THE POWERFUL WORD
"For the word of God is quick, and powerful... and isa discerner of the thoughts and intents of the heart"(Heb. 4:12).
It is difficult for mortals to comprehend the power that is inherent in God's word. That awesome power wasdisplayed in the acts of creation, and will manifest itself again at Christ's coming (Heb. 11:3; 12:27). Many otherexpressions of God's power can be seen in events which were characterized by either salvation or destruction, orboth (Ex. 14:13). We shall concern ourselves with thepart God's word plays in the matter of salvation.
Man has some control over what direction God's power will take in things pertaining to salvation. God's word can discern "the thoughts and intents of the heart"whether we like it or not, and whether or not we doanything about it. But if man will mix faith with God'sword as expressed in the gospel, it can mean salvationfor those who believe and obey (Rom. 1:16; Heb. 4:2). Thegospel alone cannot save, and neither can faith alone save — it takes a combination of both, plus works (Jas.2:17-26). Both Felix and Agrippa were affected by thegospel, but neither was saved (Acts 24:25; 2G:28). But letus consider some examples of God's powerful word in our own time.
During the 1950's, I did considerable preaching inrural Barbour County, West Virginia. During one meeting with the Union congregation, nineteen were baptized and three were restored, but one of those baptismsespecially emphasized the power of the word. Upon myarrival, the brethren were disturbed because one of the members had been teaching that girls should not bebaptized until they were sixteen years of age, and boyseighteen, respectively. The brother was contending thatthey could not sin before reaching those ages.
One night while we were baptizing a half-dozen or so,I noticed that the brother in question was displaying an unusual amount of interest in the proceedings, standingat the very edge of the baptismal pool. I learned laterthat his thirteen year old daughter was among thosebaptized. The word of God had convicted her of sin, inspite of her father's notion, and we never heard any moreabout his peculiar doctrine.
During a meeting at Beallsville, Ohio, I stayed in the home of some close friends, including a young man forwhom I had great respect. We had even gone squirrelhunting together during the meeting, and I perceived him to be a quiet, model young man. One day he came to my room and "supposed" I had found out about his sinsfrom the way I had been preaching to him (he thought).I was as surprised as anyone, but the powerful word had "discerned his thoughts," and he repented and confessedhis sin that night.
At Huntingdon, West Virginia (1955), the local preacher invited some of his Baptist friends to the meeting one night. The same preacher had tried unsuccessfully to have my meeting canceled because hethought I was too hard on a brotherhood project in the area. He had a reputation for being "soft" on other issues.
Unknown to me, his friends had informed him beforemeeting that they were only attending as a courtesy tohim, and had no intention of being baptized or unitingwith the church of Christ. In the course of my sermon, Ijust happened to discuss those subjects wherein mostBaptists disagree with the Bible, still ignorant of theirpresence or the circumstances surrounding the same. Atthe singing of the invitation song, those same peoplewere among those who came forward requesting baptism for the remission of sins. In forty-five minute's time,the word of God had rooted out error, and found a place in their hearts. I also noticed that the local preacher wassquirming a good bit on the front row during the sermon,and couldn't understand why. Then, he arose from hissquirming to relate the events of the evening, and
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extolled the power that was in the gospel! Indeed, thegospel not only affected the hearts of those who wereconverted, but it also appeared to have a good deal ofeffect on the one who had invited them to meeting.
On another occasion, a good sister invited somefriends who were members of a particular denomination, and on that particular night I compared thatdenomination's doctrine and practice to the teachings ofthe Bible. Again, I was unaware of the circumstances,but she told me later she was embarrassed for her friends to the point that she wanted to slide under the seats. After the meeting, her friends not only expressed their appreciation for the sermon, but promised to misstheir own prayer meeting the next night and returnagain, which they did. That sister said she would neverapologize for the truth again as long as she lived.
Of course, the New Testament is filled with inspiredexamples of those whose lives were influenced by theword of God, but the above have been mentioned topersuade us that the word of God is still "quick andpowerful." Why anyone would want to preach or obeyanything else is beyond my power of comprehension.
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A SENSITIVE SUBJECT
About a year ago I wrote an article for this paper on"Keepers At Home" based on Titus 2:5. It drew mixedreactions. Some women thanked me for it and others threw bricks. Some wrote that they had caught a greatdeal of criticism from sisters in Christ when they decidedto leave the job market and return to being a homemaker. In the last few years I have preached in meetingson the home in various places, approaching the subjectin different ways. But increasingly, I am finding anytreatment of this subject strikes a raw nerve with manyof the women and some of the men. I have encountered more open hostility on this subject than anything else Idiscuss.
Even when allowances are made for those who are single, widowed or divorced and who must provide aliving, and even for those in family circumstances wherean extra income is necessary to meet the needs of thatparticular family, there is defensive (and sometimesabusive) response from those women who work outside the home by their own choice. The spirit of the feministmovement is flourishing in the hearts of many among us.
The rationalizations are many. Some are "bored" athome. Others want to feel "fulfilled." Some want to discover "who I really am." There are those who leavetheir babies with strangers to satisfy selfish ambitionswhile forgetting the needs of the child. There are mothers of teenagers who are absent from the home ata critical time in the lives of those youngsters. They are left to watch the soaps, or direct themselves. The justification is that this will make them more self-reliant. Others contend that the extra income can supply somany things the family needs.
God designed the family. He knows more about it thanwe do. His word is still the last word as to what families need. Unless you have cut it out of your Bible, Titus 2:5still teaches that older women are to teach the youngerwomen to be "keepers at home." And 1 Tim. 5:14 saysyounger widows are to be taught to marry, bear childrenand "guide the house." This expression means "the management and direction of household affairs" (W.E.Vine, p. 185). Many households are not being directed atall. There are some problem areas created by career women which we need to consider.
(1) Experience has demonstrated that a strain isplaced on the marriage itself. The simple logistics offinding clean clothes when they are needed, grocery shopping, attending to a sick child, arranging a timewhen service people can come to repair an appliance orsome home fixture which has broken down, helping withschool functions and neighborhood activities in whichchildren are involved—these, and many other things gobegging. Unplanned meals, no time for a family to sitdown together, much less read the Bible and pray together, inadequate time to stay in communication withchildren (or with husbands or wives)—all of these place a strain on the family. Career women tend to develop an air of independence which is harmful to a marriage. Shehas her money and he has his. The ornament of a "meekand quiet spirit" said to be of "great price" in the sight ofGod (1 Pet. 3:4) gets badly tarnished. If a woman is not careful, she can begin to feel that she does not actually "need" her husband and can very well manage on herown. Instead of depending on the husband to "provide forhis own" and the husband depending on the wife to "guide the house," this interdependence is lost.
Children are the big losers. They are alone too muchof the time, or else with people who do not feel the samedegree of concern for their training as godly parentsshould manifest. We are rearing a third generationwhich has not seen a proper example of homemaking.We are finding some young women who really would prefer to be at home but who are pressured by their own mothers and grandmothers or other sisters in Christ tomake their mark in the world. This includes the wives of gospel preachers and elders in the churches.
(2) Hospitality is hindered. Entertaining guests requires housecleaning, preparation of food, attendance to shopping and numerous details. "Given to hospitality"is one of the requirements for elders (1 Tim. 3:2). It is alsorequired of all Christians (Rom. 12:13). Does anyone seriously think we have as much of this in practice as isneeded? Teenagers do not feel at liberty to invite theirfriends to their homes. Teenagers who are Christiansneed to be together in domestic settings (not just at thepizza palace, bowling alley or skating rink). Let's be honest. There is something flat about having guests inyour home and then telling them "you're on your own." (3) Evangelism is retarded. We have lost much of thespiritual force generated by godly women who had timeto be excellent students of the Bible, who were willingand had time to teach neighbors, or arrange for studiesin which someone else could come in and teach them. Harried households find it inconvenient to plan an evening a week for several weeks to have a home Biblestudy to which friends or neighbors are invited. Am I justimagining this? (4) Benevolence goes begging. Who has time to sew forthe poor, or cook for the needy, or go help a fellowChristian who is sick, or perhaps a neighbor. Again I ask,where will we find a Dorcas? Why there is not even timeto sew on a button for a family member. (5) An unhealthy respect is being developed towardwhat the word of God says on this subject. Preacherswith career wives are not going to say anything about it.They have often already lost control of the leadership oftheir own family. Elders with career wives are not goingto stress the need for teaching along these lines. YoungPage 4
people in classes are not going to be taught much on the subject. Bible class teachers often get caught in a buzz saw if they try to discuss these passages. They will havetheir carcasses picked by career-oriented women (aided and abetted by some of the men). Simply ask, "well, whatdoes "keeper at home" mean, or what does "guide thehouse" mean, and then prepare to take cover. You aregoing to catch it! But 111 tell you what you will hear. Youwill hear nearly everything except a fair, clear-cut presentation of what these expressions from the word of Godmean. It is dangerous to play fast and loose with the word of God, on this or any other subject.
We need gospel preachers to present God's ideal forthe family, without fear or favor. We need elders to insistthat this great need be met. We need teachers in classrooms who are prepared to teach, without compromise,what the word of God says on this matter. We needmothers in Israel who will teach their children, by wordand example.
At the risk of being hanged from the nearest tree, I'll say it again. One of the great perils facing the nation, thehome and the church is simply this: mother isn't home.
WHEN TO SPEAK
There is "a time to keep silence, and a time to speak"(Eccl. 3:7). There are certainly occasions when we ought to remain silent. One can do a great deal of damage bysaying the wrong thing at the wrong time.
But it is also true that one can accomplish much goodby saying the right thing at the right time. "A word fitlyspoken is like apples of gold in settings of silver" (Prov.25:11). "A man has joy by the answer of his mouth, and a word spoken in due season (lit. 'in its time'), how good itis" (Prov. 15:23).
The ability to converse and communicate in words is a unique gift that the Creator has bestowed upon uscreatures who are made in His image. There is a time tospeak. Let us observe some of the occasions when we ought to speak.
1. We should speak when there is a worthy causeto defend. It has been suggested that sometimes silence is golden, and sometimes it is just yellow. Thereare times that we need to speak out and be heard indefense of worthy causes.
In our day and time there are many social issueswhich overlap into our personal lives of service to God,our family lives, and our religious freedom. Christiansshould study and prepare themselves on such matters as abortion, pornography, homosexuality and all sexualimmorality, the feminist movement, the teaching ofevolution and other phases of humanism to our children in the schools, and other such issues. Then when opportunity arises to speak out, either privately or publicly,they should do so.
In the church, Christians should equip themselves tospeak out against the innovations that seek to findopenings into Scriptural worship, work, and organization.
As Paul expressed it, we are to "speak the truth inlove" (Eph. 4:15). Such should be our aim whenever wespeak in defense of a worthy cause.
2. We should speak when we have opportunityto teach the gospel. By its very nature, the GreatCommission will continue to be in force until the day ofthe Lord arrives (Matt. 28:19, 20).
Some say, "My life is my sermon." That is good so faras it goes. But it's often used as a crutch. Living a goodlife is not enough. There are a lot of people who do not drink alcohol, use profanity, or run around on their spouses, who are lost. They are involved in some religious cult, or denominational error, or are not religious atall. They need to hear the gospel.
It has been demonstrated theoretically and mathematically that if one Christian led one other to Christ,and then the following year those two won two more, and the process continued to double, it would take about thirty-three years to reach over 5 billion people, thepopulation of the world.
We can discuss evangelism, conduct TV and radioprograms, and send out gospel papers, but I think we all realize that we'll not get the job done until we speak thegospel to our neighbors.
3. We should speak when someone needs encouragement. "Anxiety in the heart of men causesdepression, but a good word makes it glad" (Prov. 12:25).
Barnabas was called the "son of consolation" or "encouragement." The same word, translated "consolation"and "comfort" is used almost thirty times in 2 Corinthians.
Rom. 12:8 shows that some are especially talented inthe use of "exhortation" or encouragement.When we see someone who needs an uplifting word,such is a time to speak.
Some seem to have a gift of discouragement. Practically everything they say tends to add to the burden. Oneyoung preacher was told off by a church member. He wastold that he couldn't preach and might as well quittrying. Another member, wishing to comfort the youngman, told him to "pay no attention to what he says! Hejust goes around repeating what he hears other peoplesay!"
4. We should speak when there is a song of praise to be sung. We should "make a joyful noise unto the Lord."
God put singing into the kingdom. Jesus and Hisdisciples sang hymns together (Mark 14:26). We areadmonished to teach and admonish one another in psalms, hymns, and spiritual songs, singing with gracein our hearts to the Lord (Col. 3:16).
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God did not command us to sing well. If He had, that would likely be a command some of us could not obey. He does tell us to sing, and our periods of praise and admonition in song would improve one-hundred percentin most places if everyone would open their mouths andmake a joyful noise.
5. We should speak when there is a warning tobe issued. Were we to see someone heading for certaindisaster of a physical sort, we would quickly sound awarning. Were we to look up from a busy sidewalk andspot a flowerpot plummeting from a high story window,we would certainly cry out to the crowd. Were we to comeacross some children playing with a firearm, we would obviously get involved.
Ezekiel was advised that he was a watchman uponthe walls of Zion. If he failed to sound the warning tothose who were heading for destruction, he would share in that destruction. If he warned the worker of iniquityof his impending doom, he would deliver his own soul(Ezekiel 3:17f). We are all watchmen upon the walls!
Paul stated, "I have not ceased to warn everyone nightand day with tears" (Acts 20:31). He realized that he wastherefore free from the blood of all men.
There's a Great Day Coming, when the saint and thesinner shall be parted right and left. Are you ready forthat day to come? There's a sad day coming, when thesinner shall hear his doom, depart, I know you not! Are you ready for that day to come?
When a warning needs to be sounded, that is a time tospeak.
6. We should speak when a wrong needs to be set right. Jesus instructs us that we should strive to be reconciled to our brother before we offer our gift ofworship to God (Matt. 5:23, 24). If our brother hasoffended us, we should go to him (Matt. 18:15). Such isthe time to speak in love.
Probably the majority of problems in churches arecaused by folks who are not big enough to forgive andforget. We should let our "moderation" (gentleness,yieldedness, sweet reasonableness) be known by all men(Phil. 4:5).
There are some old accounts that need to be settled in the proper way. Such is the time to speak.
7. We should speak when thanks need to begiven. Six times in Paul's epistle to the Colossians, hetells us to give thanks (Col. 1:3,12; 2:7; 3:15,17; 4:2).
The Gentiles sank into idolatry and immorality because when they knew God, they did not glorify Him,"nor were they thankful" (Rom. 1:21).
Everyday we need to speak and express thanksgivingto our God, the giver of all good gifts.
8. We should speak when we have something worthwhile to say. "Pleasant words are like a honeycomb, sweetness to the soul and health to the bones"(Prov. 16:24).
We shall give account for idle speech, but when wehave something worthwhile to say, we need to say it.
May the giver of wisdom grant us the ability to speakwhen we ought to speak and be silent when we ought tobe silent.
PEOPLE!
People! That's what I write about mostly — Wake the World and Tell the PEOPLE. ... One of the fringebenefits of being a gospel preacher is the privilege oftravel and the opportunity to meet new people — ofsharing good times and good food, friendly conversation and warm fellowship with fellow saints. It's a joy to besure. And ... along the way, if one keeps an observanteye, there will be a chuckle (or maybe even two ...).
Shoneys & 1 Cor. 9:27
I ate breakfast recently with about a dozen guys whopreach in the middle Tennessee area. We ate at one ofthose places boasting the "all you can eat" breakfast bar.As we began to make our way back for "seconds" onebrother (was it Harold Comer ?) was heard to say —"Well, fellows, the Bible does say that one should buffet(BUFF-FAY) his body." In that case, brother Comer, I think I'll have some more grits and gravy. ...
Thrilled!
Every now and then you meet an exceptional youngperson who illustrates spiritual maturity at an earlyage. Take Ellen Williams, age 9, of Starksville, Mississippi. Ellen is a great listener. She takes extensive noteson every sermon and makes it a point to shake thepreacher's hand and thank him for the lesson. She ispolite and courteous and kind — a positive reflection upon two parents who have obviously dedicated theirlives to training up their children in the way they should go. Not long after being in Starksville, my new friend hadan English assignment which required that she use the word "thrilled" in a sentence. She wrote, "I was thrilled to meet Mr. Adams." (now if that doesn't make your day,nothing will!) To that I can only add this — "I wasTHRILLED to meet Ellen Williams!" — a young person trying to remember her Creator in the days of her youth.
A Touch of Wonder
Very few people have encouraged me as much asLaura. She has an effervescent energy that knows nobounds. Together we walked and talked and took in the little things of life — things like flowers, and rocks andleaves. Laura sees things that most other people miss.Maybe we get too busy. Maybe we get so caught up inmaking a living that we forget to make a life. Maybe wetake it all for granted. Laura helped me remember toslow down and smell the roses... and search for shells... and look at rocks. Little things... perhaps, but for a littlegirl of three they provide another day of exploring the
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beauty and grandeur of life and living. Laura has given me a touch of wonder that I hope I never lose. "Suffer the little children to come unto Me, for such is the kingdom of heaven." Thank you, Laura Felker of Lawrenceburg,Tennessee for bringing me closer to Jesus.
Constructive Criticism A little constructive criticism never hurt anyoneespecially when delivered by an eloquent four year oldlike Derrick Phipps of Wichita, Kansas (the great,great grandson of W.W. Otey): "Brother Adams, you getso loud sometimes that you hurt my ears. How 'bout preachin' quieter, o.k?" Out of the mouth of babes....
A Lofty Perspective
The airspeed reached 80 knots as the little Cessna 172 gently lifted off the ground. The air was a crisp 50degrees and the sky was a clear October blue. Far belowstretched the farms and rolling hills of middle Tennessee as if on a canvas painted by nature and brushed everso lightly with an autumn flair unparalleled in beauty.Just ahead lay the Natchez Trace parkway which meandered lazily southward toward Alabama. We were upnearly an hour but it only seemed like seconds. A man's mind can easily become mesmerized and problems allbut disappear from such a lofty perspective. He banked left, cut back on the power and brought the nose down before flaring out for a textbook landing. As we taxied inI thought of Solomon's advice in Ecclesiastes 11:8 — "if a man shall live many years, let him rejoice in them all."
Nobody understands that better than does Winston Holt, age 72 — a good pilot and a great friend.Come to the Feast!
Not long back I ate lunch with some special people —brother and sister David King of Wichita, Kansas. The same night I enjoyed the good food and good conversation with another fine family—Larry and Susan Angellalso of Wichita. Yes, I ate with KINGS AND ANGELLS.It was an honor. It was a good day!
Poetic License— ?
In a Kentucky meeting the song leader announced —"Bringing in the Sheaves" as the song before the sermon. One little girl obviously misunderstood and sang the chorus in her own special (and LOUD) way,proclaiming — "Bringing in the CHEESE ..." Folks,it's rather difficult to get up and preach after that!
Did You Hear About the Time... The name of Connie Adams is fairly well-knownamong faithful brethren. I am constantly reminded that
"Connie Adams held us a great meeting" or "Connie Adams is my favorite preacher" or some such thing asthat. However, in Lawrenceburg, Tennessee the name ofConnie Adams evokes a somewhat different response.Several brethren there recently told me the story of howon one January Sunday afternoon in the early '60's Dad came over from Newbern, Tenn. to Lawrenceburg to pick up Weldon Warnock and together they were heading to the Florida College lectures.
"Come on and get your gear loaded and let's get going,"he announced upon arrival at the Warnock house. "Go where?" Weldon asked, being innocently amused. "Why to Tampa of course!" Dad replied with a tinge of irritation. "Well Connie","'Weldon said "I don't really see
the need to be in too much of a hurry seeing that the lectures don't begin for another week!" Sure enough hehad come a week early — and now, some twenty-fiveyears later, the good folks around Lawrenceburg stillremember the name of Connie Adams with a grin on their face. "Brother Wilson, did I tell you about the timeyour daddy came to Lawrenceburg to pick up Weldon Warnock to go to the lectures, and. ..." It gets funnierevery time! (I have no defense! Editor)
Ah ... people, just being people. Folks, when we losethe joy of being with people we have lost the joy ofChristianity. How can we "let our light shine?" — Howcan be we bring lost souls to Jesus? — How can we wake the world and tell the PEOPLE? — if we are not people persons? What about you? Do you love people?
THE UNIFICATION THEOLOGY OF SUN MYUNG MOON (2)
(This is the second of three articles which resultedfrom the author's trip to Japan and Korea to studyUnification Theology. See previous article for abbreviations used).
VI. JOHN THE BAPTIST. The UC teaches that "John the Baptist was the second coming of Elijah" (OPT. 85).Moon teaches that John failed in his mission. "John the Baptist later became gradually more skeptical aboutJesus and at last betrayed him" (DP. 348). "The greatestfactor leading to the crucifixion of Jesus was the failureof John the Baptist (DP, 162). It is said that John "lived without fulfilling his mission to serve Jesus" and expressed his doubts by asking" 'Are you he who is to come,or shall we look for another?' (Mt. 11:3). This verse proves beyond any shadow of a doubt that John did notbelieve in Jesus and failed to serve him" (OTP. 88). "Hecould have been a glorious martyr had he been beheadedfor performing his ordained mission. ... But he was beheaded merely for becoming involved in the lovescandal of King Herod's family. That affair was none ofJohn's business. Attending the son of God was his soleresponsibility. But John deserted this divine missionand suffered a meaningless, even shameful death" (CIC.140).
There is no question that John had faithfully andplainly proclaimed who Jesus was (Jn. 1:26-42). LikeMary, John may have wanted Jesus to proclaim himselfbefore it was time to do so (Jn. 2:3,4; Mt. 11:2,3). Evenif this be interpreted to mean that John's faith wavered,
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let it be noted that Jesus sent a message back tostrengthen his faith (Mt. 11:4-6). After the messengersdeparted Jesus immediately cleared the air and character of John from unjust suspicions (Mt. 11:7-11).
As to John's denial of being Elijah and Jesus' affirmation that he was Elijah, Unificationists have misunderstood the prophecy and fulfillment (Mai. 3:1; 4:5, 6).John was not literally Elijah, but an Elijah-type (many similarities between them). The angel made this plainwhen he said that John would come "in the spirit andpower of Elijah" (Lk. 1:17). Thus, in the literal sense John was not Elijah (this is what the Pharisees wereasking and John responded correctly). Jesus was alsocorrect in showing that John was one like unto Elijah.Literal Elijah did come at the mount of Transfiguration (Mt. 17:1-3).
VII. MARRIAGE. On the last day of the conference the director gave a lecture on marriage. The following quoteis composed of excerpts from the tape. "Our ordination isour blessing. From the family, God will create the kingdom of heaven ... Reverend Moon asked for volunteers. 'All the white brothers who want black women raise yourhand ... all the white women who want black brothers come over here. All the black brothers who want white sisters raise your hand and come over here. All the Jewswho want Gentiles,... all the Spanish who want Japanese and etc., etc __ Reverend Moon was in somewhat of a trance ... he's into this real spirit-filled attitude and mode and he's walking around choosing. This room wasfilled with more than a thousand people. ... That marriage and our relationship is so very important becausethe children that come from the marriage is the actuallineage ... of Christ. ... In the process of restoration webelieve in the literal fall in the garden of Eden ... thatAdam and Eve actually fell from God's grace because ofan illicit relationship in love. So we believe that every man and every woman that has that same kind ofrelationship is recreating the Adam and Eve situationall over again. So we restrain from that and live togetheras brothers and sisters as Adam and Eve should have done before the actual blessing from God. ... We areindemnifying, changing the past through the process ofrestoring that nature, the natural nature, inside of us.Through the process then, we are qualified for theblessing. The blessing comes about when the woman andthe man have gone through a certain period of indemnity. Now, living celibate is not new in the religioussphere _ I am thankful that God gave Reverend Moona revelation that we only live celibate for awhile.... In that process when we are married we go through the holy wine ceremony. ... The holy wine ceremony is the communion and drinking and becoming of the blood lineageof Jesus Christ.... We are not married at this time. This is our pledge to each other.... During the blessing itself,we are then baptized or sprinkled with holy water. Andfrom that we then pledge to work together as God's idealfamily—as Adamand Eve should havedone__ Allofus unificationists have to obtain the literal words of Jesus,'Be ye perfect even as your Father in heaven is perfect".... In that relationship we believe that the husband orthe man cannot reach perfection without a woman. ...
Now we do not believe that a man is not saved unless he's got a woman. ... Salvation comes through restoration"(Levy Daugherty, Conference Director, UNIFICATIONLIFESTYLE AND MARRIAGE, Sept. 10,1987, Seoul,Korea).
VIII. KOREA. The first and second Israel both had to walk the path of suffering. ... As the nation which is toreceive the Messiah, Korea also had to walk that samepath. ... Revelation 7:2-4 says that an angel wouldascend from the rising of the sun, in other words, fromthe east, and would seal one hundred forty-four thousand chosen servants of God on their foreheads. Then what country does this refer to? The nation of the Eastis Korea. ... Korea is the land which is to receive the Lord" (OTP, 307-309). This is believed because Korea isan extremely religious nation and that it is the front-lineof God and Satan because of the 38th parallel which separates democracy and communism. Thus the Lordmust come to the same type of point, where life and death and good and evil again confront one another. ... The38th parallel in Korea has this dispensational meaningto it" (OTP, 310).
IX. NATURE OF SECOND COMING OF CHRIST. The UC tries to draw a parallel to John coming as Elijah.That the second coming of Elijah took place through John the Baptist does not mean that Elijah, himself, wasborn again as John the Baptist. Elijah was in the spiritworld, helping John the Baptist, who was on earth, sinceJohn was born with the same mission (Lk. 1:17). So,although the mission was the same, the person wasdifferent. ... Through this lesson learned from the second coming of Elijah, we can understand that the SecondComing might possibly take place by the Lord's beingborn on earth. We can also understand that though atthe Second Coming, the Lord, as the Messiah, will havethe same mission as Jesus, he may not have the same appearance as Jesus. ..." (OTP, 294, my emphasis, db). This paves the way for SYM to be the Messiah, in their theology. The Second Coming of Christ takes place through his birth on earth" (OTP, 296). When pointedout that Jesus was to return in the same manner in which he went (on the clouds, Acts 1:11) the followingresponse is made: "In Daniel 7:13 Christ comes on theclouds ... but we know that Jesus at his first advent did not come on a literal cloud but was born of a woman on earth. Therefore we see that Jesus' meaning is that thesecond coming will follow the pattern of the first coming.... What is the symbolic meaning of clouds? It means people. Hebrews 12:1, 'seeing that we are surrounded bya cloud of witnesses.'... It does not mean that Christ's return will come out of the sky on a literal cloud, just asDaniel 7:13 did not mean that Jesus of Nazareth would appear on a cloud of heaven ... What about Acts 1:11 ?...When the angel questions them, 'why do you stand there looking up into heaven' and states that Jesus will come 'in the same way' he is indicating that ... the secondcoming follows the same pattern as the first coming. Thesame course will be repeated." (Kevin McCarthy, Director of the Unification Church Education Dept., Sept. 8,1987, Seoul, Korea).
The error here is that (1) Daniel is not talking about
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the birth of Jesus but of his coronation — as one receiving a kingdom and dominion which shall not pass awayor be destroyed. This is clear from the next verse (7:14).This did not occur at his birth. (2) While Daniel's reference to clouds may be figurative (signifying divine intervention), Luke's reference to clouds in Acts 1:11 is literal. They saw it! "A cloud received him out of sight _ " They were told that he "shall so come in like manner as ye have seen him go into heaven."
(The next and final article will deal with the Failureof Elijah, John the Baptist, and Jesus To AccomplishTheir Mission, The Role of Moon and The Bible, MyAssessment Of The UC and SYM, and How They ShouldBe Opposed).
STUDIES IN FIRST & SECOND TIMOTHY 1 Tim. 5:1-16
DEALING PROPERLY WITH AGE GROUPS — WIDOWS
The first two verses of this chapter instructs theyoung evangelist about proper treatment of differentclasses and ages. Instruction for Timothy in these matters, as he endeavored to save all classes and ages, and himself, would be equally important for every servant ofthe Lord. The family unit, Father-Mother-Brothers-Sisters, is used to illustrate the action called for.
All properly reared children will have been taught to"respect your elders." Elders deserve this honor andrespect because The hoary head is a crown of glory, if itis found in the way of righteousness" (Prov. 16:31). Manyyears of experience, serving, and caring combine in thewisdom and dignity of the elderly. It is a shameful thing,and unrighteous, for young people to speak degradinglyto, or of, their parents, or manifest a selfish concern forthemselves and none for the happiness, contentment,and welfare of mother and father. Our text teaches it is the same way in God's spiritual family. Elderly men andwomen are to be treated as fathers and mothers. Theymay, and at times will, do wrong, but instead of stern,carnal rebuke, gentleness and kindness will entreat them. I fear, at times, a young "hot head" evangelist goesafter an elderly saint, considered by him to be a "loggerhead," in such a way that an inferno is caused in thecongregation, resulting in more harm to the preacherand congregation than the old gentleman's actions andthoughts would ever cause.
In dealing with younger saints the brother-sisterrelationship is to be observed. Ordinarily, brothers and sisters have a close, caring, sympathizing, tolerant,protective feeling for one another. This feeling shouldalways be in evidence as we deal with our brothers and sisters in Christ. Are we as tolerant and sympathetic ofdifferent views and actions of our brothers and sisters in the Lord as we are with a brother or sister in the flesh? I am not talking about condoning evil or compromisingfaith, but the animosity that often exists among brethren over opinions and frivolous things.
Frequently, even an evangelist, looks upon sisters inthe Lord with a lustful, sensual eye, rather than manifesting the caring, protective feeling they would have fortheir sister in the flesh. This is a quick way for one to losehis soul and the soul of others. Some wouldn't think of dealing with a brother or sister in the flesh as they
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sometimes act toward fellow Christians. I know that all too often, some disregard all basic principles of right,decency, and law so that there is incest, physical andverbal abuse, bitterness and strife, but it is alwayswrong and destructive. Souls will be lost because of suchaction, whether it be with family members or membersof the body of Christ.
The remaining verses of our text (v. 3-16) deal withthe responsibilities of brethren toward their own andcertain widows.
Honor is to be given to "widows indeed" (Who are truly widows-NKJ). The word honor is in the Greek "Time,noun; Timao, verb" and means "primarily a valuing... esteem" (Vine's). Also, involved in the word's meaning isthe matter of material sustenance. This verse, and v. 17,along with Mark 7:8-13, are examples of the word beingused with this meaning. The Lord's will is that "widowsindeed" receive material support. But, who has thisobligation? Verse four tells us that it is first a familyobligation — children, nephews, etc. These are told to"first show piety at home, and requite their parents."Such action is good and acceptable before God. It issimply doing His will. Failure to so act is to deny the faith and be worse than an infidel (v.8).
Verse sixteen tells Christians to observe this instruction about relieving "their own" and "let not the churchbe charged; that it may relieve them that are widowsindeed." This verse shows clearly that there is a difference in individual Christian action and church action. Liberal brethren who want the church to function in areas and activities not divinely authorized tell us thatanything a Christian can scripturally do the church can,as a body, out of its treasury, scripturally do. Followingthis false reasoning, which contradicts this verse, theyactivate the church (treasury) in business ventures,institutionalism, entertainment, and various social actions. Such unauthorized actions, based on a theorythat plainly contradicts scripture, amounts to the samething that a Christian's failure to "provide for his own"does ... "denying the faith."
Beginning at verse five, the widow indeed is described, who may be enrolled for regular support fromthe church. She is desolate (really a widow, and left alone
— NKJV; "who has been left alone" — NASV), but hasher "trust in God" and continueth in supplications and prayers night and day." There is no one with family tiesto relieve her, so her relief comes through her faith inGod. She is very different from that one who seeks sustenance through worldly living, disregarding God. Suchan one may find physical sustenance from the world, butshe is spiritually dead while she lives and is withouthope for eternity.
A further description of the widow indeed is given inverses 9-10. She is sixty or more years of age, widowed from a scriptural marriage, known for good works such as bringing up children, lodging strangers, washing thesaints feet (ministering to the needs of others), relievingthe afflicted, being diligent in every good work.
This "widow indeed" is further contrasted with the younger widows who seek sustenance through a courseof action that ignores Christ, even to entering a Christless marriage. Following such a course, one is idle(free from home responsibilities), so wanders from houseto house tattling, acting as a busybody, and speaking ofthings she ought not.
A safer, more honorable course, which the Lord sanctions, is that the younger women "marry, bear children,guide the house." This is an honorable endeavor which tends to strengthen one spiritually, protects against evilactions that furnish adversaries grounds for reproaching, and bears the fruits of righteousness and salvation.
The modern humanistic, woman's lib philosophy saysyounger women should seek self-sufficiency in the business and social world, apart from marriage, family, and spiritual values. The fruit of following this philosophyhas been immorality, divorce, abortions, neglected children, and the loss of souls.
The instruction given in these verses has to do withsalvation. Timothy was to "give these things in charge,that they may be blameless" (v. 7). Failure to treat theelderly and younger brothers and sisters as the Lordinstructs, to provide for our own family, to honor widowsindeed, to live honorable Christ-centered lives, willmean we are not blameless. We will be blamed with things that amount to "denying the faith." A failure toteach and emphasize these things would jeopardizeTimothy's "saving himself and them that hear thee."
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Evangelism may be defined as "proclaiming JesusChrist as God and Savior and persuading people to become His disciples and responsible members of Hischurch." Christians are sometimes intimidated by theirresponsibility to evangelize. We approach it as if it weresome great giant that we had just as soon not go intobattle against. We stand before the world to conquer it,but like Israel before Canaan "we become like grasshoppers in our own sight" (Numbers 13:32, 33).
We respond in various ways to our giant. Some of usjust cower in fear. Others of us rationalize our wayaround our responsibility, while others simply dismissit. Still others run frantically into battle with sword waving, only to be severely defeated by the first encounter with the enemy. Many of the lessons we hear and special studies on teaching the lost only serve to increasethe size of our giant.
What we need to realize is that there is no giant exceptthe imaginary one we have created. Isaiah 44:9ff speaksof the folly of idolatry. God says that it is foolish to cut atree out of the woods, burn part of it for firewood and make a god out of the rest—then fall down and worshipit. If it is foolish to fear a god that we have made out ofa tree, then it is foolish to make a giant out of evangelismand fall down in fear before it. The devil would like for us to do this. That way his purpose can go forward unhindered.
Teaching the lost is not something that we shouldhave to force ourselves to do. It should come naturally.We should not approach it clinically and mechanically.If we do, the sterile atmosphere created by our approach will turn people away from Christianity and make ourgiant even bigger. Evangelism should be a spontaneousoutworking of the fire Christ has lit within us. If it isanything else, it will ring false and achieve nothing.
As the influence of our Christian lives is felt amongthe people with whom we have contact we are evangelizing. This influence should be particularly felt amongour family, our friends and our work associates. It should be present both in the manner of life we lead and in our proclamation.
Let's imagine a typical middle aged couple whom we will call John and Anne. John and Anne have been Christians for about 18 years. They are well acquaintedwith their responsibility to personally evangelize. Theyhave gone through classes on personal evangelism and listened to numerous sermons on the subject. They haveeven read books on evangelism in an attempt to get themselves excited about doing their work. But still theydon't feel quite prepared to do their job. As a matter offact, they are kind of intimidated by it. They feel guilty that they are not doing what they are supposed to bedoing.
Some interesting things have happened to John andAnne in the 18 years that they have been Christians.Shortly after they became Christians, John lost his job because he refused to bend to an unethical practicedemanded by his boss. John was out of work for threemonths before finding a job that promised better working conditions and better pay. Here John's boss respectshis religious convictions. Everyone in the office knowsthat John is a Christian and where he worships. He hasinvited each one to attend worship with him. No one hasever gone yet, except John's secretary. She went mainlybecause she liked John and did not want to turn him down. But, frankly she was impressed, especially withthe Bible knowledge exemplified by John's teaching inthe Bible class and the prayer that his oldest son led.
Anne is a housewife and mother of three. Between her work at home, the children and being P.T.A. president,she doesn't have a lot of time left over. But somehow she manages to teach a youngster's Bible class twice a week and attend the Ladies' Bible Class on Thursday. Annehas talked with her brother and sister-in-law repeatedly about their need to become Christians. They haven't yet,but they have been coming to worship occasionally.Anne keeps praying that they will obey.
John and Anne's family life is fairly typical. Theireldest son, now 19, went off to college this past semester.They realize that he will do some things while away fromhome that they would not approve of, but he is a Christian and they aren't too worried. Their next youngest isvice-president of the Junior class. He has decided against going to the dance on Friday night, afraid that itwould be detrimental to his Christian influence. He's not perfect though. Sometimes he can be downright belligerent. The youngest, a daughter, just turned 13 lastmonth. Sometimes she seems so childish and sometimes such an adult. Last Sunday she obeyed the gospel inbaptism.
Do John and Anne remind you of anyone? Perhapsyourself? "But I thought you said that some interestingthings had happened to them in their past 18 years asChristians." Did! You just didn't recognize it. Neither doJohn and Anne. Look back over their lives and notice what an influence on the lives of other people they havebeen. At work John stood for his convictions and demonstrated his Christian character at the sacrifice of his job.(I wonder if his example helped his teenage son make hisdecision about going to the dance?) Note John's influence at his new job. Everyone in the office knows they can depend on him to do right. Note also how he has encouraged them to obey the gospel — inviting them to studythe Bible with him.
Anne has worked to persuade her brother and sister-in-law to obey the gospel. She keeps praying for them.John and Anne both encourage and train others toinfluence their friends by teaching Bible classes andworshipping God regularly.
In the training of their children their influence isdefinitely seen. All three are Christians. They are serious about their religious lives and stand up for what they
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believe in.
Would you consider John and Anne personal evangelists? They are. Oh, they are not out knocking on doors upand down the street. They are not standing on a soap boxpreaching in the open air. Maybe they are not doing asmuch as they could be doing, but they are personalevangelists. They are influencing people for Christ.
They would probably be able to influence more people effectively if they only realized that personal evangelismwas just that—personal. Evangelism is not the stupendous, super-tremendous giant that we have made it outto be. Yes, it involves public preaching, special visits, etc.
— but it also involves simple things like riding along in a chariot talking about the Bible (Acts 8:26ff), discussing the Messiah over a drink of water (John 4:7ff), talking quietly to the Apolloses of the world (Acts 18:26), influencing our children (Ephesians 6:4), encouraging otherChristians (Hebrews 10:24-25) and living a life beforethe world that models the love of Christ.
No, we cannot dismiss our responsibility to proclaimChrist by just being a good example to those around us.The message must be both proclaimed and lived out.Presence alone and proclamation alone are equallyuseless. We must employ both. But don't let your perception of proclamation get so big that it scares you. Keep itsmall and work small and you will have gigantic results.As George F. Will once observed, "It is extraordinaryhow extraordinary the ordinary person is."
Masonry is a very old organization, existing for fraternal and benevolent purposes. Woven into the fabric ofMasonry, however, are principles, beliefs, practices, andstandards of authority that designate it a religiousorganization, thus placing it in opposition to Christ, whosaid, "I am the way, the truth, and the life; no one comesto the Father except through me" (Jn. 14:6). While honesty demands the admission that Masonry and otherfalse religions do some good and teach some truth, faithin God requires us to join the Psalmist in hating every false way (Psa. 119:104). The Lord's apostle warned thatChristians beware so they not be cheated through philosophy and empty deceit, according to the tradition ofmen and not according to Christ. Their completenessexists in relation to Christ. All other ways, even that ofFreemasonry, impose regulations that accord with thecommandments and doctrines of men, which constitutewill worship (self-imposed religion, humanly contrivedways of serving God) but fail to benefit people in trueservice to God (Col. 2:8, 9, 20-23).
Give attention to the following points, which aresufficient to arouse the opposition of all God-loving and Bible-believing people.
Its Role One of Supplanting the Religion of Christ
That this is the role of Masonry is admitted by some ofits authorities but denied by others. The evidence fromtheir sources, however, is undeniable and indisputable.Masonry Defined sets forth the creed of adherents as involving belief in God and belief in eternal life, which atfirst sounds harmless (pg. 88, 89). These beliefs are notbased upon Scripture because people professing Islam,Hinduism, and other religious beliefs can be Masons.
The very essence of Masonry is advancing towardperfection through the various steps (degrees) of theMasonic organization (Masonry Defined, pg. 136).
Albert Pike's Moral and Dogma refers to all Masons as "Ministers," each Masonic Lodge as a "temple ofreligion," its teachings as "instructions in religion," andMasonry as a "a worship." (pg. 213, 214, 219, 325, 526.)
Any system of teaching or religion existing independent of Christ and the Word of Christ is a false system,having neither His approval nor permission. The slowreading of Pike's monumental work referred to earlier makes it clear that Masonry is a hodgepodge of Jewishreligious elements, pagan beliefs and ideas, and especially symbolism and philosophy taken from the ancientmystery religions of the Greeks. Anyone denying thereligion of Freemasonry is either uninformed or deceived.
It Espouses Belief inResurrection and AfterlifeApart from Christ
This belief is required of all Masons, but they do nothave to believe in the deity of Jesus Christ. There is butone conclusion: Masonry does not base its belief uponChrist's deity and resurrection. Among those people ofthe world who do not believe Christ to be the Son of God,it supports and endorses their faith, which in no way isrelated to the accomplishments and authority of theChrist. True faith in man's resurrection and hope foreternal life cannot exist independent of belief in whatChrist affected in His own rising from the dead (Jn.11:23-26; Acts 17:31,1 Cor. 15:20).
Its Religion One of Compromise
Masonic teaching accommodates Jews, Buddhists,Hindus, and Moslems in their unbelief. It allows belief inBuddha, Jehovah, or the mystical Great Architect of theUniverse. It uses other books than the Bible, such as theOld Testament for the Jewish Mason, the Koran for theIslamic adherent, the Vedas for the Buddhist, and even others. Whatever book expresses the will of God to apeople may be used as a substitute for the Bible (Masonry Defined, pg. 77-79).
How could a Bible-believing person be part of a systemof belief and practice that compromises in such a fashion as to permit other sacred books a place or other gods afollowing? It should be clear that no Christian ought to
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compromise his belief or his influence through participation in this pagan system. If there remains any doubt, a consideration of the exclusive claims made for the Bible,Christ and His way in 2 Timothy 3:16,17; Acts 4:12; andJohn 14:6 should eliminate those doubts.
Its Elevation of Human
Philosophy above ScriptureOne who reads much from Morals and Dogma sees soon that Masonry there exists a higher veneration forhuman philosophy than for Scripture. The writings ofancient philosophers, the star-gazings of astrologers,and the symbolisms of mystery cults of antiquity arequoted and relied upon more than the Book of God. Thetraditions and commandments of men have a placeequal to Divine Writ.It is in this phase of this study that Colossians 2:8-10 and 20-23 apply. Such dependence upon the philosophical meanderings of men and speculative theology of ancient symbols surely shows doubt of sufficiency inChrist.
Its Method ofDeception and Secrecy
In the first three degrees of Masonry, also designated the Blue Lodge, there is intentional deception employed,so that the initiate, thinking that he understands thematters, will really misunderstand them. In his later status of a prince (Adept), he will be given their trueexplanation (Pike, Morals and Dogma, pg. 819). Is itany wonder that early adherents of Masonry disavowany religious aspects being a part of Masonry? They doso because they have been lied to so they will imaginethere are none.
One of the landmarks of Masonry is its secrecy (Masonry Defined, pg. 137). Of course, the real secret of thewhole matter is that the "secrets" are not so secret now. It seems that some Masons have learned this secret. Masonic sources are available. One wonders why a system claimed so beneficial and valuable is so enshrouded in "secrecy." The valuable lessons of Christwere disclosed for the benefit of all. (Jn. 18:20).
Its Oaths Vain
and Meaningless
The strange oaths of Masons can be read in detail intheir various sources, including Masonry Defined and Duncan's Masonic Ritual and Monitor. All of the degrees of Masonry have their separate oaths, each ofwhich involves the death penalty for breaking it. Thepenalties, however, are not what they seem to be, according to Masonry Defined. They amount to suspensionand expulsion only. (pg. 242).
Who could take such an oath in view of Matthew 5:3437 and James 5:12? False swearing is clearly forbidden here, if not all swearing of the frivolous sort.
Its Fellowship with FalseDoctrine and Heathen Ceremony
The fellowship made possible is not limited to a civicsharing or a benevolent association; it involves participation in religious activities custom-made to keep allhappy in their profession of faith in many gods and lords.
Not only the Mason participates in these practices, buthe also helps to support and propagate such spiritualmush through his efforts and his financial support. Howin the world can a Christian support the preaching of the gospel of Christ by his contribution on the Lord's Dayand then help to finance such compromise out of the other pocket?
A close study of 1 Corinthians 8:5, 6, in regard to the pagan practice under discussion in the context, willreveal that the Christian should not take part in falsereligious practices even when he thinks them to belacking in religious significance, for the sake of influence on others. How much stronger is the application to those practices which are so obviously and admittedly (by theexperts) religious! Ephesians 5:11 also speaks to thismatter in its prohibition of the Christian's participation in "works of darkness."
The precepts and principles of God are clear. The understanding that one can gain therefrom will causeone to hate "every false way." He will detest such falseways so much that he will sever his connections withMasonry. Having done so, he will then find in Christ a sufficiency and a completeness unequalled elsewhere.
PRAYERS TO THE DEAD!
AND PRAYERS FOR THE DEAD!
St. Joseph's Catholic Church in Macon, Georgia,publishes a bulletin on Sundays, and their publicationfor August 16,1987, contained a front page article by apriest named Tom Murphy, making reference to thesubject of prayers for the dead.
Although Murphy does not give book, chapter and verse, he refers to the occasion when a woman fromCanaan approached Christ, concerning the condition ofher daughter who was demon-possessed. In this instance, nobody was dead! Prayers and petitions involved the living! (Read Matt. 15:21-28).
In fact, priest Murphy cannot show us a single passage in the New Testament where anyone prayed TO the dead, or prayed FOR the dead!
The living prayed for the living, whether the one prayed for was sick or in sin. In fact, the Psalmist wrote:"The dead do not praise the Lord, nor any who go downinto silence" (Psalms 115:17). The Preacher, wrote: "Forthe living know that they will die; but the dead knownothing..." (See Ecclesiastes 9:5).
When Christians pray to God the Father, throughChrist the Son, we are living beings who are petitioning a living Saviour. We believe that Christ is "alive and well" as is expressed in modern terminology... thereforewe pray to Him!
Will priest Murphy please give us a New Testamentpassage that teaches the idea or validity of praying/TOor FOR those who have died?
Since the Catholic Church was established after the time of Christ on earth, priest Murphy should be able toprovide his followers with a New Testament passagethat establishes such a practice, if it is indeed approved by Inspiration.
Luther W. Martin
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The New Testament uses several different designations when referring to elders. The church isguilty of habitually using only the term elder. Thereis a reason for God's apostles and prophets callingthese church leaders by different words. No single descriptive noun suffices to cover the breadth of qualities and functions of God's holy servant. We need to familiarize ourselves with all of the biblical terminology appropriated for describing the leadersof the church while at the same time recognizingthat these are not mere titles but expressions which reveal the nature and work of the bishops.
(1) presbuteros — (presbyter, elder) is actuallya comparative adjective used to indicate the one orones who are older or oldest (Lk. 15:25, Jn. 8:9). Itbecame a term used to designate officials of a city orpeople and is often translated elder. Members of the Jewish Sanhedrin were called elders (Mt.16:21; 26:3; 27:41; et al). These were the older men of the community who were respected and honored for their age and the wisdom that accompanies life's experiences. These men were sought out for adviceand judgment because they had passed through thestages of life which yielded patience, mercy, compassion, understanding, and trust in God.
The apostles found this an apt expression for refer-ring to the leaders of the church (Acts 11:30;14:23; 15:2, 4,6,22,23; 20:17; Tit. 1:5; 1 Pet. 5:1). Thewisdom of God is upheld by the fact that there is nominimum age requirement qualifying one for becoming an elder. The constitution of the United States requires that a person be at least thirty-five (35)before he can be president. God knows that men develop and mature at different ages. No age could be specified at which men should be ready to serve.
The issue is not chronological age, but maturitythat has produced one who is full grown and not a babe(Heb. 5:14). Such a man is respected because of hisknowledge of the word and the application that he hasmade of it to his own life. His wisdom is demonstrated by a temperate and sober-minded demeanor. His presence inspires confidence in others since theyrecognize in him a man to be imitated. His counsel issought out.
(2)episkopos—(bishop, overseer) occurs five (5)times in the New Testament and is usually translated bishop or overseer. In Pet. 2:25 Jesus is acknowledged as the bishop or guardian of our souls.He watches over or cares for us. The other occurrences of this word are applied solely to the overseers of thechurch (Acts 20:28; Phil. 1:1; 1 Tim. 3:2; Tit. 1:7).
Bishops must care for and guard the whole church over which the Holy Spirit makes them overseers. Thisterm is closely connected with the reference to thechurch as a flock (Acts 20:28), and Peter used a participial form of the verb episkopeo to indicate the care and concern a shepherd must exercise (1 Pet. 5:2).
(3) poimen (shepherd, pastor) occurs eighteen (18)times in the New Testament, most often referring tothose who keep watch over flocks of sheep (Lk. 2:8,15,18, 20). Jesus is the Great Shepherd trying to bring together the sheep that have been scattered (1 Pet. 2:25;5:4; Heb. 13:20). Ephesians 4:11 is the only time a church leader is called a shepherd or pastor. It appearsthere among a list of church leaders, including apostles, prophets, evangelists, and teachers.
There is no doubt that this is a reference to bishops inthe Lord's church. Two times the verb form of the word is used in a context where overseers and bishops arebeing discussed (Acts 20:17-28,1 Pet. 5:1-2).
Preachers or evangelists are not pastors (or shepherds) unless they have been appointed to that officealong with other qualified men. Elders are the pastors in the Lord's church. I have been asked at times if I were the pastor of the church. I politely reply that I am not apastor and at present the church does not have pastors.
(4) hegeomai (ruler, one who rules) is a Greek verbthat has two distinct meanings both of which are found in the New Testament. One meaning is to think, consider or regard (Phil. 2:3, 6; 3:7; 1 Tim. 1:12; 6:1). The other usage refers to princes or rulers; it is found only as apresent participle when used in this way by the NewTestament writers.
In contemporary Greek literature this word designated commanders of armies and fleets, provincial governors and other officials. Jesus was acknowledged asthe prince or ruler who would come from Bethlehem (Mt.2:6). Pharaoh made Joseph governor or ruler over Egyptand his own house (Acts 7:9-10). Three times the authorof Hebrews directs his readers attention to the leaders or rulers over them (Heb. 13:7,17, 24).
There is no doubt that the references in Hebrews refer only to the shepherds over the Lord's churches. This is reinforced by the next term to be explained where the elders are identified as rulers. They have the responsibility of governing even as the governors over Roman provinces who had no authority except to enforce thelaws of the emperor and the Roman people. Bishopshave no authority but to uphold the gospel of Christ andto insist that the saints abide by Jesus' teaching.
(5) proistemi (ruler, one who rules) has the doublemeaning to rule or direct and to be concerned about orfor. In Tit. 3:8 it is used in this second sense where believers are identified as those who should be concerned about or engaged in good works. Paul applied the first meaning to elders when he wrote that elders whorule well are worthy of double honor (1 Tim. 5:17).
It is clear from 1 Tim. 5:17 that elders are the rulers in the church. Paul told the Christians at Thessalonica to know and highly esteem those who had the rule overthem using this same Greek word for rule (1 Th. 5:12-13).
Some Christians balk at the idea that the shepherdshave any ruling authority, but these passages demon
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strate that pastors not only have the right, but also havethe responsibility to lead and direct. The parameters ofthis authority are the inspired word of God. This is thelaw that they must follow and execute in the church.Christians are to be good citizens in the kingdom ofChrist so that the burden of ruling placed upon thepresbyters will not be grievous.
What happens when the appellative "elder" is the onlyword by which the leaders in the church are designated? It is certain that our understanding of the function ofthese men will be greatly limited. It is no wonder thatsome profess the notion that the leaders are only theolder men of the congregation; "elder" is the only thingthey ever hear about these men.
We must expand our diction to utilize all scripturalterminology appropriate for the position. As shepherdsand pastors they are displayed in affectionate termsprovoking in us the picture of a tender and lovingshepherd watching for the well-being of his flock. Bishops or overseers imply that someone is a guardian whois alert and aware of what is happening in the church, inthe lives of the followers, and in the world around so thatthey can effectively direct the church along a safe course.As rulers or governors these men have authority over the
believers and are bound by divine law to uphold thecommands of the Prince and Ruler over all. Finally, aspresbyters and elders they are honored for their age andthe wisdom that is produced by the experiences of life.
Send all News Items to: Connie W. Adams, P.O. Box 69, Brooks, KY 40109
ARNOLD O. SCHNABEL, P.O. BOX 271584, Tampa, FL 33688 — For the past six years I have been operating a construction companyand have been limited in preaching. The management of the companyhas been turned over to others in order that I might devote more timeto meetings and lecture series. Since 19601 have conducted numerousmeetings on the theme "Science and the Bible." These are based on mybook HAS GOD SPOKEN? Subjects covered include Bible evidencesfrom science, creation and evolution, archaeology and prophecy.
Since leaving full time preaching I have been active in the teachingand preaching program of the Carroll wood church of Christ in Tampa,where Ferrell Jenkins is now the evangelist. I am now in a position todo more meetings and Bible-Science series. This series is easilyadapted to the week end and is especially useful for attractingoutsiders and for our young students. Please contact me if you havea need for something of this kind. I can be reached at the above addressor by phone at (813) 962-2076 or (813) 962-2829.
P. J. CASEBOLT, P.O. Box 1487, Chiefland, FL 32626 — I plan tobe in a meeting with the church at Fly, Ohio, August 11-14. The maintheme of the meeting will be the differences between the churches ofChrist and the Christian Church, past and present. The church at Flyplans several such meetings in addition to their regular meetingschedule, placing emphasis on those things which have caused division among the Lord's people. Special efforts will be made to advertise the meeting among those congregations which historically take amore liberal attitude toward such matters. The church at Fly is to becommended for recognizing the need to discuss such subjects for thebenefit of the present generation.
Immediately following the meeting at Fly, I am due at Eddy'sRidge, Ohio, August 15-21, which is in the same general area. Thework here in Chiefland goes well, with the church helping to supportseven other preachers besides myself.
CECIL BELCHER, 610 W. State St., Kokomo, IN 46902—Afterfour years work with the Courtland Avenue church in Kokomo, wehave accepted the challenging opportunity to work with the PoplarSt. church in Selma, AL. There are at present eleven memberscomposing this church. They stand opposed to institutionalism andthe other innovations of the past several years. The church there isable to supply only a part of our needed support. We have somesupport already committed and at present we are in need of anadditional $600 per month. I can be reached at the above address, or by phone at: (317) 467-4255.
The church here at Courtland Ave. is a good church and will be inneed of a man to come here to work with them. The church here is self-supporting and anyone interested in the work here should write to:Church of Christ, 1217 S. Courtland Ave., Kokomo, IN 46902; or callJeff Davidson (317) 883-7876 or Paul Bennett (317) 883-5238.
DON GIVENS, 556 University Ave. #3207, Honolulu, Hawaii 96826 —We have now concluded two and one-half years in Hawaii. The workin the gospel with the Leeward congregation in Waipahu continues tobe encouraging. The past year brought six baptisms, but as usual wealso lose several members in the military who are transferred elsewhere.
Regarding financial support, I am now in a desperate situation,having lost the bulk of my monthly support. If any individuals orchurches can help, please contact me and a full accounting of my needswill be given. I desire to continue preaching in this Aloha state where I am the only conservative preacher. When vacationing in Hawaii,come worship with us in Waipahu. The church building is about 17miles from the tourist district.
GUTHRIE DEAN, 4822 South 29th St., Ft. Smith, AR 72901 — Thecongregation meeting at 2915 Blair Ave. is well and all are in good
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spirit. We gained fourteen worshippers during 1987. We lost one dueto death. We are conducting a successful radio program, have a weeklynewspaper ad, conduct cottage classes, and carry on a correspondence work. Our elders are Adam Geary, James Inman, John Matthews andDoug Moody. The deacons are Chandus Boone, Wade McGrew andRobert Weare. My wife and I are retired on Social Security disability;but I help with the work as I can. Six of us are doing the preaching. Iwould appreciate hearing from you and receiving your bulletins. Westill publish the UNITY FORUM and hand it out at the doors.
HAL SNYDER, P.O. Drawer 1, Newport, NC 28570 — Charles T.Pringle and Hal Snyder were ordained as elders January 3 at the church which meets at 2101 S. Lakeview Dr., Newport, NC. Preliminary preparations began in May, 1986 when Thorton L. Pringle, thepreacher, began a study of the qualifications for elders. After studyingPaul's letters to Timothy and Titus at great length, Ed Lewis of theWinter Park congregation in Wilmington, delivered a powerful lessonon "The Organization of the New Testament Church" during ourmeeting last October. In late November the congregation beganconsidering several men to possibly serve as elders. Congregationalsuggestions are now being made for men to serve as deacons.
STEFANO CORAZZA, Via Tagliamento 9/2, 33100 Udine, Italy
— A new work has been started in Malfalcone, Italy. We are renting a place to meet in the downtown area for $400 per month. Itneeded several things, such as painting, cleaning, electric lights, show-case, furniture, heating system. On January 3, we conducted our first worship service. We have prepared 10,000 of a tract andthe local bulletin called: SEMPLICEMENTE CRISTIANI (SimplyChris-tians). This material was delivered door-to-door. Gianni Berdini of Trieste, has been a great help in setting up this newwork. Also the brethren in Udine are near enough to be a greatencouragement to this new work. The exchange rate on the U.S. dollaris still creating serious problems for us. Also, I am losing $100 a month from the church in St. Peters, MO. We are thankful to all who havehelped us with the work in Italy.
PAUL K. WILLIAMS, P.O. Box 324, Eshowe, 3815 South Africa —Six young people have been baptized since our last report. HendrikJoubert was here in late November for a meeting. I baptized him whenhe was 15 and baptized his wife when she was 19, performed their wedding ceremony and helped him get started preaching. He is now31 and doing a fine job of preaching. His relaxed manner and homelyillustration caused all the brethren to like him very much and theyhave invited him and his family to move here and work in Eshowe forthe time Helen and I will be in the U.S.
PEWS AVAILABLE
The church in St. Peters, Missouri has 12,12 ft. oak pews for sale.They are in excellent condition. For more information call (314) 2785833.
PREACHERS NEEDED ROANOKE, VIRGINIA — The Georgia Avenue church needs a fulltime gospel preacher. Full outside support necessary. Roanoke is the center of business activities for the Western part of the state ofVirginia and a beautiful area in which to live. There is much to do andan able man is needed. Write to: Church of Christ, 1015 Georgia Ave., Roanoke, VA 24012; or call T.J. Hall at (703) 989-3458.
KOKOMO, INDIANA— The church meeting at 1217 S. CourtlandAve. 46902 needs a full time gospel preacher. This is a well-established, self-supporting congregation of 150-165. Those interested maywrite to the church at the above address or call: Artie McDonald at
(317) 963-2261. We need an experienced man. There are no eldershere at present.
BRADLEY, ILLINOIS — We need an experienced, full time preacher. Full support and house for preacher available. We haveabout 65 in attendance. Write to the church at: 1505 E. Broadway,Bradley, IL 60915; or call James Spurgeon (815) 933-5684; or Coy Lentz (815) 932-5749.
PREACHER AVAILABLE
DAVID JOYNER, 1655 Hwy 18, Medon, TN 38356—I am interestedin full-time work, preferably in location with elders. I am 36 years old,married for 15 years and have two children. Was reared in Chattanooga, TN where I obeyed the gospel at the age of 14. Presently, Iam a deacon at Old Hickory congregation in Jackson, TN. I havepreached off and on for 15 years. Reference: BUI Hall, Florence,Alabama; Paul Steen, Tampa, Florida (813) 988-7224; Gary Kerr,Jackson, TN (901) 664-5295 or 668-1794.
WITHOUT GUILE AND HYPOCRISIES (1Peter 2:1)
Our Lord was said to be without the undesirable traits which head this item. We are urged to "follow his steps: Who did no sin, neitherwas guile found in his mouth' (1 Pet. 2:21-22). No place on earth hasever tested me in this regard more than the Florida College lecturesin Tampa each January. It gets worse every year as I grow older and have greater difficulty remembering people I feel I ought to remember, and who obviously think so too. It gets to be embarrassing whenI cannot connect a name with a face I ought to know, especially whenthe person is a former school-mate, or a preacher with whom I haveworked in a meeting, or someone with whom I have stayed during a meeting, or who has graciously entertained me in their home. Ifrantically search my memory and sometimes come up empty. It doesnot help when someone appears to be hurt that I don't remember the name. "You don't remember who I am?" I have decided that the onlyhonest response is to say, "I am sorry, but I cannot recall your name"and then take my lumps! It has nothing to do with "high-hatting"anyone. It has to do with forgetfulness.
A few years ago I was present at the FC lectures when I saw acouple waving and grinning and making their way toward me. I started trying to remember. Where was it that we met? A meeting? Adebate? Were we in school together? I drew a blank. They delighted todangle me on a string and enjoyed my discomfort. When it finallydawned on them that I was not going to place their names, theybecame offended. As the story unfolded, it seems that I had supperone night in their home during a meeting in a town in northeasternArkansas in 1952 (the only time I was ever in that town), and wehad not seen each other since then. It all reminds me of the forgetful man about whom Luther Blackmon used to tell. He said "Ithought I never would forget old what's his name!"
SPECIAL ISSUE INMAY
Elsewhere, you will see a notice about our May special issue on thebook of Ephesians to be entitled "Christ and the Church." In fourteenarticles our regular writers will cover subject matter from the great Ephesian letter. This material is needed by saint and sinner alike. Anunderstanding of this book shows the place of the church in God'sdivine plan of redemption, its relation to the grace and love of God, itsnecessity for salvation, its all-sufficiency for the work God gave hispeople, and the transformed character of those who compose the bodyof Christ. Advance orders are now being received. It will help us toknow how many to have printed, if you will order in advance. Previousspecial issues have been well received, some of them requiring as
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