WHEN WAS THE KINGDOM ESTABLISHED?

The denominational world constantly emphasizesthe "millennium" or thousand years reign of Christupon his throne upon earth. As long as I can remember they have been prophesying this event with everyworld incident between nations. In this is somehow "fulfilled" the prophecy which forecasts the coming"great tribulation" and the coming of Christ for his"one thousand years" reign upon earth. They do not all agree about the order of these events, and not necessarily what each event means.

The word of God is the only competent authority todetermine the accuracy of prophecy and fulfillment.We shall appeal to this inspired historical data relating to this broad subject.

To understand when the kingdom was established,if it has been established, we must go to the prophetsand learn from them where and when it was to come. If the predictions of the prophets have not yet beenfulfilled, the kingdom is still future. But if the NewTestament shows the fulfillment of the prophecies ofthe Old Testament men who were moved by the HolySpirit as they spoke, the kingdom is now present, and we do not look for anything regarding the kingdom yetto come.

Prophecies Of The Kingdom

When was the kingdom of prophecy established, ifit has been established upon earth? Some have claimed that it began in the days of Abraham whenGod made His promises to him. This is obviously not true because the prophecy concerning the kingdomhad not been made and Christ had not received a kingdom.

Many strongly contend that the kingdom was established during the days that John the Baptist wasupon earth. Jesus made the statement that none wasgreater than John the Baptist, but he that is least inthe kingdom is greater than he (Matt. 11: 11). Thisis to say that John was not in the kingdom. He livedand died before the kingdom was established.

Besides this, John the Baptist preached, "Repentye, for the kingdom of heaven is at hand" (Matt. 3: 1,2). After John was put in prison, he was never released (Matt. 14: 3-12). Jesus came preaching, "thekingdom of God is at hand..." (Mark 1: 14, 15). Thekingdom had not come when John was beheaded.John was dead before the kingdom was established.

The kingdom could not begin before the death, resurrection and Ascension of Jesus Christ.

The promise was made of a Messiah who wouldsave the people. "But when the fullness of time wascome, God sent forth his Son, made of a woman, madeunder the law, to redeem them that were under the law, that we might receive the adoption of sons" (Gal.

4: 4, 5). Jesus came at the right time for a definitepurpose. The blood of the lamb of God had to be shedin order to make both Jew and Gentile one in Christ (Eph. 2: 13-16). By his blood Christ reconciled all untoGod in ONE body "by the cross." The one body is the church (Eph. 1: 22, 23; Col. 1: 18, 24). Our redemption, the forgiveness of sins, is through hisblood (Eph. 1: 7). The church is purchased with hisblood (Acts 20: 28). The church could not have beenestablished before Christ gave his blood on the cross.

The kingdom could not have been established before Christ ascended to the Father to receive the kingdom of prophecy. He could not ascend until hewas raised from the dead. He gave his life in fulfillment of the eternal purpose of God, and he must beraised from the dead before he could ascend to the Father and receive the power he now has.

Christ told the twelve just before he ascended intoheaven that they should tarry in Jerusalem until theywere endued with power from on high (Luke 24: 49;

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Acts 1: 8, 9). After he said this he was taken up, and acloud received him out of their sight. Daniel saw nightvisions in which "one like the Son of man came with the clouds of heaven, and came to the Ancient of days, andthey brought him near before him. And there was given him dominion, and glory, and a kingdom, that allpeople, nations, and languages, should serve him: hisdominion is an everlasting dominion, which shall notpass away, and his kingdom that which shall not bedestroyed" (Dan. 7: 13, 14).

The kingdom or church could not be established until the power came. Jesus said unto the people and hisdisciples, that there were some of them standing there,"which shall not taste of death, till they have seen thekingdom of God come with power" (Mark 9: 1). If we can know exactly when the power came, we know exactly when the kingdom came. Just before his Ascension, Jesus told his apostles to "tarry ye in thecity of Jerusa-lem, until ye be endued with power fromon high" (Luke 24: 49).

Luke was the inspired writer of both Luke and Acts.He addressed both to "most excellent Theophilus"(Luke 1: 3; Acts 1: 1). Acts begins where Luke leaves off."The former treatise" most surely refers to the gospel ofLuke (Acts 1: 1). Christ commands the eleven not todepart from Jerusalem, but wait for the promise of theFather (Acts 1: 4). Verse 6 gives the account of theeleven asking Jesus if he was now ready to "restoreagain the kingdom to Israel." He replied, in effect, that it was not any of their business what the Father put inHis own power. Then he said, "But ye shall receivepower, after that the Holy Ghost is come upon you and ye shall be witnesses unto me both in Jerusalem, and inall Judea, and in Samaria, and unto the uttermost partof the earth" (Acts 1: 8).

We have the right PLACE and the right TIME:Jerusalem and Pentecost. That is where the powercame and when the power came, that is where and whenthe kingdom of Christ began upon earth according toprophecy and fulfillment. That is the time when and place where the church had its beginning. Acts 2 is theaccount of that power beginning its work and in the lastverse we read, "And the Lord added to the church dailysuch as should be saved" (Acts 2: 47). All of thesepassages give evidence that the kingdom of heavenbegan on Pentecost following the Ascension of Christ tothe right hand of the Father. That means that Christ isnow on his throne and his kingdom now exists.

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A BLOSSOMING COURTSHIP

For several years now there have been "unity forums"in which men from the conservative Christian Churches and some from the institutional Churches of Christ have met, at first to discuss differences and more recently toignore them and engage in a blossoming courtship. Themost recent one was labeled "Restoration Forum VIII" and was conducted at the facilities of the Garnett Church of Christ in Tulsa, Oklahoma on November 7-9,1990. The Winter, 1991 edition of ONE BODY, published by Don DeWelt carries a summary of what tookplace and speaks in glowing terms of the growing cordiality and cooperation between the two groups.

William Pile wrote his summary under the heading"They Had a War and Nobody Came." If he correctlyassessed the affair, there was no war to it. The followingexcerpts are reported in Pile's article.

Bill Humble (a capella), speaking on "Who Are These People" said "at times we have been so committed toBiblical authority that we have become dogmatic and legalistic. We've sometimes been such defenders of the letter of the law that it has overshadowed the cross. Today we have a better balance. "

Dennis Randall (a capella) said "Most issues dividingus are peripheral. While we debate them, the world isgoing to hell... I Believe both groups are right and wrong. "

Boyce Mouton moderated reports of cooperative efforts between instrumental and non-instrumental groups in "worship, sports activities, campus ministries, breakfasts, prayer meetings, camps, Bible translation, welfare, etc. "

Rubel Shelly (a capella) said "Our triparted hermeneutic (command, example, necessary inference) is notinductively Biblical." He also said "Our 'everybody canunderstand the Bible alike' sermons were a bit arrogant." Pile commented, "Perhaps his most startling statement was this: 'I reject the religious patternismwith which I grew up. ' "Well, that is startling, not onlyto me, but to a man of the Christian Church reviewingit. On the music question Shelly said "Against this background, I can recommend a capella music. Linguistically and historically I think we have a case for a capellamusic. Do I have a biblical case for it? No. "

Pile summarized the change in these forums. He wrote 'The Forums have moved from exercises in academics, logic, and polemics, to exercises in love, grace,and relationship. We spent far more time as brethren than competitors... Argumentation lost to amiability.Being right gave way to being real. It was as if everyonenow sees unity (the issue for which we assembled these eight times) as no longer the real issue, but a byproductof our fulfilling the Great Commission. Obviously, everyone felt quite relieved. "

Well, relief is not the emotion this editor feels. I am sad to see how little conviction some of those who have participated in these gatherings have. No wonder theinstrumental participants are ecstatic. They have hadto give up nothing. They have their instruments and concessions from men who formerly opposed them withvigor, concessions to the end that those who opposed theinstrument were just too legalistic in the first place, thathad it not been for poor hermeneutics such a blunderwould not have been made, and besides all that, theopposers had simply fallen for outdated "pattern theology. "

We would like to serve notice on those in the Christian Churches that there are still a number of us who believe we can make a biblical case for singing in public worshipand who are prepared to show that playing is withoutdivine authority, hence iniquitous. Further we yet believe that those who practice "iniquity" (lawlessness)will be lost (Mt. 7: 21-23). We love these who are caughtup in sin. That never has been an issue. But we hate thesin and stand ready to contend for the faith and tooppose any departure from the New Testament pattern.As it was with Moses when he was about to make the tabernacle, even so must we "make all things accordingto the pattern" (Heb. 8: 5). To "go onward" and "abide notin the doctrine" is to forfeit the approval of both God theFather and the Lord Jesus Christ (2 Jno. 9-11).

These false worshippers and their sweethearts havemade another "date" to sweet-talk each other. This one will be Forum IX set for November 6-8, 1991 in Portland,Oregon. Don't be surprised if we hear wedding bellsbefore this courtship is over. The whole thing is beingtreated as just a lover's quarrel. The hugging and kissing to make up is well advanced.

Meanwhile, ask for the old paths and "walk therein."

CHANGES AT FLORIDA COLLEGE

BOB F. OWEN resigned as President of FloridaCollege a few months ago and MELVIN D. CURRY alsoresigned as head of the Bible department. COLLY CALDWELL has been named the new President of the college. Ferrell Jenkins has been appointed head of theBible department and Buddy Payne will serve as vice-president and acting dean. The many who have beenserved by the college over the years owe a debt ofgratitude to Bob F. Owen for his many years of faithfulservice to the school and its patrons. His wife, Janelle,has stood faithfully by his side in all these years. Manyyoung people, now scattered around the globe, havebenefited immeasurably from the work of this devoted couple. Melvin Curry has brought scholarship and devotion to truth to his work. His character and competencehave blessed the students who passed under his influence over the years. Both Bob Owen and Melvin Currywill continue in different roles for the college. Bob willwork in fund raising activities and Melvin will continue

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to teach.

Colly Caldwell is ideally suited to the work of president of the school. He is prepared for it educationally,from the standpoint of administrative experience, and iswell known and appreciated by brethren over the country for his able work in preaching the gospel. His convictions are sound and his life is beyond reproach. He, too,is blessed with a devoted wife, Linda, who stands beside him with grace and dignity. I believe the school will do well under his leadership and commend it to parentswho want to send their children to college in a wholesome environment.

Ferrell Jenkins has long been known for his scholarlywork. He is an able preacher and teacher and the authorof several books. His convictions are strong and we can only expect good from his efforts. His wife, Elizabeth,has taught in the business department for many years.We wish all of these men and their families well in their new assignments.

Our readers have benefited much from the excellent articles written by Colly Caldwell. We hope he will still be able to find the time to submit additional material for your study.

DONNIE V. RADAR AND THENEXT THREE MONTHS

We have asked Donnie V. Rader to edit the paper forthe months of June, July and August as he did socapably last year. He has consented to do so. I know ofno brother in whom I have greater confidence thanDonnie. His love for the truth is evident, his work iscareful, his spirit is fair to all concerned, and his expertise in layout is a great asset. The July issue will beanother "special" to be entitled "Whatever Happened ToCommon Decency?" It will be a great help for tryingproblems of our time. It will be the kind of materialwhich ought to be in the hands of Christians everywhere. Look elsewhere in this issue for an advertisement giving subjects and writers along with prices.

Our schedule of work is full to overflowing all the timeand this kindness on his part will give us a little slack toattend to our meeting work with a little less pressure.We look forward to the three issues to be edited bybrother Rader and thank him in advance for his faithful help.

SATAN'S KINGDOM

QUESTION: Our Lord Jesus said, "Every kingdomdivided against itself is brought to desolation, and everycity or house divided against itself shall not stand" (Matt. 12: 25). How is the kingdom of Satan dividedagainst itself and when shall it be brought to desolation?

ANSWER: Jesus was responding to the sinisterthoughts of the Pharisees who had said (not in presence of Jesus), "This fellow doth not cast out devils (demons),but by Beelzabub the prince of the devils" (v. 24). Toshow the absurdity of such reasoning Jesus states anuniversal experience that a kingdom, city or house (family) divided against itself cannot stand. This beingfully realized and unquestioned by all men, Jesus logically concludes, "And if Satan cast out Satan, he isdivided against himself; how shall then his kingdomstand" (v. 26).

The import of v. 26 is not that Satan could not cast out his own evil spirits, but rather he would not. The passage does not suggest that Satan is divided againsthimself, as indicated by the querist, but it implies theopposite — that he is working in unison to accomplishhis ends. If Jesus were casting out devils by the power of theDevil, then there would be division in the kingdom ofdarkness and Satan would be bringing about his own demise. Desolation would be the result. This is when,hypothetically, it would be laid waste. Parenthetically,Jesus' argument constitutes an incidental but strongargument against sectarianism (cf. 1 Cor. 1: 13).

MOUNT ZION QUESTION: Does Zion in Isa. 2: 3 refer to heaven or earthly Jerusalem?

ANSWER: Zion in Isa. 2: 3 refers neither to heaven nor earthly Jerusalem, but rather it denotesthe king-dom or church which is the spiritual Zion ofthe messianic age. The prophet said, "And it shall cometo pass in the last days, that the mountain of the Lord's house shall be established..." (v. 2). Mountain in thisverse signifies government (cf. Jer. 51: 25) and houseis the church (1 Tim. 3: 15). In this context Isaiah stated, "for out of Zion shall go forth the law, and theword of the Lord from Jerusalem" (v. 3). This Zion isthe city of truth (Zech. 8: 3).

The Zion ofIsa. 2: 3 is the Mount Zion of Heb. 12: 22-23 wherein the author writes, "But ye are comeunto Zion, and unto the city of the living God, the heavenly Jerusalem... To the general assembly andchurch of the

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firstborn..." The Hebrew Christians had already cometo Zion by virtue of their citizenship in the kingdom ofheaven. "For our citizenship is in heaven" (Phil. 3: 20,NAS).

Homer Hailey commented, "The word Zion came to be used in prophecy to refer to the spiritual Zion to come,that is, the dwelling place of God among His redeemed people where they find security and peace... Zion, as themountain of God's house and people, was the place fromwhich the law would go forth and from which the peoplewould be ruled by His word" (Isaiah, p. 47).

George Robinson, commenting on Micah 4: 1-5, aparallel passage to Isa. 2: 2-4, said that it is "a picture ofZion, destined, he sees, to become the spiritual metropolis of the whole world (cf. Isa. 2: 2-4)." C. F. Keil wrote,"Zion is the source of the law and word of the Lord, fromwhich the nations draw instruction how to walk in the ways of God, to make it their own, take it to their homes,and walk according to it" (Minor Prophets, Vol. 1, p. 457).

It was upon Mt. Zion where Jehovah would set Jesusas king (Psa. 2: 6), resigning over the inhabitants ofspiritual Zion from which his law had proceeded (Micah

4: 7). A sure foundation would be laid in Zion (Isa. 28: 16),the sons of strangers would build the walls and the gatesshall be open continually (Isa. 60: 10-14). This is the cityto which all nations will flow in order to be taught theway of the Lord and to walk in his paths. '

In several places Zion is used in a literal sense. Originally, it was the old Jebusite stronghold which was captured by David (2 Sam. 5: 6-7), making it his capital.Later, it came to stand for the enlarged city of Jerusalem, including Mt. Moriah, the site of the temple.However, in Isa. 2: 3, as well as several other passages,Zion has a spiritual connotation as already noted.

Though we have come to Mount Zion and the heavenly Jerusalem in one sense, in another sense, it is still sought after as Heb. 13: 14 suggests. "For here we haveno continuing city, but we seek one to come." Abraham looked for this eternal city whose builder and maker isGod (Heb. 11: 10).

GIVING THE LORD OUR LEFTOVER TIME

When it comes to money and material things, most ofus understand the Lord's work can require sacrifice. Ifa thing urgently needs doing and we lack the surpluscash to make it possible, many good brethren will dig down deeper and do without things for themselves inorder to get the Lord's work done, perhaps selling off possessions to raise the necessary funds, as the earlydisciples did (Ac. 2: 45; 4: 34-37). When the collectionplate is passed, we know the Lord deserves more than asimple look in our wallets to see if there is anything wecan "do without." Parents and preachers have taught usto adjust our living standard to the needs of the Lord's work, rather than vice verse. We don't always do as we should, obviously. But most of us know what the wordsacrifice should mean, and we feel guilty when weignore our conscience concerning financial sacrifice.

Our Most Precious Possession. But there is something else that must often be sacrificed in doing theLord's work — time — and I suspect that our frequent unwillingness to make this sacrifice may be a worse problem, if only because we are not as honest about howsinful it is. Money is valuable, of course, and we wouldlike to have as much as possible. But time is in some ways an even more precious commodity to us. Philanthropic organizations, all say that the typical American would much rather write a check to support a worthycause (and be "done with it") than donate even a littletime. In the Lord's body, for every one person who hasa problem about giving his money, there are at leastthree or four of us who have a problem about giving thething we are most covetous and selfish about: our time.

Who can deny that we hang on to our time andactivities with a tighter stinginess that we do our moneyand possessions? It has gotten to the point where, if theLord's work conflicts with any of our precious activities(or even sometimes with rest from our precious activities), we will hardly even consider giving up the activity as a sacrifice. It would be simply out of the question.The thing is "ours" and we are not going to part with itwillingly. Our rule of thumb seems to be that if anythinghas to "give," it should be the services and work of thecongregation. Scheduling conflicts are virtually alwaysresolved at the expense of the Lord. We may still nowand then sacrifice the having of certain things for theLord — but very few of us will let the Lord stand in theway of doing something we want to do. One would

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think that spiritual matters are the only "optional"things we are involved in.

A Critical Problem. It is a plain fact that we do with our calendars and datebooks precisely what we have always said was sinful to do with our checkbooks:give the Lord nothing but what is "left over." Like theJews of old who brought the "lame and sick" (Mai. 1: 8, 13) for their animal offerings (their "spare" livestock), we insult the Lord by giving Him our "spare"time. If the Lord needs an hour or two, that is fine—unless we have anything else we could possibly bedoing. It begins to look as if the Lord gets our timeonly when there is absolutely zero else going on.

Am I exaggerating? Ask your elders. Ask them how hard it is anymore to do even a little thing like settingthe times for services of the church. Ask them if theyhave been able to please the folks who think an "expedient" time is one that involves the least possibleinterference of church services with anything else. Ask them how often they hear complaints about servicesrunning overtime. Ask them about the unrelenting pressure they are under to cut gospel meetings shorterand shorter and shorter. Ask them about the nearlyimpossible demand to find dates for gospel meetingswhen nothing else is going on that would "conflict." Ask them how often they hear about the importance ofgetting children to bed early on school nights — often from parents who will take their children completelyout of school for other "important" activities.

Ask your elders how many who are asked to take care of some job or responsibility in the congregation seem tobe mainly concerned about how little time they canspend doing it. Honestly, ask your elders if they do not get the distinct impression that many members of thebody nowadays are not motivated by these overridingconcerns: How can we constantly whittle away at theLord's work and keep it from intruding on our schedules? How can we keep it from conflicting with anythingelse we want to do? Above all, how can we keep thechurch "convenient?"

The truth is, the real work of the Lord in all ages hastended to encroach on busy schedules, just as it hastended to eat away at large bank accounts. Those whoconsider time and money as resources to be spent on selfhave never been more than a hindrance to heaven's cause. But we live in a busy age when time seemsespecially short — the variety of things to be involved in is mind-boggling. If we do not get a fresh grip on theconcept of true sacrifice in the matter of our time, weare going to lose our souls and, with them, everythingthat ever mattered. Jesus said, "Whoever desires to save his life will lose it, and whoever loses his life for Mysake will find it" (Mt. 16: 25). Can there be any doubtthat, by withholding our "schedules" from the Lord, we are refusing to give up our lives for Him, one day at atime? He never let Himself get involved in anythingthat was so important that He could not lay it aside atany moment to serve our needs. If, in return, we giveHim only the leftovers of our time, is hell not too good for us? Think about it the next time the Lord needs youfor anything... and you "can't make it. "

THE THIEF OF TIME

It has been properly said that "procrastination is the thief of time." Procrastination simply means the practiceof postponing or putting off until tomorrow, or at leastuntil later on, that which should be done today or now. Inthe movie "Gone With The Wind" you will remember that Scarlett O'Hara practiced that philosophy. Do yourecall how, when she was faced with a decision, she always would say, "Well, I won't think about that now. I'll think about it tomorrow. "

There are some things, of course, that may be postponed and indeed should be because there is no urgencyrequired or the thing under consideration may be of noparticular consequence anyway.

People are prone to put off a lot of things. Some put offgoing to the doctor or dentist. Some put off paying theirhonest debts. Others put off doing good deeds. One couldgo on and on with such a list.

The most serious postponements, however, have to dowith spiritual matters. Some so-called Christians postpone or set aside their duties and responsibilities to Godand man. They plan to visit the sick tomorrow. They willencourage those who are weak in the faith later. Somewill seek to recover the backsliders when they get aroundto it. Wives and husbands neglect each other but they aregoing to do better—tomorrow. Parents are going to havea closer family life — eventually. Children away fromhome plan to call or write their aged parents — when they have caught up on a few things. Many of these elderly people watch for the mail each day in hopes thatthere will be some mail from the children. Often they aredisappointed and have to come back into the house witha handful of bills and advertisements. But no word from the kids. They will write someday.

Some people have heard the gospel of Christ time andagain. They believe it, they say. They are going to obey it,like Felix, at a more convenient season. One wondershow many tombstones could accurately bear the epitaph:"I plan to obey the gospel — later on. "

My friend, spiritual matters are not trivia. We mustnot take them lightly. Many need to make a decision nowabout their souls. Paul said, "... behold, now is theaccepted time; behold, now is the day of salvation..." (2Cor. 16: 2). How true this is. Many would agree that thisis so but not be moved to action. The gospel is the powerof God unto salvation (Rom. 1: 16). Jesus is the author ofeternal salvation to all those who obey Him. (Heb. 5:9).

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Please do not trifle with your soul's destiny. To do sois to face an eternity of remorse and regrets. Act on yourfaith, repent of your sins, confess Christ, be baptizedinto Christ, be faithful unto death. Heaven will be yours.This you will never regret. Use the time you have now to do the will of God.

A child who goes through the trauma of divorce isgoing to be affected in many ways. The child will likelyhave trouble with building and maintaining strongrelationships. Furthermore, evidence shows that thetendency of this child to divorce his own spouse isgreater than those whose families stayed intact. A childis hurt deeply by a divorce, and often ends up losingrespect for his own parents. When a child loses respectfor parental authority, he soon loses respect for allauthority, including God's. The most serious problemthat can stem from a divorce has to do with one's relationship to God.

Odds are not very good that a child of divorcedChristians will be a faithful child of God himself. The bitter child might even blame God for the divorce andshow a manifest bitterness toward the church. As Job's wife wanted Job to "curse God and die" for the sufferinghe had to endure (Job 2: 9), so the temptation is there fora child to feel the same. He may feel that he has been mistreated by the church, and that if "this is whatChristianity is all about, then I don't want any part ofit." This is one reason why it is so important for membersof the church to pay special attention to children going through a divorce. Ignoring them will be the worst thingyou can do to them.

"Faith comes by hearing, and hearing by the word ofGod" (Rom. 10: 17). A child raised in a Christian home istaught the principles from God's word on how to live. Parents are to nurture their children, teaching themGod's word in order to instill that faith within them (Eph. 6: 4). However, if the child is hearing one thingfrom the parents, yet seeing another, he will learn to distrust not only what the parents say, but also what theBible says. Faith will be replaced by doubt, and the childmight despise the things he has been taught. It is not surprizing then that such a child may not amount tomuch as a Christian. Probably most of the rebellion wesee in today's youth comes from children who haveunstable family situations. We must realize that thereis a direct correlation. These rebellious children are seeking for help and acceptance. They don't know what it means to feel safe, secure, and loved. Many reject God because they have never been shown what being a true Christian is all about. If his parents are divorcing whenthey have been telling him to obey God, he may feel asthough the Bible contains principles that really don't work in life. Thus, he will not have faith.

Commitment is everything in our service to God (Lk.

9: 23). From whom do we learn about commitment?

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Children need to learn it from their parents, as theystrive to follow Christ. Yet, what does divorce say to a child about commitment? Remember, that child may not understand why his parents are splitting up. Itmakes no sense to him. Instead of learning the devotion and commitment that he needs to have in order to "bear up" under the hard times, he learns to "quit"when the going gets tough. After all, this is what hisparents have taught him by example.

People are constantly struggling with their faith.Even when Jesus was in the flesh, his own disciples struggled with it (e. g. Jn. 20-25-29). There were occasions when Jesus told them that they had "littlefaith" (Mt. 6: 30). Many will have a hard enough timestruggling with faith. It's hard enough being young and growing up. It is much worse for a child who alsohas to live with divorce. Furthermore, how often does it happen that both parties in a divorce remainfaithful to God? Anytime a divorce takes place, thereis sin involved somewhere by one (or often both) of thepeople. Divorce has never worked wonders for a person's faith. Imagine how much it can hurt thatimpressionable child who has been putting all of histrust in the two people who have more to do with hisshaping than anyone! If he sees his own parentsshowing lack of faith in God and His word, what dowe expect to see from him? His relationship with God will indeed be affected.

THE LOVE OF GOD —ROMANS 8 — (NO. 4)

The Father's Sympathy — Suffering

and Hope — Vs. 17-25 "And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, thatwe may be also glorified together. For I reckon that the sufferings of this present time are not worthy to becompared with the glory which shall be revealed in us,for the earnest expectation of the creature waiteth forthe manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason ofhim who hath subjected the same in hope, Because thecreature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children ofGod. For we know that the whole creation groaneth andtravaileth in pain together until now. And not onlythey, but ourselves also, which have the first—fruits ofthe Spirit, even we ourselves groan within ourselves,waiting for the adoption, to wit, the redemption of ourbody. For we are saved by hope: but hope that is seen isnot hope: for what a man seeth, why doth he yet hope for?But if we hope for that we see not, then do we withpatience wait for it." This text gives us assurance of our loving Father's sympathy in the midst of the trialswe are called upon to endure in this life. He not onlysympathizes, but has provided that which sustains usuntil the final redemp-tion of our bodies from all theevil's of this present world.

Suffering With Him

Based upon the fact that we are children of God (v. 16),the first verse of our text affirms that we are "heirs of God,and joint-heirs with Christ." The apostle then introducesthe theme of human suffering and shows that our ultimate glorification with Christ is conditioned upon oursuffering with Him. Indeed, it is true: "The Way Of TheCross Leads Home." While there is suffering that iscommon to life in this world, that referred to here is "withhim." This is suffering experienced by virtue of ourrelation to Him and because of our stand for and defense of the truth. Paul in another place put it this way: "Yea,and all that will live godly in Christ Jesus shall sufferpersecution" (2 Tim. 3: 12). Jesus also, without equivocation, said, "If the world hate you, ye know that it hated mebefore it hated you. If ye were of the world, the worldwould love his own: but because I have chosen you out of

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the world, therefore the world hateth you" (John 15:18, 19)

Salutary EffectThe apostle goes on the show (v. 18) that no matterhow great the suffering here, it does not begin to compare with the magnitude of the glory that shall be ours"in the sweet by and by." In fact, Paul teaches that such afflictions even have a salutary effect upon our lives:"For our light affliction which is but for a moment,worketh for us a far more exceeding and eternal weightof glory" (2 Cor. 4: 17). Whether our afflictions are common to life in this world or because of our suffering "with him" they are "light" and "but for a moment" compared to the "weight of glory" that is "eternal" received at lastby the faithful. Besides that, they are working for us.This is what James had in mind when he said, "My brethren, count it all joy when ye fall into divers temptations; knowing this that the trying of your faith worketh patience" (Jas. 1: 2, 3). Afflictions beget within us a deeper sense of our need for and dependence uponGod. They drive us to the word of God, to prayer, andbuild into our character virtues necessary for entrance into heaven. Peter also speaks of their salutary effect:"Wherein ye greatly rejoice, though now for a season, ifneed be, ye are in heaviness through manifold temptations: That the trial of your faith, being much moreprecious than of gold that perisheth, though it be triedwith fire, might be found unto praise and honour andglory at the appearing of Jesus Christ" (1 Pet. 1: 6, 7).

"The Whole Creation Groaneth"

In verses nineteen through twenty three the theme ofhuman suffering is amplified. Admittedly, these aredifficult verses. Even after years of diligent study, I setforth my convictions with measured caution.

The brief over-all view is simply this: It is the lot of allmankind, as long as he tabernacles in the flesh, toexperience suffering — intense groaning. However,those in Christ have something to sustain them and tolook forward to that the man of the world does not have,namely, hope — hope of immortal glory! This involveslaying aside this mortal tabernacle and being "clothed upon with our house which is from heaven" (2 Cor. 5: 2) — a house in which we can no longer know theemotions of sorrow, pain, suffering, or any of the bodilyimperfections of this life.

Every "new creature... in Christ" (2 Cor. 5: 17) longsfor this transition (v. 19) — a transition in which shallbe clearly manifested a sharp contrast between those of the "new creation" (2 Cor. 5: 17 — marginal reading — ASV) and those who are not (v. 19). This manifestationshall then be not by way of simple declaration only, butby way of ACTUALITY! All mankind shall see and knowit.

Difficult Words

Perhaps the greatest difficulty in understandingthese verses grows out of determining the meaning ofthe words "creature" (KJV), "creation" (ASV), and "whole creation. "

Since Paul says that the "creature" (KJV) or "creation" (ASV) "shall be delivered from the bondage ofcorruption into the glorious liberty of the children of God" (v. 21), these words necessarily refer exclusively tothe children of God. The expressions "corruption" and"glorious liberty" draw a contrast between present suffering in a mortal body with future glory in an immortalbody. Who or what else has been promised such liberation? This is corroborated by the fact that the word"creature" in Rom. 8: 19, 20, 21 and in 2 Cor. 5: 17 istranslated from the same Greek word. The latter reads: "Therefore if any man be in Christ, he is a new creature."Again, we find the verb form of the word "creature" inEph. 2: 15: "For to make ("create"—ASV) in himself oftwain one new man, so making peace." Thus, a Christian is a "creature" of God—a "new creation... in Christ." The church of God's "creation" of both Jew and Gentile.

Verse twenty two shows that not only God's creation in Christ, but also the "whole creation" (the wholehuman race) suffers in the here and now. These twogroups are contrasted in the next verse by the use of thewords "they" and "ourselves. "

I see no reason to include in the expression "the wholecreation" the animal and vegetable kingdom — thelower order of creation — with a view to such, along withthe earth itself, being renovated so as to be an eternal abode for the righteous, as per materialists, including some premillennialists. Such would demand makingfigurative language of our text arbitrarily. Such action is wholly without justification.

The First Fruits of the Spirit

The "first fruits of the Spirit" enjoyed by "ourselves"(God's creation in Christ) is the same thing Paul referred to as the "earnest of the Spirit" by which we aresealed (2 Cor. 1: 22; Eph. 1: 13, 14). The word "earnest"is used here in the same sense as "earnest money" ora down payment on a piece of real estate. Such is a guarantee that the balance on the property will be paidin due time. Such is a seal or guarantee of the genuineness of the transaction.

Since we who are in Christ have already receivedmultiple promises made by the Holy Spirit, namely, "allspiritual blessing... in Christ" (Eph. 1: 3), such serves asa guarantee that future promises will be fulfilled in duetime. What better assurance does the Christian have of that grace to be received at the revelation of Jesus Christ(1 Pet. 1: 13) than that grace that has come unto us (1 Pet.

1: 10)? Not one promise of the Holy Spirit made for thegospel dispensation has failed — "all are come to pass"!Such is a down payment on those of future glory — "thefirst fruits of the Spirit. "

Hope

The infinite love and sympathy of our heavenly Father is clearly seen in the grace he gives to sustain usthrough every trial in the here and now (2 Cor. 12: 9) andthe hope set before us "which hope we have as an anchorof the soul, both sure and steadfast" (Heb. 6: 19). This isan anchor that every soul on earth needs. We all haveproblems to solve, difficulties to face, and burdens tobear that would crush us to earth in despair, but for thefact we have hope. Even hope in this life is wonderful.We endure today because we hope for a brighter tomorrow. However, by comparison hope in this life only leaves man a miserable being (1 Cor. 15: 19) Here the

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Christian has something of inestimable value that theman of the world does not have. He can lift his eyes andby faith look over the Jordan of death and face the world to come with joy, courage, hope, and faith.

Because of this hope we can "hold fast the professionof our faith without wavering" (Heb. 10: 23). We can stand steadfastly, endure patiently, and fight on courageously. We can resist temptation, deny ourselves, bearour burdens, nurse our sick, bury our dead, and gatherup the shattered pieces of a broken life and build again

— ever pressing on "toward the mark for the prize of thehigh calling of God in Christ Jesus" (Phil. 3: 14). Nowonder Paul said, "We are saved by hope" (v. 24).

A TRIP TO HONG KONG, INDIA,AND ENGLAND

On Jan. 8, Darrel Haub, Gerry Sandusky, and I leftthe U. S. with plans to preach for a month in India withstops in Hong Kong and the United Kingdom. We spentabout a week in Hong Kong. The Jordan Park church inHuntsville has had fellowship with Jeff Kingry for several years, both in Vermont and China. It was profitable to visit the Kingrys and the Robert Smalls and to be involved in some small way in the work there. Thosewho receive reports from these brethren are aware thatthe most encouraging progress in Hong Kong has been among the Filipinos. Jeff, Robert, and the Dale Smelsers(who were in Shenyang at the time of our visit) havebeen making periodic trips into the People's Republic ofChina. Reports of the work there seldom fail to bringtears to the eyes and joy to the heart.

We arrived in Hyderabad, India Jan. 16. Ed Brand joined us a few days later. Our plans for evangelism andteaching the brethren were largely aborted because ofthe unrest occasioned by the Gulf war. The agitationbetween the Moslems and Hindus which John Humphries recently reported was unabated at this time. Butthe war in Iraq which began shortly after our arrivalmade the situation even more explosive. There was alsoan acute fuel shortage that made traveling impossiblehad it been advisable. The American embassy advisedus to leave if possible. The same counsel was given byseveral others who believed that our presence at thattime was dangerous for us and for those associated with us.

We were able to conduct several classes and services around Hyderabad. Also several thousand dollars ofneeded relief was given to suffering brethren.

With some difficulty we left India Jan. 26 for London.Ed and Darrel returned to the states a few days later.Gerry and I opted to stay in England until Feb. 21,working primarily with Derek Daniell in TunbridgeWells. Several classes were taught there and in Canterbury and London. Much literature, ads, and correspondence courses were distributed house to house and in the open mall area. Some good contacts were made. Onelady in Canterbury was baptized who was responsible for some other contacts there.

Derek and Margaret Daniell are native Britons. Theyand their large family are deeply spiritual, committed,untiring workers in the kingdom. Derek drives forty miles to Canterbury twice a week to teach a class thereand to bring people to worship in Tunbridge Wells. He drives to Kentish Town in London, another forty or somiles, on Wed. nights to teach a Bible class there. Gas isabout $3. 20 an American gallon. Everything seems to beabout twice as high in and about London as it is inHuntsville, AL. This good man has lost a great deal of hissupport. He is having to wash windows to supplementhis income as he gives as much time as possible to thework of the kingdom. I never heard a word of complaintfrom him so I want to complain on his behalf. If youwould like to correspond with Derek Daniell, his address is: 34, North Farm Road, Tunbridge Wells, Kent,TN2 3XD. U. K His telephone: 0892 23864.

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FLYING CHIPS, RATTLESNAKES, ANDSNAPPING DOGS

"He that diggeth a pit shall fall into it; and whoso breaketh an hedge, a serpent shall bite him. Whoso removeth stones shall be hurt therewith; and he thatcleaveth wood shall be endangered thereby" (Eccl. 10: 8,9).

"He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears"(Prov. 26: 17).

Those two passages should account for our subjecttitle, and I don't think we had to stretch either thecontext or our mental faculties to find congruity and conformity between the two.

Solomon did not say that we should never dig a hole,clean out a briar patch, move rocks, or chop wood. Hesimply tells us to be prepared for the fringe benefits ofsuch endeavors. A certain amount of risk is necessary,and the same writer says that we can spend too much time observing the clouds and the wind (Eccl. 11: 4). But the fellow who purposely takes a dog by the ears has noexcuse whatever.

Anyone who has not been warped across the shin boneor alongside the head by a ricocheting stick of wood hasnot explored all the possibilities of instant and abiding pain. He who has never held a snapping dog by the earsknows not the meaning of dilemma.

There are many deadly snakes in the world, andmany more that can scare you half to death. In ourcountry, the rattlesnake is probably the most prolificand notorious, which some folks are said to be as mean as.

The person who would unnecessarily subject himselfto the aforesaid dangers is devoid of good common sense.And yet, most of us have done it a few times, and somehave done it several times. Some keep right on doing it.

I speak of giving heed and attention, either by initiation or by bidding God speed, to "foolish and unlearned questions" and such like (2 Tim. 2: 23).

I've done my share of grubbing sprouts, cutting wood,and killing copperheads. I am no stranger to, yet not aconnoisseur of, that commodity called controversy. And,though not alone, I've probably engaged in more thanmy share of controversy, partly because some othersavoided their fair share of the burden in that department.

But, though Florida is said to be populated withinnumerable rattlesnakes, I have not encountered any live ones to date. I have seen a couple of dead ones, and pictures of others, and I'm sure there are thousands more out there in the boonies, swamps, and palmettothickets.

But I attribute my scarcity of association with thisreptile to the fact that I just haven't gone out of my wayto hunt them. On the contrary, I have done a pretty goodjob of avoiding the known habitats of rattlesnakes.

Years ago, a young preacher complained to me thatbrethren had taken him to task for preaching that acandidate for baptism need not understand that baptism was necessary to the remission of sins. He hadcleaved the wood and broke the hedge, and he didn't getany sympathy from me for the consequences which hesuffered.

Some preachers will take a dog by the ears in thepulpit, in a Bible class, or in some publication, just forthe sake of being different, or trying to appear scholarly or profound. Some may have a pet position and want totest the reaction of brethren by throwing their hat in thedoor before entering the room. Then they will cry discrimination, persecution, harassment, or even crucifixion. Some may just break the hedge in ignorance, withno desire or intent to aggravate a serpent or take a dogby the ears.

All the same, the dog or the snake may not know, orcare about the motive.

Don't misunderstand me. There may be scripturaltopics which have been ignored or swept under the rugfor too long. Consequently, someone has to follow theexample of Samuel and hue the Agagite doctrine orpractice in pieces (1 Sam. 15: 33). Or, there may be "nosmall dissension and disputation" over something we didn't introduce in the first place (Acts 15: 1, 2).

But whether your effort is justified or is simply anexercise in meddling with strife better left alone, beready to dodge the flying chips, rattlesnakes, and snapping dogs inherent in such activity.

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THE GOSPEL ACCORDING TO JOB "My Witness and My Redeemer"

By way of introduction we are reminded again thatJob was an Old Testament patriarch living hundreds ofyears before Christ. Even so within the Old Testamentthere are types and shadows which look to the New Testament for the anti-type and substance. These references within the framework of God's eternal purposeto redeem lost man are a pointing to the Christ and therevelation of the plan of redemption. At times thesereferences are glaring, at other times they are subtle,but in either case the ultimate aim is Christ. This series is the examining of some of the questions of Job, someof his statements, which point to answers found inChrist and the gospel.

"And now, behold, my witness is in heaven, and myrecord is on high" (Job 16: 19). These words occur in the2nd cycle of the three cycle controversy between Job and his three friends, Eliphaz, Bildad and Zophar. Thefirst cycle has attempted to account for suffering on thebasis of personal sin. The friends have argued Job's predicament is the result of personal sin. Job has protested. Eliphaz's second address is essentially thesame. He sums up, only the wicked suffer. Indeed it istrue that the wicked suffer, however, it is false toconclude only the wicked suffer. Job reaffirms his innocence and reproves his friends like this, "I haveheard many such things: miserable comforters are yeall. Shall vain words have an end? or what emboldeneth thee that thou answerest?" (Job 16: 1-3). In other words,are you to continue in your vain repetition?

With the continuing affirmation of innocence in faceof his friends' accusation Job's statement is "Not for anyinjustice in mine hands: also my prayer is pure" (16: 17),we are challenged by the statement "my witness is inheaven, and my record is on high" (v. 19). Our man amidmisunderstanding, in face of bewilderment and perplexity in this manifest a consciousness of one whoknew the truth about him, one who was able to attesttruth. As he ponders his troubles there is the acknowledgement of his personal sense of inability toplead his case with God. He is beset by longing, his eyespour out tears, his heart pleads his case, yet God doesnot hear as when a man pleads with his neighbor (cf.

16: 20-21).

Let us not be too hasty in our indictment of Job.Stand in his shoes and understand his predicament.Amidst turmoil, filled with anguish, listening to goodmen talking of his experiences, yet ignorant of facts, even so indicting Job of sin. Is it any wonder that heshould feel alone and forgotten. Of course subsequentevents and fuller understanding on Job's part proved him wrong in a number of instances, but not concerninghis "witness." It seems as we reflect upon Job's opinion hehas concluded God is not acting in his behalf. Sometimeseven we lose sight of the fact that God is always on thefield, governing activity. To us, in our weakness andanxiety, as with Job, it is as though God is doing nothing.This is Jobs experience at the moment.

In the midst of this Job makes two affirmations. One,"my witness is in heaven." "Witness" or "watcher" conveys the idea of one who sees and knows. His friends hadfailed him because they did not know all, they simply thought they did. Theirs was an attempt to account for Job's experience by a partial and incomplete philosophy.Job declared there is one in heaven watching, understanding and knowing all. Second, "And He that voucheth for me is on high" or "my record is on high" (KJ).There is one able to vouch, bear witness to truth in Job'sbehalf. This reflects a consciousness of the ultimate tribunal in heaven. But he seems to immediately recoilfrom this affirmation as he again speaks of sorrow and anguish and bemoans the fact he cannot reach thiswatcher and voucher this "witness and recorder." In him we are reminded that the knowledge and perception ofthe best of friends is incomplete when compared withheaven. With Job there seems to be the growing conviction that his only hope of justice is with heaven.

Having been prompted toward deeper considerationsby these things of Job, what is the abiding truth concerning our "witness and redeemer?" Christ alone satisfiesthis need, for He had entered into "heaven itself, now toappear in the presence of God for us" (Heb. 9: 24). Thispassage declares there is one who stands in the presenceof God, knowing perfectly and acting in our behalf, one who stands before God, vindicating the sinner. All thatJob felt the need for spiritualizes in Jesus Christ. He hasentered into heaven itself, is our Witness, our Recorder,our Mediator. By the atonement process he has made grace available, thus we may stand before God forgivenand approved. Judgment of friends, self approval willnot suffice to this, it is God and he alone that must approve.

In that continuing second cycle of speeches, from the answer of Job to Bildad, there is another challenging statement, "I know that my redeemer liveth" (Job 19: 25).Bildad has argued that suffering is found only in thedwelling of the wicked. The implication being, Job iswicked. Job acknowledges his afflictions are from Godand says his friends have no right to add to them, all the while denying their charge. In the midst of this gloom ourcry breaks forth and in the very next sentence Job obviously sinks back into his gloom. He has previously declared my "witness is in heaven," here he goes furtherby adding his witness is his redeemer. It is impossible to read this statement without a consciousness of Christ. Try to grasp Job's understanding. Ours is an insightthrough incarnation. But what of Job? He seems to havemomentarily caught the music of eternal things, "For Iknow that my redeemer liveth, and that he shall stand atthe latter day upon the earth: and though after my skin

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worms destroy this body, yet in my flesh shall I seeGod: Whom I shall see for myself, and mine eyes shallbehold, and not another; though my reins be consumed within me" (Job 19: 25-27). However, the lightfades immediately as he is heard to say "my reins areconsumed within me" (i. e. "source of life"). What did this mean to Job?

"My redeemer" is an expression which must look tothe Son of God for full interpretation. "Redeemer" is the Hebrew word "Goel" meaning next of kin, another,to defend my cause, avenge wrongs and so acquit ofwrongs. Much like the relation of Boaz to Ruth. NoteJob does not just say his redeemer existed, but, even though I die, he lives. He declares that in death he yethad a kinsman, one through whom he would be acquitted, and vindicated. He declares a consciousness notsimply of the fact of a redeemer but a conviction thathe would see him. Job is testifying to an awareness ofcontinuity of life beyond death. For a fleeting momentour man has the widest outlook as he seems to grasp the truth concerning himself and God. We have heardhim ask, "If a man die, shall he live again" (Job 14: 14)?Now, he rises to affirm the answer. Not only live butsee God and my living redeemer. Are these thingstrue? They certainly are as every true believer holdstenaciously to the words, "He ever liveth to make intercession for us" (Heb. 7: 25). Jesus Christ is our witness and our redeemer. God be praised.

Of all the experience of this life, death is perhapsthe most difficult. Until this past year I had livedwithout death touching very close in my immediatefamily. Losing an aunt or an uncle is just not the sameas losing someone you have been really close to formany years, whether physical family or spiritual. But within the past year or so all of that has drasticallychanged.

How often have we read David's statement in the 39th Psalm which says, "Lord, make me to knowmine end, and the measure of my days, what it is; that I may know how frail I am" (v. 4)? But do we often stop to recognize just how frail we are? Just a fewmonths ago I lost my father whom I thought would surely live many more years. Nothing could have prepared me for the shock of it, but somehow we do get past death and go on to remember with love those whohave gone on ahead of us. Recently I participated in the funeral service for an uncle that I had actually grown up with. We had been more like brothers than uncleand nephew. Yet suddenly he was dead and he wasyounger than I was. I did in fact think, "It could have been me." As I was preparing for his funeral I was thinking ofwhat seemed like the untimely nature of his death and Iremembered something David had said to Jonathan as hewas hiding from King Saul. David said, "As the Lord liveth, and as thy soul liveth, there is but a stepbetween me and death" (1 Samuel 20: 3).

I guess we have all had our "close calls"; those nearaccidents which could have been so deadly. Sometimesthese too help us to think just how frail human life is, andthat at times there really is "but a step" between us anddeath. And now comes the conflict in the middle east, withhundreds of thousands of American men and women sent to defend the cause of freedom. And all of us either are related to, or know personally some of these men and women. Some of them are our brothers and sisters in Christ. Its easy for us to see and to think that there maybe for them "but a step" between them and death. Werejoice to see this war coming to a close with as fewcasualties as there are. But the point is still the same; weare frail with only a few years to live here on earth, andthere is but a step between us and death. Though Mosesspoke long ago of "threescore years and ten; and if byreason of strength they be fourscore years" (Psa.

90: 10), yet many never reach even that age.

As we ponder these frailties that we all come to see aswe grow older, we also come to understand better Solomon's statement in Ecclesiastes chapter 7. Solomon wrote: "It is better to go to the house of mourning, than to go to the house of feasting" (v. 2). It seems to contradict human nature to say that, yet this is whatSolomon said. His reason for saying this is also given: "for that is the end of all men; and the living will lay it tohis heart." This is the end of all men, to die. The Hebrew writer said, "And it is appointed unto men once todie, but after this the judgment" (Hebrews 9: 27). Sinceit is to be my end as well, it is important then that Irecognize this frailty in myself and prepare for it. This ismuch more than just picking out a burial plot, or decidingabout and paying in advance for your funeral. Thesethings CAN BE DONE by someone else after you're gone.But what they cannot do for you, or for me, is to prepare forthe judgment for us. This isn't news; we all have known itfor a long time. Have you laid it to your heart that there isbut a step between you and death, or that "it could havebeen YOU?" If we will indeed take it to heart when we goto the house of mourning, perhaps we will prepare for thattime when it WILL BE us.

Seeing our friends and family precede us in death is noteasy for we suffer the pain and disappointment of knowing that we will see them no more in this world. But what a joy it is, even in the midst of sorrow, to know that the one who has gone on was a Christian, and, as far as any of us can know, faithful to Jesus our Saviour. What a joy it is to beable to say, "I'll see you over there," fully believing that allof the faithful will "meet the Lord in the air: and so shall we ever be with the Lord" (1 Thess. 4: 17).

At the same time how sad it is to see Christians (socalled) who hardly even know what it means to be a disciple of Jesus. We can only hope that these who take

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such a casual attitude toward living as Christians andserving God day by day will indeed have time yet to think, "it could have been me," and to prepare for eternity.

Acts 11: 19-30 is the lengthy text for this article; but I wish to call attention to that part of verse 26 that says,"And the disciples were called Christians first in Antioch." This verse has been used by some as a fulfillmentof Isa. 62: 2—the new name by which God's people wouldbe called. Others have contended that the name "Christian" was not the new name, but was given in derision,there in Antioch. It is not the design of this effort to eventry to settle that argument; rather, to ask and discussthe question—Why were they called Christians? If theywere called Christians" by God, why? If they were called"Christians" in derision, why? There must have beensome reason(s) as to why this name would be used inreference to the disciples. I believe that the answer tothis question is to be found noticing the characteristicsof these disciples. What kind of people were they? Let ussee!

THEY WERE A TAUGHT PEOPLE. Verse 26, saysthat "much people" were taught. Jesus had said, "Andthey shall all be taught of God. Every man therefore thathath heard, and hath learned of the Father, cometh untome," (Jno. 6: 45). The "Great Commission" cannot beoverlooked here (Matt. 28: 18-20). People were to betaught, baptized, and taught further. Indeed, "How shall they believe in him of whom they have not heard?"(Rom. 10: 14). The opponents of Peter and John weregrieved because "they taught the people" (Ac. 4: 2); andthe Colossians were to be rooted and built up in Him, "asye have been taught" (Col. 2: 7). To the Ephesian eldersPaul said, I "have taught you publicly, and from houseto house." Being TAUGHT is a fundamental requirement of one who would be a follower of the Lord. Do you think these people would have been called "Christians"had they not been taught?

THEY WERE AN OBEDIENT PEOPLE. Verse 21 relates this by saying, "A great number believed andturned unto the Lord." God's people today simply cannot be as Israel of old, "All day long I have stretched forth myhands unto a disobedient and gainsaying people" (Rom.

1: 21). These disciples at Antioch were, "Doers of the word, and not hearers only, deceiving your own selves"(Jam. 1: 22). Perhaps we see here what Isa. 65: 1 prophesied, "I am sought of them that asked not for me' I am found of them that sought me not: I said, Behold me,behold me, unto a nation that was not called by myname." Do you think these disciples would have beencalled "Christians" had they not been obedient?

THEY WERE A PEOPLE WITH PURPOSE. That purpose is clearly stated in verse 23, to "cleave unto theLord." The word "cleave," in the original, meant, "to joinfast together, to glue, to cement." In our text it carriesthe thought of "to abide with." So, these people "cemented" themselves to the Lord. They did not try to see how close to sin they could get, but, how close to the Lordthey could get. They truly practiced the teaching of Jas.

4: 7-8, "Submit yourselves therefore to God. Resist thedevil, and he will flee from you. Draw nigh to God, andhe will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts ye double-minded." Do you thinkthese folks would have been called "Christians" had theybeen without this purpose?

THEY WERE AN ASSEMBLING PEOPLE. Verse 26

shows them gathering in a teaching assembly. Early

Christians assembled regularly (Act. 20: 7), and st

edfastly (Ac. 2: 42). The thought of Heb. 10: 25 was

precious to these disciples. Can you imagine any of these

people willingly being absent from any of their services?

I cannot! It would seem that their thirst for Truth was

never satisfied (Matt. 5: 6). We have every reason to see

them as being glad when someone suggested an assem

bly (Psa. 122: 1). Do you think they would have been

called "Christians" without that interest in assembling?

THEY WERE A CHANGED PEOPLE. Verse 21 shows that change being wrought. This change, nodoubt, was obvious to all. If they were called "Christians" in derision, it would serve to compliment them; for, their change was so obvious that even their enemiesthought they should be called after the One whom theyfollowed. They were now new creatures (2 Cor. 5: 17),and they would act like it. Their hearts had changed;they now believed in the things of God. Their lives had changed; they had turned to the Lord. I suggest that thisis a case of genuine repentance (Ac. 17: 30). Could anyone possibly suggest that they would have been called "Christians" without this change?

THEY WERE AN IDENTIFIED PEOPLE. They were"called Christians" (v26). Whether by derision or byGod, it set them apart from the world; and, this wasordained of God (Rom. 12: 2). You may be in the world;but, if you wish to be identified as one of God's own, you must keep the world out of you (1 Jno. 2: 15; 1 Pet. 4: 4,16; Jas. 4: 4). Would they have been called "Christians"had they not been thus identified?

THEY WERE A BENEVOLENT PEOPLE. We see this in verses 29-30. The only force applied in this matterwas the force of their convictions; being Christianscompelled them to be charitable. They "determined" and "also they did it." They knew that talk was cheap, and that only actions counted. We see in them "A peculiarpeople, zealous of good works" (Tit. 2: 14); we see in thema people who were taking advantage of every opportunity which they had to do good (Gal. 6: 10). The principletaught in the parable of the good Samaritan was not wasted on these disciples. Without this benevolence, doyou think that they would have been called "Christians?"

THEY WERE A LORD-CENTERED PEOPLE. The Lord Jesus was preached (v20), a great number believed

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on the Lord and turned to the Lord (v21), they wouldcleave to the Lord (v23), and many were added to theLord (v24). They had "clothed yourselves with Christ"(Gal. 3: 27-NAS). They simply would not think of trampling under foot the Son of God; they were clothed inHim. They knew that they were not their own, but thatthey had been bought with a price; and, that they wereto glorify God in their bodies (1 Cor. 6: 19-20). How do you see these people in regards to Matt. 6: 33, "Seek yefirst the kingdom of God?" Were they respecting thisprin-ciple, or something different? We ask, once again, doyou think that these disciples would have been called "Christians" had they not been Lord-centered?

Does the above give you any idea as to why thesepeople were called Christians? Would not the same beessential for us today? If not, why not? There is aneternal principle of God that we need to vividly remember —There is no respect of persons with God (Ac. 10: 3435; Rom. 2: 11). Ac. 8: 22 tells us what Simon was toldto do; but, it was recorded so that each of us mightknow what to do when we sin-repent and seek God'sforgive-ness. And, dear reader, it is a sin to ignore thecharacter-istics which God expects us to develop.

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

OLIVER WATTS, Box 895, Craig, CO 81626 — Kenneth and MadgeUnderwood drove 1300 hundred miles from their home in Owenshoro, Kentucky to attend the funeral of Vera Hockett Watts in Craig,Colorado on March 15. Those three, with Vera's husband, Oliver, and with the Bill Fiske family and others, worked together in the 1940's to plant the gospel in that Colorado Town.

WALLACE H. LITTLE, 520 Mary Esther Cutoff, Ft. Walton Beach,FL 32548 — The Northside church had Don Patton of Dallas, Texas here in March for a series on Evolution and the Bible, strengthening our faith. We had many visitors, some from 60 miles away as well asvisitors from the community, some attending more than once andsome every evening. Several studies have resulted from this withmore anticipated. Most of our local visitors had responded to ouradvertising. Brother Patton's subject had wide appeal.

TOM WHEELER, 2407 Stewart St., Johnson City, TN 37601—Aftertwo years with the Brookmead church in Johnson City, TN, we are moving April 1 to work with the River Bend church near Florence, AL. The River Bend church is working and growing. Mildred and I lookforward to our work with them.

LECTURES IN KANSAS CITY

The Vivion Road church meetings at 2026 N. E. Vivion Rd., KansasCity, MO 64118, announces a lecture series for June 24-27, 1991.Speakers will be: Leslie Diestelkamp (Evangelism); Bob Owen (Biblical Interpretation/Biblical Authority); Larry Houchen (Edification/Benevolence). For information concerning video tapes, audio tapesand accommodations for out-of-town visitors, write to the church at

P. O. Box 28478, Kansas City, MO 64118. Phone (816) 452-3684.

MIKE HUGHES, P. O. Box 2481, Corinth, MS 38834 — After three years with the Central church near Corinth, we will be moving June11 to work with the church in Piano, IL. While in Corinth six were baptized into Christ. Our new address will be: 418 Lee St., Piano, IL60545. Phone (708) 552-8735.

CEDAR RAPIDS/WATERLOO, IOWA AREA —We are trying toestablish a sound congregation in the Cedar Rapids/Waterloo, Iowaarea. We have five Christians with their families presently worshipping. If you live in the area, we would welcome you to meet with us.If you know of someone in our area, we would appreciate the chanceto contact them. Any help or support in this effort would be appreci

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ated. We presently meet in our homes. If you wish to contact us, please call Larry Brown (319) 396-1703 or George Mantica (319) 234-1988.If anyone would be willing to go and work with these brethren, pleasecontact: Jack Gay, Tampa, Fl (813) 985-1612.

FRANK D. BUTLER, 1509 Raby Ave., Shelbyville, TN 37160 — Gary and Laura Allen own a fishing and hunting lodge in Nestor Palls,Ontario, Canada, about 70 miles north of International Falls, Minnesota. The Aliens and another family which drives from Emo, about 50miles away, meet in the lodge every Lord's Day for worship. NestorFalls is in a remote area of central Canada, with very few permanent residents, mostly native Indians. For their own spiritual edification,and in an effort to reach other Christians who may live within drivingdistance, and also to generate some interest in Bible study withresidents of the area, the Aliens have set aside two weeks in Augustfor that purpose. During the weeks of August 11-17 and 18-24, theyare reserving their cabins for Christians, their families and friends. Iwill present a special series the first week and Ray Ferris will teacha series the second week. The mornings will be spent in Bible study atthe lodge. The afternoons are free to work to invite others to study andto enjoy the handiwork of God walking in the woods or fishing in aglacier lake, while at the same time helping a small group of Christians in a remote area of central Canada. If you are interested, why notgive the Aliens a call. You may write them at Allen's Crow Lake Lodge,Box 250, Nestor Falls, Ontario, Canada POX 1K0. Phone 1-807-4842628.

RONNY MILLINER, P. O. Box 960, Colonial Heights, VA 23834 — Recently we witnessed a couple return to the Lord. Then we rejoicedat the conversion of a Catholic family with whom we had beenstudying. Then tears of joy were shed as a sister who had left the Lordand returned to the Baptist Church, was restored. We now have twenty members. We have outgrown our present meeting place and are currently searching for larger quarters in which to meet. I hate tomention the fact that I have lost $1050 a month over the past fewmonths which I desperately need to replace. An individual is temporarily helping with $350 a month but I need to relieve him of thisburden as soon as possible. For a list of references or further information, please contact me at the above address or call (804) 526-6434.

ROBERT W. TRASK, SR., P. O. Box 1505, Chiefland, FL 32626 — I have been preaching for about 12 years. During that time I haveprovided most of my support through my secular business. After muchprayerful consideration, I am closing my business in order to devotefull time to preaching duties and will begin this about July 1, 1991.The church at Manatee Springs is slowly growing, continues to be atpeace, and is in complete agreement with my decision. If you can helpwith my support, either on a one-time or continuing basis, I would be grateful. A list of references will be supplied upon request. This is a big change for me and my family, so please keep us in your prayers.

FROM AROUND THE WORLD PHILIPPINES — Felipe Catolos reports the beginning of a newcongregation at Caggay, Tuguegarao, Cagayan which meets in hishome every Sunday and Wednesday. Six were added last month.

SPAIN — Efrain Perez writes that two more have been baptized andtwo restored at Badalona (Barcelona area). Recently two of the localbrethren preached and did well. Average attendance now is 48. InJanuary a trip to the Canary Islands resulted in eleven baptisms andthe establishment of a new congregation which met first on January20, 1991 with 16 present.

ECUADOR, SOUTH AMERICA — Ruben C. Amador of Houston, Texas reports one baptized at Judiway in Houston and tells of a tripto Ecuador. Since his trip last November, seven were baptized there.The country is going through rough and dangerous times and his mostrecent trip had to be cut short.

PHILIPPINES — Through the teaching of Bert Enostacion and CrisSarceda, on November 29, 1990, Celestino E. Bautista, Jr. renounced his association with the institutional brethren. Since that time he has been working with Roger Salviejo in personal work and public preaching. Ten have been baptized from their labors. Twenty others haveturned away from liberalism. He, along with others, reports a continuing unstable situation both politically and economically.

Reynaldo E. Corsino writes of a good meeting in Feb., 1991 in

Centro, Lasam, Cagayan. Speakers included Andrew Gawe and Rody

Gumpad. Eight were baptized.

Domie A. Jacob of Sagat, Cordon, Isabela wrote and includedpictures of a number of baptisms. On Dec. 9, five were baptized and four families restored at Diffun, Quirino. Then on Dec. 28, four more were baptized at the same place. At Der-an a gospel meeting was heldwith Eusebio Balliao and Fernando Balbin as main speakers and eight were baptized. On January 13 four more were baptized at the same place. A lectureship is planned for April 24-26 at Urdaneta,Pangasinan with several speakers, including Carl McMurray fromUSA.

MEXICO — Enrique Cisneros of Naco, Arizona reports a meeting inMarch, 1991 in Naco, Sonora, Mexico in which two were baptized intoChrist.

SOUTH AFRICA — While Paul Williams and wife were away fromEshowe visiting in Johannesburg, local brethren did the preaching and teaching and baptized two. The brethren have decided to purchase a new tent since the old one was badly damaged by wind. Weunderstand also that Gene and Betty Tope have decided to return toSouth Africa for a few more years of work. They have already spent 20years in that field and have been in this country for the past few yearspreaching in Virginia and Florida. We published a book, TRAILBLAZERS FOR CHRIST written by the Topes about their first 20 years ofwork in South Africa. It is a thrilling little book which sells for $2. 95(plus postage).

Sakkie Pretorius also writes from Nelspruit in South Africa where they are meeting in his home while trying to locate a suitable place torent. These appear to be scarce and expensive. They are often crowded for space. Two were baptized in December. One of those baptized wasa young man who is a fourth generation of families which have servedthe Lord faithfully and taught their children/grandchildren the truth.He wrote "We can only thank God for those men who came here 40 years ago to plant such healthy seeds to produce a crop of Christians four generations deep. "

The Vesta via church in Birmingham has supported him since 1983 but must attend now to pressing expansion needs in the local work.They have asked Sakkie to replace the $2, 000 a month support theywere supplying and that will not be easy. Brethren, these good menmust be allowed to continue their gospel work. Who can help?

ARGENTINA — Carlos Capelli reports two baptisms at the Jose C.Paz church in Buenos Aires. The woman baptized and her brothertravel 60 km for worship each Sunday. They have started a new radioprogram on Saturday AM 7: 30 to 8 on a powerful FM station (98.9).

CHINA—The most recent report from Jeff Kingry, Robert Small andDale Smelser who are working out of Hong Kong, is nothing short ofthrilling. Their most recent trip to Shenyang in Manchuria resultedin seven more obeying the gospel. Each new convert (as well as olderones) is at great risk from the repressive government. In Hong Kong,four more Filipinos have been baptized. The work of Bert Enostacionfrom the Philippines has been outstanding. He was only able toremain for one month. The brethren have been encouraged by the presence of Dan and Jeanie Clendenning, Christians who are business people and who have been a great blessing in several nationswhere their work has taken them. April 1, Dale and Marlene Smelserleft to begin their work in Prague from which point they hope to follow up some leads for teaching in the Soviet Union. If you do not receivethe Kingry China Report, you might want to request it from: KenGuthery, 7402 N. 56 St. #895, Tampa, FL 33617. I think if stirs me asmuch as anything I have read in recent times.

EDITORIAL LEFT-OVERSCAMP WAMAVA IS A "MISSION EFFORT"

The March 15, 1991 issue of STAND, bulletin of the church in Annandale, Virginia, contains an article entitled "The CampWAMAVA Missionary Society" written by Floyd Chappelear from which the following information is gathered. The church there received a letter from the camp including these excerpts:

"Camp WAMAVA needs your help! Now, more than ever before,this mission effort (emphasis, fdc) is depending on the financial

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support of ALL of the local congregations. "

"First every member of the board of directors believes campWAMAVA to be an important missionary effort of the churches ofChrist. "

"Brothers and sisters, camp WAMAVA belongs to the churches ofChrist in the Washington area... The camp's continued existencedepends on the consistent support of the area churches. "

"Please make Camp WAMAVA a part of your missions budgetbeginning with 1991. "

The church is the "pillar and ground of the truth" (1 Tim. 3: 15) butit is not the pillar or support of youth camps functioning as missionarysocieties. The only unit through which "church" work may be done isthe local church. It operates under elders, served by deacons, notunder a board of directors. Christians have a right to run a camp foryoung people, but they have no right to claim it as a work of localchurches nor to solicit churches for support.

CHANGING TIMES

A recent article in the Louisville Courier-Journal reported on a recommendation from a Presbyterian task force that gays be ordainedand that the Presbyterian Church (U. S. A. ) ease restrictions onsex outside marriage." The report said "What matters ethically is not the sameness (or the difference) of the gender of persons in relation,but rather the quality of their relationship." Noting that the majority of Presbyterians would not accept this yet, the task forcesaid they had to speak out for "sexual justice. "

I suggest that you read Lev. 18: 22; Lev. 20: 13; Rom. 1: 26-27 and1 Cor. 6: 9-10. Homosexuality is not a matter of personal liberty, it isa matter of SIN.

CANADIAN REACTION TO ITEM

In our March, 1991 EDITORIAL LEFT-OVERS column I wroteabout Keith Thompson's review of a book by Rubel Shelly in which thereviewer recommended Shelly's book for both private and class study, and then commented that this would contribute to "a further weakening of conviction among them." Brian V. Sullivan of Wellandport, Ontario and John F. Maddocks, Jr. of Jordan, Ontario wrote and saidmy item might be "a little misleading." They said "Faithful brethrendo not take their cue from the Gospel Herald, or from Keith Thompson's book reviews. "

Indeed, there are a number of brethren throughout Canada whoare not in agreement with the doctrinal positions of those who publishthe Gospel Herald. The management and staff of that journal aregenerally associated with the institutionalism which has come amongbrethren both in the USA and in Canada over the past 40 years. WhenI wrote the item in question, it never occurred to me that anyone wouldassociate brethren who are not a part of this institutional movementwith those who are. Brethren Sullivan and Maddocks stated "there are faithful brethren still standing firm and upholding the truth ofChrist in this land." We thank God for that, commend these worthybrethren and others like them and pray for success in their work forthe Lord. I look forward to a gospel meeting May 19-26 with the goodcongregation at Jordan, Ontario. This will make 26 times over the last30 years that I have preached the gospel in meetings in Ontario. Thereare good and deserving brethren there (and all across Canada) whocould use financial help in their work. While all of us are excited aboutthe opening opportunities in eastern Europe, Asia and other fields,there is much to be done in the great nation across our northernborder, a nation which exceeds in land size the USA. Faithful menthere have been spread too thin and over the years many of them haveworked with inadequate income.

IN THE NEWS THIS MONTH

BAPTISMS 218

RESTORATIONS 83

(Taken from bulletins and papers

received by the editor)