyllis Key) for theircontinued patronage in advertising through this paper.Except for the church ads, Religious Supply Center is theonly client we have. Their store is well stocked withbooks, tracts, class materials, Communion supplies, maps, and other needed things and their service isexcellent and always friendly. David is expanding floor space, again. Why not "give them the business." Theywill make you glad you did.

CONGENIAL CO-WORKERS

It is a great blessing to work with the six good elders atthe Manslick Rd. church in Louisville. Donnie Rader is the local preacher and does his work with muchability. It is a pleasure to get to hear him preach when weare home. A. C. Grider is here off and on between meetings and teaches a Wednesday night class when heis home. It is an enriching experience to be around himand his good wife, Hallie. Fortunate are those churcheswhich get to hear this veteran of the cross. We are neighbors, living just one mile apart (though he insiststhat I live on the WRONG side of the railroad tracks which run between our places). We see little of eachother during the meeting months but during the wintermonths we get to visit more. We are thankful that our lothas been cast in such a good place, surrounded by suchfaithful servants of God. There is much talent at Mans-lick Road. A recent series of bulletin articles on "The Family" was written entirely by men of the congregationand it was rich. Raymond Byers, an elder here for manyyears, is now retired from his work as a building contractor and will be able to devote much more time to the work of the congregation. The Lord has truly smiled upon us.A SPECIAL THANKS TO ...

OUR READERS. Many of you have stayed with usever since we began this publication. Because of you, wehave been able to keep the paper in operation. You havesent the paper to friends, relatives and other brethren.You have shown admirable trust, patience and love,even when we used poor judgment, or just plain "goofed." We need you, still, but please be advised thatwe also love you.

THE PRE-EMINENCE OF CHRIST

"Who is the image of the invisible God, the firstborn ofevery creature: For by him were all things created, thatare in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all thingsconsist. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in allthings he might have the pre-eminence" (Col. 1:15-18).The Colossian letter sets before us Jesus Christ our Lord in all of His supreme majesty, honor, power, andglory. This is done in such a measure and with such emphasis as to excel that found anywhere else in theNew Testament. The reason for so exalting Christ involved heresies that threatened the future security ofthis church. These heresies reflected on the person andwork of Christ in redeeming mankind. Therefore, theapostle Paul emphasized the pre-eminence of Christ.From this point of truth it follows that all men are"complete in him" (Col. 2:10). So far as our spiritualwelfare is concerned, nothing more is needed. Thislesson was urgently needed then, and I am persuadedthat the need is equally urgent in our day.

Background Knowledge

A little background knowledge, geographical, historical, and circumstantial, will help us to understandbetter and to appreciate more the efforts of Paul in ourtext as well as throughout the epistle.

GEOGRAPHICALLY — Colossae was located on the main trade route from Ephesus and the Aegean coast tothe Eastern world, about one hundred miles east ofEphesus at the head of the Lycus River Valley — thegateway to the East. Colossae was one of three once veryprominent and prosperous cities, namely, Hierapolis,Laodicea, and Colossae. Hierapolis was about six milesnorth of Laodicea on the slope of the mountain rangethat enclosed the valley on the north. Laodicea was onthe south bank of the Lycus river, a tributary to theMaeander. Colossae was about ten miles up the river tothe east at the foot of Mt. Cadmus (8250 ft. high) which stood like a sentinel overlooking the Lycus River Valley.

HISTORICALLY — Many years before, Antiochusthe Great had transplanted two thousand Jewish families from Babylon and Mesopotania into this area. Theyprospered so well that many more of their fellow countrymen — even from Palestine — came to share in their prosperity. Hence, we might well expect that while theColossian church was largely Gentile, it would have agood sized Jewish element in it.

CIRCUMSTANTIALLY — Epaphras, "a faithful minister of Christ" (Col. 1:7) and of the Colossian church(Col. 4:12) had visited Paul in prison in Rome (Col. 1:7,8). From him Paul had learned much about the churchesin the Lycus River Valley (Cf. Col. 4:13). Paul rejoiced over the Colossians' "faith in Christ," their "love towardall the saints," their fruitfulness, their "love in the Spirit" and their "steadfastness of faith" (Col. 1:4, 6, 8;2:5). However, his heart was made heavy when helearned of that which threatened the future security ofthis fine church.

Heresies in the Church

While much has been written concerning "the Colossian Heresy," there is little agreement as to what it was.Some have grouped all of the heresies under one heading, namely, Gnosticism. One thing is certain. We candetermine the dangers that threatened this church bytaking careful notice of the epistle itself and the errorsexposed, reproved, and condemned therein by Paul.

Judaism—sought to bind on believers ceremonies ofthe law of Moses, insisting that such were necessary tosalvation. This issue was to be expected in view of theJewish population in that area and the Jewish elementin the church. Paul deals with it very pointedly, saying,"Blotting out the handwriting of ordinances that wasagainst us, which was contrary to us, and took it out ofthe way, nailing it to his cross; And having spoiledprincipalities and powers, he made a shew of themopenly, triumphing over them in it. Let no man thereforejudge you in meat, or in drink, or in respect of an holyday,or of the new moon, or of the sabbath days: Which are a shadow of things to come: but the body is of Christ" (Col.2:14-17). Thus, Paul shows that such were only a shadowof things to come, and since the reality has come, no manis accountable for observing such today. We are completein him (Col. 2:10). To contend otherwise is to reflect onChrist. No wonder Paul said elsewhere "Whosoever of you are justified by the law; ye are fallen from grace" (Gal. 5:4).

Philosophy — The influence of the Grecian Philosophers was wide spread throughout this part of the world.This philosophy placed undue emphasis on knowledge and wisdom, insisting that one's spiritual welfare depended upon such in addition to that found in the gospelof Christ. Hence, Paul warned: "Beware lest any man spoil you through philosophy and vain deceit. . ." (Col.2:8). Furthermore, concerning Christ he said, "In whomare hid all the treasures of wisdom and knowledge" (Col.2:3). Indeed, we are complete in Him!

Asceticism — was taught by the Pagans of that day.It affirmed that bodily torture and a denial of bodilyappetites made for greater spiritual development. Thus,many lived an ascetic type of life even to the point ofsuffering injury to their health and physical well being.Even some of the restraints of Judaism became a part ofthis overall doctrine. That such had worked its way intothe church is evident from what Paul wrote in the Colossian letter showing that such ordinances were of the world and after the commandments and doctrines of men: "Wherefore if ye be dead with Christ from therudiments of the world, Why, as though living in theworld, are ye subject to ordinances, (Touch not; taste not;handle not; Which all are to perish with the using;) afterthe commandments and doctrines of men?" (Col. 2:2022). Paul foresaw such practices as departures from thefaith and warned against it (1 Tim. 4:5). Later, with thedevelopment of Roman Catholicism, we find that some ofit's tenets involved in part of the old doctrine of asceticism, namely, the doctrine of celibacy and the eating ofcertain meats.

Gnosticism — involved as a basic tenet that the spirit is good and matter is evil. Since God is Spirit andaltogether good, He could not possibly touch matter.

Therefore God is not creator of the world. On this pointGnosticism taught that God sent out emanations, eachfarther away than the last so that finally one could touch matter; that the farther away from God, the more ignorant of and the more hostile toward God such an emanation would be, and that by such an emanation the worldwas created (Cf. comments by William Barclay, The Letters To The Philippians, Colossians, and Thessalonians, pp. 118-19).Furthermore, it follows from such a premise that ifJesus Christ is the Son of God, He could not have dweltin a flesh and blood body. This doctrine was widespread throughout the churches of Asia (Cf. 2 Jno. 7). Such doctrine reduces Christ to somewhat of a spiritual phantom, robs Him of His humanity, and makes impossibleHis being the Saviour of mankind (Cf. Heb. 2:9-18).

The Pre-Eminence of Christ

In our text Paul lays an ax at the root of all these evilsby affirming a threefold pre-eminence, which combinesto establish His pre-eminence in all things — supreme pre-eminence!

In relation to the Father—He is the image of the invisible God. He is the fullness of the Godhead (Col.2:9). He is the brightness of the Father's glory and theexpress image of His person (Heb. 1:3). Thus, Paul not only refutes the ancient doctrine of Gnosticism, but alsothe current doctrine of Modernism which affirms that Jesus was only a man, perhaps a good man — even the best man that ever lived — but still a man. One simplycannot believe in the Christ of the Bible without believing in the fullness of His deity.

In relation to the physical creation — He is the firstborn of every creature. Unfortunately, our English translation admits an idea contrary to truth, namely,that Jesus was the first in order of time of all created things. This makes Him a created being which accommodates the view of Gnosticism and also Jehovah Witnesses of today. Thus, again we have a denial of the deityof Jesus.

The word "first born" is often used to denote order of rank and not always order of time, e. g., Ex. 4:22, Psm.89:27; Heb. 12:23. The Hebrews often used the word to denote one with honor, privileges, and blessings abovethat enjoyed by others. Obviously, it is so used in ourtext. The Greek "oti" translated "for" with which the next verse begins (v. 16) means "because." Thus, He is the"firstborn" of all creation not because He was the first in point of time of all created things, but rather because He is the creator of all that was created (Cf. John 1:1-3).Instead of being an agent or some inferior, secondary godor emanation, He is the creator of all! What pre-eminence! Verse seventeen further confirms this positionand adds even more majesty to His pre-eminence.

In relation to the spiritual creation — He is the head of the church (V. 18). Paul affirms the same thingin Eph. 1:22,23. To be in Christ is to be in His spiritual body, the church, and since all spiritual blessings are inChrist (Eph. 1:3), our spiritual well being depends uponour being in this relationship (the church) and in submission to His authority in everything (Cf. Col. 3:17).

Unfortunately, many today are doing things in theinterest of their spiritual welfare by nearly every standard of authority in the world except that given byChrist. Such reflects upon His headship and robs Him ofthe pre-eminence ascribed by Paul.

Our salvation does not depend upon the philosophy ofthe intellectual aristocrats of the past or present. It doesnot depend upon the doctrines, commandments, andordinances of men. The religious orders of men, secret,denominational, or otherwise cannot save. Furthermore, they cannot add anything to our spiritual wellbeing that is not provided in the spiritual body of ourLord — His church. To contend otherwise is to deny thepre-eminence of our Lord and Saviour. Jesus Christ.

DO CHURCHES NEED PREACHERS?

QUESTION: Why the glaring absence of mentioning any evangelist in Phil. 1:1 which states, "to all the saints in Christ Jesus which areat Philippi with the bishops and deacons?" If theycan go on without preachers, for they had elders,why can't we? I personally understand that bishops must be "able to teach" for they are to"shepherd the church of God" which is among them. Then, why the need for a preacher when a congregation is scripturally organized?

ANSWER: Philippians 1:1 begins, "Paul and Timotheus..." Conspicuously, evangelists are named in thevery verse that is under question. Although Paul andTimothy were not at Philippi at the time, they werealways with some congregation edifying the members orthey were establishing churches wherever people wouldhear and obey. Other evangelists were doing the sameand one could have been at Philippi when Paul wrotethis epistle to those saints.

Because Phil. 1:1 does not mention "evangelists" asbeing among the saints at Philippi, it does not mean theyhad none. Elders are not mentioned in Paul's salutation to the church at Corinth (1 Cor. 1:2; 2 Cor. 1:1), but thisdoes not necessarily indicate they had not elders. Acts

14:23 and Tit. 1:5 would imply they probably did. Thechurch at Antioch of Syria had prophets and teachers init (Acts 13:1). Elders are not cited, but this does not suggest that churches are not to have elders. When wecollect and compare the verses that relate to this matter,they clearly show that evangelists have the scripturalright, yea, the obligation to teach both saints and sinners.

We know that evangelists were "located" with churches to edify the saints and to preach the gospel tothe lost. Paul told the Ephesian elders, 'Therefore watch, and remember, that by a space of three years Iceased not to warn every one night and day with tears"(Acts 20:31). He taught them "publicly and from house to house" (v. 20). Timothy was charged by Paul to "abidestill at Ephesus, when I went into Macedonia (Philippiwas one of the churches there, WEW), that thou might-est charge some that they teach no other doctrine" (1Tim. 1:3). Although Ephesus had elders or bishops, bothPaul and Timothy preached there for a prolonged time.We know Paul was there for three years.

When Paul and Barnabas returned on their first missionary journey, they came to Antioch of Syria. "And when they were come, and had gathered the church together, they rehearsed all that God had done withthem .... And there they abode long time with the disciples' (Acts 14: 27-28). Here are preachers "located" a long time with the church at Antioch. When the Judaizing brethren came down from Jerusalem andtaught circumcision as a condition of salvation, Paul andBarnabas had no small discussion and disputation withthem (Acts 15:1-2). These preachers defended the faith while they were at Antioch.

The Bible teaches that apostles, prophets, evangelists, pastors and teachers were put in the church for,among other things, "the perfecting of the saints . . . ." (Eph 4:12). Apostles and prophets revealed the truth,evangelists preach the truth, and elders (pastors) seethat the church is fed the truth and walk in it. Elders are not given the job of personally doing ALL the teaching. If so, teachers, as well as preachers, are not needed in the church. But God placed teachers and preachers inthe church (1 Cor. 12:28; Eph. 4:8,11). Elders are to "tendthe flock," which includes feeding or teaching, but theydo not have to do all the feeding themselves. Preachersand teachers assist them. (Parenthetically, teachers arenot listed in Phil. 1:1. Does this mean they had noteachers at Philippi? Certainly not!)

Men who are elders may also be preachers, serving inboth capacities at the same time. "Let the elders thatrule well be counted worthy of double honor, especiallythey who labour in the word and doctrine" (1 Tim. 5:16).Peter was an evangelist and an elder. He wrote, "Theelders which are among you I exhort, who am also anelder..." (1 Pet. 5:2). In Peter's case, it seems to me, thathe was about as "located' as one could get.

"LABORERS TOGETHER"

"For we are labourers together with God: ye are God's husbandry, ye are God's building" (1 Cor. 3:9). TheCorinthians did not seem to understand this descriptionof labor relations in the Lord's vineyard, and it is evidentthat some today do not, though that misunderstanding may be expressed in different ways. Then, the problem involved the relationship of preachers to one another;now, it concerns preachers and congregations.

We need to be careful when writing or speaking onthis subject, lest we tend to polarize the attitudes already prevalent, and alienate fellow-labourers even further. We need reconciliation and understanding,not agitation and suspicion. With regard to his goal, letme say that I am not personally faced with such aproblem at the present time, and intend to be objective in my observations.

I have known preachers who wanted to draw up acontract in case they were to be mistreated by thecongregation. Some congregations regard the preacheras an antagonist, a competitor, and strive to keep himfrustrated and on the defensive. Some brethren suggested in a business meeting that when a preachermoved, he lost his "seniority" and should have to "work his way up" as far as salary and benefits were concerned.Some congregations will support a preacher, but do not want his talents and energies to extend beyond theborders of the local congregation. One elder suggested that the local preacher's salary should stop when he lefttown for a meeting, and not begin again until he returned. Another congregation wanted the preacher tosubmit a detailed report of his hourly activities each week.

The examples of congregations and preachers asadversaries could be multiplied, and might provide someinteresting and amusing reading were it not so deplorable. And, such an exercise may widen the gap between those who should regard themselves as "labourers together" in the Lord's vineyard. Surely the congregationsupporting the preacher and the preacher being supported need to have some basic ground rules governingtheir relationship, but the implementation of the "golden rule" (Mt. 7:12), and a common desire to furtherthe cause of Christ should end up in unity instead of ina court of civil law.

While we all should believe in and respect congregational autonomy and personal commitments, I see noway for congregations and preachers to operate on the time clock method of employment. A preacher should befully supported by the church, and the preacher shouldgive himself wholly to the work of an evangelist (1 Cor.9:14; 2 Tim. 4:5). General guidelines may be established and all concerned should endeavor to operate honestlywithin those boundaries. If a congregation hobbles apreacher until he cannot do the Lord's work, that preacher should make other arrangements. If a preacher has a history of defrauding congregations, thatpreacher should not be hired in the first place, or ifalready hired, fired, if he will not shape up.

Consider these facts, and meditate upon them. The knowledge and experience which I have gained in thepast forty-odd years is now benefiting the local congregation which presently supports me. I prepared sermonsin my last meeting which I am now preaching in the local pulpit. Conversely, the studying which I do at home willbenefit the congregations and communities which I may visit in the future. And, if the local congregation did notassure me of support, I could not even schedule meetingswith congregations which are not financially able tosupport me.

During my last meeting, I assimilated and preachedthe material which I have been studying and preparingfor the past five or six years, and yet I only spent seven days with that congregation. Yet, those brethren supported me well, and gave me time to study materialwhich will be used in my home congregation or in somefuture place as yet unknown. I have been able to preach in meetings, conduct funerals, write articles, and helpcongregations and individuals in a variety of situationsbecause brethren gave me both moral and financialsupport. At the same time, I had to do some of thesethings without the aid and encouragement of somebrethren, and even in spite of them.

The lifeline of the church, and the salvation of souls istied to the preaching of the gospel (Rom. 1:15,16). Thedevil is the only adversary we need in this monumentaltask, so let us not spend our time "provoking one-another, envying one another," but rather as "labourerstogether with God."

STUDIES IN 1ST & 2ND TIMOTHY (No. 4)DEACONS1 Tim. 3:8-16

Deacons, as elders, belong to the organizational structure of a local congregation. The word (diakonos inGreek) means "servant -minister". Every Christian would be this. However, our text speaks of those who"use the office of a deacon" and certain qualifications aregiven for those who thus serve. The church at Philippiconsisted of elders (bishops), deacons, and saints (Phil.1:1).

Their Work

The selected seven in Jerusalem, appointed to look after the needs of certain widows are generally regarded as men serving as appointed deacons. (Acts 6:1-6). Theword "deacon" is not applied to them, but in verse 2 theGreek word "diakoneo" is used, translated "serve" withreference to their work. In this text, their work wasseeing that certain widows needs were met, spoken of as"serve tables". Their service would enable the apostlesand elders to continue teaching the word of God without interruption (vs. 2). From this, it has been concludedthat deacons execute the material matters of the congregation under the authority of the elders. Every congregation does have numerous physical needs, in additionto looking after the needy, such as preparation of thebuilding for the assembly, continual maintenance,equipment and supplies, ushers, treasury, etc.

Does teaching churches to appoint deacons, and theirfunction, have anything to do with saving self andothers? Indeed it does! The fact that their work frees the elders and evangelists for more time in "the ministry ofthe word" contributes to the saving of others. Too, Ibelieve the statement "will purchase to themselves agood degree, and great boldness in the faith which is inChrist Jesus" (vs. 13) has reference to their standing inthe eyes of the Lord, rather than to their exaltation and promotion among men, as some conclude. Some saypromotion to the eldership is meant. This, however,seems to be in conflict with the motive and spirit for anyservice rendered in the name of the Lord. All such service is rendered to please the Lord and save souls. Suchfaithful service will be pleasing to the Lord in the judgment. So, scripturally qualified and functioning deacons in a congregation, while attending primarily tomaterial matters, actually has as a background purpose and result, the saving of self and others.

Their Qualifications

Verse 8 begins with the word "likewise' which meansjust as elders are to be men with certain qualities andabilities, it is the same with deacons. These are thenlisted. They differ only slightly from the qualificationsfor an elder.

1. Grave. (Gk. semnous) "august, venerable, reverent,To be venerated for character, honorable" -Thayer. English Translation: "grave, serious, honorable, seriousdemeanor, dignified". Webster: "sedate, dignified,solemn vs frivolous, trivial, light". This quality is, ofcourse, relative.
2. Not doubled tongued. (Gk. madilogous) ma -"neverat any time"; dilogous -"double in speech, saying one thing to one-another with another" Thayer. English translation: "not tale-bearer; straight forward man; not deceitful in speech; no gossip; sincere in their talk."
3. Not given to much vine (English translation).Greek, "ma oino polio prosechontas". ma, "not, never atany time; "oino, "wine"; polo, "abundant, plenteous,much"; prosechontas, "given ... addicted to". Literally,"not addicted to much wine" — "not under the influence of strong wine."
4. Not greedy of filthy lucre. (English translation).Greek, "ma aischrokerdas". ma -"never at any time";aischrokerdas, "eager for base gain; sordid". OtherEnglish translations: "no lover of money; not addicted todishonest gain".
5. Hold the mystery of the faith in a pure conscience.Greek and English, "stability in that which was once forall delivered to the saints -(Jude 3). Hold this with aclear conscience". Three things are involved, (1) a pureconscience, (2) centered in the faith, (3) continually hold. . . through life.
6. Blameless. Two different Greek words are translated blameless. In 1 Tim. 3:2 the word anepilampton isused, which means "one against whom no evil charge can be sustained", while in Tit. 1:6 the word anegklatos isused, meaning "not open to accusation, unblameless".English translations, "blameless, without reproach;irreproachable" . . . "Live so no charge of guilt can beproved against."

Family Qualifications

1. Husband of one wife. The meaning here is the sameas was said for elders in the previous lesson. A scripturally married man is to be selected. According to verse11, wives also have a responsibility.
2. Rule children/house well. Rule, in the Greek,means "stand before-attend to". Children: "off spring-custody". House: "wife and children". Well: "according toGod's will. The emphasis here is on the position the manoccupies in his house. He is properly standing before and managing. The matter of how long is not suggested. A man, to qualify as an elder, must be in this position longenough for his children to be believers and not accusedof riot or unruly. This suggests that a deacon may not beas old as an elder. If a man has the character, wisdom,and ability to do the work of a deacon, and is properlystanding before and managing a family, he is in aposition to serve well as a deacon and should be appointed.

9. Proved. Verse 10 says "Let those also (as withelders) first be proved; then let them use the office of adeacon. The word first, in the Greek, is "proton" andmeans "at the first" or before they serve in the office of a deacon. The word "proved", in the Greek, is "dokimadzo"and means "to test, examine, prove, scrutinize".

There are various ways of doing this. Time is one way,but this is relative and no one has the right to set acertain time limit ... 1,2,3, years. Letters of recommendation from faithful brethren at other placeswhere one has lived and served in the Lord's vineyard, and recommendations (testimony) from known faithful brethren often contribute to the "proving" of one to be appointed to the office of a deacon.

Why Such Teaching?

The last three verses of 1 Timothy 3 tells us why Paulgave to Timothy the instruction he did, including that about elders and deacons. Without Paul being there topersonally instruct, he wrote "that thou mayest know how thou oughtest to behave thyself in the house of God,which is the church of the living God, the pillar andground of the truth." Congregations, properly organized,filled with informed and dedicated saints, properlyfunctioning in the work of the Lord is the foundation andstructure for spreading the truth that "makes men free".A brief synopsis of what is involved in this truth is thengiven; "God was manifest in the flesh, justified in thespirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." It is simplythe glorious gospel of Christ, said to be the power of Godunto salvation (Rom. 1:16), all emphasized in the churchof the living God.

REMINDERS ABOUT SIN For some reason we have a tendency to forget some ofthe basic truths. I do not mean that these points havecompletely left our minds, but that we are not consciousof them as we ought to be. For example, we do not use theword "sin". On the other hand there is the extreme concept that poor judgments and contrary opinions are to be treated as sin. We have a tendency to think that allare doing wrong and we rationalize that there is nodanger in our own lives. All of this indicates that we haveforgotten a few things about sin. Thus we need to bestirred up by being put in remembrance of the things we really already know (2 Pet. 1:12-13).

What It Is

Sin is a violation of the law of God. John said, "Whosoever committeth sin transgresseth also the law: for sinis the transgression of the law" (1 John 3:4). Thus, if it iscontrary to law (a Bible passage) it is sin. It may seemminor and insignificant to you, but it is still sin! Itdoesn't have to be "major" (e. g. adultery or theft) to besin. We can sin in attitude and thought as well as in what we do.

It is possible to violate God's law by doing somethingthat God has forbidden (Jas. 2:9). It is also possible to sinby not doing what God has commanded (Jas. 4:17).

A thing is not sin simply because you don't like it, it isdifferent, it is contrary to your opinion, it is contrary totradition or your judgment. It is not sin unless it violates the law of God. And yet, we sometimes look atsome brother or sister like two dollar bills when theyhaven't done anything wrong. If it is sin, let's call it sin. If it isn't, let's leave it alone.

What It Does

We have a tendency to minimize the consequences ofsin. We begin to think that if it is a "little" sin that it isnot all that bad.

Sin separates from God. Isaiah warned that "your iniquities have separated between you and your God ..." (Isa. 59:2). The apostle Paul said that death (separation) comes upon all that sin (Rom. 5:12) for the wages ofsin is death (Rom. 6:23). James said that sin brings forthdeath (Jas. 1:15).

Sin renders our prayers ineffective. Peter said that the "eyes of the Lord are over the righteous, and hisears are open unto their prayers: but the face of the Lordis against them that do evil" (1 Pet. 3:12). The wise mansaid, "He that turneth away his ear from hearing thelaw, even his prayer shall be an abomination" (Prov.

28:9). By sinning we not only separate ourselves fromGod, but from all the benefits of being the children ofGod.

There is no distinction in sins. The passages thatsay sin separates from God or brings spiritual death donot only apply to the "big" and willful sins. So, it doesn'tmatter whether it is "little", "big", ignorant or willful,one or an hundred — if it is sin it separates from God. Ineed reminding of that often.

In The Life Of The Christian

He will sin. There will be times that the Christian will sin. John said, "If we say we have no sin,we deceive ourselves, and the truth is not in us" (1 John1:8). This does not mean that he will be constantlysinning 24 hours a day. Neither does it mean that God will overlook the sin. All that texts says is that there willbe times that the Christian will sin.

He is not to continue in sin. Paul raised the

question in Rom. 6, "Shall we continue in sin that grace

may abound" (Rom. 6:1)? The rest of that chapter is a

response to that question. We have been raised in the

likeness of Christ's resurrection and thus we live a new

life. The old man is crucified (v. 6). Now that we have

obeyed the gospel we are servants of righteousness

rather than sin (vs. 17-18). John says that the one that

is born of God "sinneth not" or "doth not commit sin" (1

Jno. 3:6, 9; 9; 5:18). These verses do not mean that the

Christian does not sin at all. For that would contradict

1 Jno. 1:8. The point is that the Christian doesn't

continue to make a practice of sin. Thus the concept that

says the Christian is just sinning all the time is out of

harmony with the Biblical picture.

He can be forgiven. When the Christian does sin, he

can obtain forgiveness. John said that the blood of Jesus

Christ "cleanseth us from all sin" (1 John 1:7). He also

wrote, "And if any man sin, we have an advocate with the

Father, Jesus Christ the righteous" (1 John 2:1).

He must seek forgiveness. The Christian who sins

is not automatically forgiven without any action.

Rather, Simon was told to repent and pray for forgive

ness (Acts 8:22). John said, "If we confess our sins, he is

faithful and just to forgive our sins, and to cleanse us

from all unrighteousness" (1 John 1:9).

Sin Will Surface

God instructed Israel to drive out all the people asthey entered into the land of Canaan. Then he warned,"But if ye do not do so, behold, ye have sinned against theLord: and be sure your sin will find you out" (Num.32:23). We have deceived ourselves into thinking thatwe could hide our sins. And maybe we can for a while.However, sooner or later they will surface. It did withAchan (Josh. 7) and Ananias and Sapphira (Acts 5). Italways takes another sin to cover the previous one and then finally there are so many that our sin becomesknown.

Tendency To Rationalize

For some reason we want to justify our own wrong and that of our family. We reason that our situation is different. We shift the blame to someone else so we have no guilt feeling. We think that the Lord will understandour case and overlook the sin.

The Jews must have reasoned the same way. Paullabors in Rom. 2 to show that the Jews were committingthe same sins that the Gentiles were. Thus he asked if they thought they would escape the judgment of God(Rom. 2:3). Have we forgot that God is no respecter ofpersons (Acts 10:34)? Do we need to be reminded that wecan think we are doing right while we are continuing insin (Acts 23:1; lTim.4:l)?

I realize that you already knew these things. But,honestly, didn't it help to be reminded again?

Did you ever have to say "I'm sorry, I was wrong"? Allof us have needed to make a statement something likethat, but there are some people who just won't admit toany wrong, or any sorrow for wrong. They may say, "IF I have done anything that offended you, forgive me", butthat's not the same thing at all. Perhaps some think it isa sign of weakness to admit error or guilt, but I proposeto you that it is a sign of manhood to face your sins andother mistakes and correct them. And unless you are able to live a sinless life as Jesus did while here on the earth, the time will come when you must acknowledgethose sins and either correct them or give account ofthem in the judgment.

Our relationship with God is totally dependent uponour acknowledging our sins. In the 51st Psalm, whenDavid had finally seen his sin with Bathsheba he wrote,"Wash me thoroughly from mine iniquity, and cleanseme from sin. For I acknowledge my transgressions: andmy sin is ever before me" (Psa. 51:2-3). Or as Solomon wrote in the Proverbs, "He that covereth his sins shallnot prosper: but whoso confesseth and forsaketh themshall have mercy" (Prov. 28"13). Further, John wrote, "Ifwe confess our sins, he is faithful and just to forgive usour sins, and to cleanse us from all unrighteousness" (1John 1:9). Even our repentance is dependent upon recognizing that we are wrong, and that we must change.

Likewise our relationships with men require thatsometimes we acknowledge wrongs done and say "I'm sorry". In the sermon on the mount Jesus said, "Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leavethere thy gift before the altar, and go thy way; first bereconciled to thy brother, and then come and offer thygift" (Matt. 5:23-24). I understand Jesus to have saidthat even our worship is affected by our relationshipswith men; that failure to repent and correct wrongs mayindeed cause our worship to be in vain.

And perhaps the place where we most often fail torecognize our faults and ask for forgiveness is in our own families. Have you ever punished one of your childrenunjustly? I have, and had to go to that child later and ask to be forgiven. In our thoughtlessness and carelessness we say and do things to wives or husbands that hurt sobadly, and are not deserved. But admit wrong? We justcouldn't do that, could we? The "prodigal son" as we havecome to call him made many serious mistakes, but he is also a wonderful example of a man facing his sins and not running away but doing what had to be done tocorrect them. Even when his father came running outto meet him with open arms he did not try to rationalizeand get out of confessing his sins. On the other side isthe story of Ananias and Sapphira in Acts chapter 5.Here were two people who lied and refused to correcttheir lies when given the chance. And they both died without ever making right the wrong they had done.Which of those two examples is more like you?

Have you ever said, "Well, that's just the way I am, and I can't change"? You may have said it, but it isn't true. That's the same excuse that is sometimes offered by the homosexual, blaming God for his own sins. Sometimes we sing the song, "OPEN MY EYES, THAT I MAYSEE". Are you willing to open your eyes? When Jesustold why He taught in parables He said, "For this people's heart is waxed gross, and their ears are dull ofhearing, and their eyes they have closed" (Matt. 13:15).Are you willing to see what you look like in the sight ofGod? There is only one way to do that, and that is to diginto the word of God and use that divine measuring stickto measure yourself. James wrote about looking "into theperfect law of liberty" and continuing in it. Only by firstseeing what God wants you to be can you know how to change. And in addition to opening up your Bible and measuring your self by it. I suggest that you spend a lotof time in prayer for wisdom, help, courage and strength.We can have confidence that God knows and cares. Peter wrote, "Humble yourselves therefore under the mightyhand of God, that he may exalt you in due time: castingall your care upon him; for he careth for you" (1 Pet. 5:67). And the Hebrew writer told those Jewish Christians,"Let your conversation be without covetousness; and becontent with such things as ye have: for he hath said, Iwill never leave thee, nor forsake thee. So that we mayboldly say, The Lord is my helper, and I will not fearwhat man shall do unto me" (Heb. 13:5-6).

Don't be afraid of ridicule or rebuke when you have tosay "I'm sorry, I was wrong". Just do what you have to doto be right in the sight of God. It will make all of yourrelationships better too!

Send all News Items to: Connie W. Adams, P.O. Box 69, Brooks, KY 40109

WILLIAM C. SEXTON, 4400 N.W. Gleason, Kansas City, MO64151 — We have finished two years with the Roan Ridge church,6403 N.W. Roanridge Rd. in Kansas City. We have been fairly pleasedwith the results this year, although never completely, with so muchmore to be done. Eight have been baptized since January (3 recently),in addition to several restorations and identifications. Dick Blackford was with us in a meeting in November. I was in a week-end meetingin June with the Pleasant Valley church in Wichita, Kansas and inOctober with the Westside church in Morrilton, Arkansas where I presented a series on "Personal Responsibility in Man's Salvation." Coming to Kansas City? Visit and worship with us at Roan Ridge justoff I-29 at 64th Street, N.W., 7 miles south of the KCI Airport.Request: I have an IBM compatible computer and am interested infinding software that is ideally suited for preparing a preacher's income tax. I'm sure some have had experience in this respect andwould appreciate hearing from those who have found what works wellin this regard — with as much simplicity as possible!

A. A. GRANKE, JR., 1 Cherokee St., Sumter, SC 29150 — David Powlas, a devout member of the Woodland church of Christ, Sumter, South Carolina, is recovering from open heart surgery to replace a defective valve. In August, at age 34, he was diagnosed as suffering from congestive heart failure, and was also discovered to have a congenitally defective aortic valve at the entrance to a major arteryleading from his heart. It was surgically replaced, and he is recoveringsatisfactorily. But his medical expenses total approximately $32,000 and he was not covered by insurance. Although he has not been preaching for several years, brother Powlas formerly labored as a full-time evangelist in Orangeburg, SC and West Palm Beach, FL.He has lived in Columbia, SC the past five years and works as amotel auditor there. His illness has brought further strain on hisfamily's budget by keeping him out of work for two months. He hasrecently returned to worship services and expects to resume worksoon. The church at Woodland is small and is not able to offer much help with his expenses. If you are in a position to assist brother Powlas,or know of a church or individual who may be interested in doing so,please write him at 3430 Kay Street, Apt. D-3, Columbia, SC 29210.His phone number is (803) 772-4371.

JIM MCDONALD, P.O. Box 247, Jasper, TX 75951 — Faithfulbrethren have rallied to the needs of Conrad Steyn and George Harrisin South Africa since their stand against innovations in that country.Each has received enough help to pay bills which had accumulated forseveral months without support. But most of that has been one-timehelp. Each one needs to locate an additional $1500 per month to be able to devote full-time to the work in that country. These men presenta rare opportunity for the spreading of the gospel in South Africa. The task is not yet completed, brethren. Can you help? Write either ofthem at: Conrad Steyn, Box 133, Rondebosch, 7700 South Africa; orGeorge Harris, Box 300, Steenberg 7945, South Africa.

PREACHERS NEEDEDPALATINE, ILLINOIS — The church at Palatine is interested inlocating a preacher for full-time work. Sunday attendance averages about 60. We can provide a majority of support. Some full-timeexperience preferred. Send resume and references to: Church ofChrist, 1050 N. Deer, Palatine, IL 60067, or contact Harlan Stoa, 130

E. Palatine Rd., Palatine, IL 60067. Phone (312) 705-0544.

JAMESTOWN, KENTUCKY — The church at Jamestown is looking for a full-time preacher at least 30 years old, who is willing to beginwork with us sometime after the first of the year, 1988. Those interested should contact William O'Neall, phone (502) 866-3863.

PENSACOLA, FLORIDA — The Myrtle Grove church in Pensacola needs a preacher. Though there are no elders, the church is selfsupporting. Sunday attendance is about 60. We prefer a man 35-50years old. Contact Scotty Mills (904) 456-2430; or Russell Green (904)456-6721; or write to Church of Christ, P.O. Box 3415, Pensacola, FL 32516.

GLEN ALLEN, ALABAMA — This congregation in northwest Alabama is looking for a preacher for full-time work. This church of 2530 can supply partial support and has contacts for additional support.Those interested may write Glen Allen Church of Christ, Box 161,Glen Allen, AL 35559, or call Kermit Vaughn at (205) 487-2538.

CROSSVILLE, ALABAMA — This congregation in northeast Alabama needs a preacher We can supply $200 weekly. Call R. C. Hammonds (205) 659-2687, or Marvin Ruf (205) 528-7333.

(EDITOR'S NOTE: We are glad to carry these notices for churches seeking preachers to work with them. We include them as news items and as a convenience to churches and make no charge for this service.We do not carry any news item for several months. Sometimes we areasked to run such notices several times. This we will not do. Further, we want readers to understand that we do not personally endorse allof the qualifications demanded nor are we in a position to judge thenature of the work at any given place. Churches and preachers alike should investigate each other thoroughly. CWA)

SHORT NEWS

The NEWSLETTER REPORTS are shorter than usual this month due to the index which we must print for the bound volumes. We are glad to have your news. It is edifying for brethren to read of the progress of the gospel throughout the world. The trials and triumphsof the Lord's people everywhere should be the concern of all who lovesouls and who labor for their salvation. Many readers say they alwaysturn to the news column first. Do you have some good news? Let othersknow about it. It will thrill them to learn of it and perhaps emboldenthem to try harder to grow both in spirit and number.