Plain Talk

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Vol.XIX No.II Pg.5

March 1982

Use Your Bible

Dan S. Shipley

Intro. MARKS OF TRUE DEVOTION (Rom. 12:1-8)

1. The "reasonable" or "spiritual" service of the Christian is that which expresses true devotion to God.

2. In this context Paul shows several marks of such devotion.

I. SELF SACRIFICE (v.1)

A. Contrasted with Gentile's abuse of their bodies

1. Rom. 1:24; 1 Cor. 6:12, 19, 20; indulgence, without restraint

B. Contrasted with Jewish animal sacrifices of old

1. Living; holy; acceptable to God (this is God's will for the Christian)

C. Involves complete surrender of self

1. As Macedonians, 2 Cor. 8:5

2. Paul said, "I seek not yours, but YOU" (2 Cor. 12:14)

3. Self is the altar upon which every acceptable sacrifice to God is made.

II. SELF ALTERATION (v.2)

A. Negatively

1. "Be not fashioned according to this world" 2. "Love not the world" (1 Jn. 2:15-17)

B. Positively

1. "Be ye transformed"

2. The spiritual metamorphosis essential to newness of life

3. The Christian is different (from what he was; from the world, etc.)

III. SELF EXAMINATION (v.3)

A. Proper evaluation of self essential to growth (2 Cor. 13:15; 10:12-18) 1. Over-evaluation harmful ("not to think of himself more highly...)

2. Under-evaluation harmful ("good for nothing" concept; no self esteem)

B. Examine by right standard

1. The "measure of faith" (i.e., the faith as a measuring instrument) 2. Looking into mirror of God's word (Jas. 1:23-25)

IV. SELF INVOLVEMENT (v.4-8)

A. Something for all to do

1. Every member of body to function in keeping with talents and resources 2. Such is to be our spiritual service.

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Vol.XIX No.II Pg.6

April 1982

Discipline Won't Work

Robert F. Turner

"Discipline won't work." For years I denied it. After all, the scripture plainly commands it (2 Thes. 3:6; 1 Cor. 5:1-). But I now concede. It will not work and I will tell you why.

Discipline will not work because our congregational relationship is faulty. "...with such a one, no, not to eat" (1 Cor. 5:11). But we are not eating with one another anyway! "...I have written unto you not to keep company..." But we are not doing that either! Our association is limited to a greeting nod or an occasional chat after an assembly. It is announced that brother Smith is sick. "Who is he?" We have no abiding and close tie (company) to sever. "...after the first and second admonition, reject." (Tit. 3:10). A man "joins" (Act. 9:26) the disciples, and they "receive" him with an announcement, a handshake, and an entry into the directory. If nothing more develops, "rejecting" him is nothing more than an announcement and a directory mark out. It has little impact. Such a distant and shallow relationship leaves nothing meaningful to "withdraw." It does not work. OF COURSE, WE COULD CHANGE THE CONGREGATIONAL RELATIONSHIP.

Discipline will not work because the whole scope of discipline is not employed. Discipline is defined with words like training, education, instruction, correction, as well as punishment. It includes encouragement in struggle, praise in victory, comfort in distress, instruction for the ignorant, support for the timid, scolding for some, a harsh rebuke for others, and even the final effort of withdrawing self from the obstinately rebellious. All is discipline — aimed at saving souls. If discipline means only an occasional withdrawal, it does not work. OF COURSE, WE COULD DO ALL THE WORK OF DISCIPLINE.

Discipline will not work because it is not done in love of souls. The Father chastens those he loves (Heb. 12:6); we often chasten those who embarrass or anger us. We ignore "sin in the camp" — especially among our friends — until something scandalous happens. Suddenly discipline is in order. Did a love of souls call for this action? — will it continue? Nice sins are as damning as the shameful. Such hypocrisy thwarts the work of discipline. OF COURSE, WE COULD LOVE ONE ANOTHER WITH A PURE HEART.

Discipline will not work because we do not work. Many brethren do not know where to start. Past neglect has left a littered house, and our first house cleaning is a distressing mess. Some throw up their hands in despair. Many, many brethren simply want nothing to do with any discipline. They plainly say discipline is a bad idea. No matter that God commanded it. They dislike it, and will not do it. They would rather see a brother go to hell quietly than have any unpleasantness. "It won't work" and "It does more harm than good" is their faithless cry. How do they know? Have they ever tried it? Thus, for one excuse or another, brethren do not work God's plan of discipline -- and therefore, the plan does not work. OF COURSE, WE COULD BOLSTER OUR FAITH IN GOD AND DO WHAT HE SAYS.

Joe Fitch; 6326 Peacepipe; San Antonio, TX

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Vol.XIX No.II Pg.7

April 1982

?You Know What?

Robert F. Turner

Bro. Turner:

Jesus said, "Swear not at all" and "whatsoever is more than these (Yea, yea; Nay, nay) cometh of evil" (Matt. 5:33-37). How does this apply to the oaths required in some state's court?

Reply:

The O.T. taught "Thou shalt not swear falsely" (Lev. 19:12), and "perform unto the Lord thy vows" (Num. 30: 3-f). But, as "Expositors" puts it, "The scribes misplaced the emphasis. They had a great deal to say, in sophistical style, on the oaths that were binding and not binding, nothing about the fundamental requirement of truth in the inward parts." Jesus exposed their devious ways of getting around God's law — by showing all of their oaths (by heaven, earth, etc.) involved God, and were binding.

But primarily He attacked their reason for oaths, saying in effect, a repeated "yes" or "no" should be all the emphasis needed by honest people.

"Whatsoever is more cometh of evil" seems to say that were it not for the evil of untruthfulness and distrust in the world, nothing more would ever be needed.

I do not believe Jesus is laying down a law prohibiting calling God as our witness under any circumstance. Paul, Rom. 1:9, says, "For God is my witness..." (See Phil. 1:8; 1 Thes. 2:5; 2 Cor. 11:31.) In Gal. 1:20 he says, "Before God, I lie not." In 2 Cor. 1:23 he says, "I call God for a record upon my soul" ("for a witness" A.S.) or Marshall translates, "Now on my life I invoke God as witness."

I have testified in court but few times in my life. The first time I asked the Judge if I might "affirm" rather than "swear" — and he granted the request. That amounts to little more than a technicality of terms. On a later occasion I answered, without special permission, "I affirm..." but that fooled neither God, the Judge, nor me. It just made me feel better. If it would make you feel better you might try it — I think most courts will honor that statement.

In a very real sense, the "oath" on the Bible, in civil court, is a remnant from the days when reminding men that they stood before the God of Heaven as they gave testimony, would promote truthfulness. There is an incongruity in a court that discourages belief in God, yet asks witnesses to speak as "before God." Let us hope we will see a recognition of the need for God in all facets of life, before our Godless nation is destroyed.

*******************

Bro. Turner:

How could Paul justify his repeated use of God's name — in such expressions as "God forbid" Rom. 6:2?? LM

Reply:

Let's not get so holy as to out Paul Paul, or out Jesus Jesus. The Greek of Rom. 6:2 and like places is often "me genoito" or "May it not be." The translators have apparently used the idiom "God forbid" because they felt Paul was calling upon God, in a sense, to check any such conclusion as some were drawing. Paul was not taking God's name in vain — in many cases was not even using the words assigned to him by translators.

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Vol.XIX No.II Pg.8

April 1982

Stuff About Things

Robert F. Turner

When should we tell a man he ought not preach? Should we ever say such a thing? All saints should teach truth, privately and publicly as opportunity allows — and it does allow far more open doors than we enter; but we refer to full time evangelistic work, fully supported (1 Cor. 9:1-14). Can we afford to advise one who desires such a work that he may better serve God in some other capacity?

Some men are "out of place:" they are poorly trained, unsuited, may lack temperament and ability to meet the demands of the particular job they are trying to do. In other circumstances they may do well — and experience will broaden the field where they are suited to the work.

But some want the church to shape up to their measurement. "I'm the preacher; what's good for me is good for the church!" That kind should join the U.S. army, or the likes.

One fellow contacted me about working in Australia, but changed plans when he learned he would have difficulty getting his dog through customs and quarantine. I don't know a single Aussie who would want a man who chose a dog before salvation of their souls. Imagine Paul telling the Macedonian caller, "I can't come, because of the Greek dog quarantine."

Another preacher who was "looking for a place" said he had been invited to consider a north Alabama church, but when he drove down and saw the red clay soil in that section he went back home without making contact. I told him he had passed up opportunity to work with some of the finest people on God's red earth.

The man who preaches "as a way of making a living" is a hireling (Jn. 10: 11-13), seeking his own comfort, so much preach for so much money. There are churches with an equally commercial concept of "paying" the preacher as little as possible, and counting hours, calls made, and books read. It seems these two deserve each other. The church and the man have missed the true meaning of "fellowship" in the gospel of Christ, and its work.

No one can stop a truly dedicated man from preaching. He will find his place, and brethren will support him.

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Vol.XIX No.III Pg.1

May 1982

The Legalistic Mind

Robert F. Turner

When the rich young ruler asked Jesus what he must do to have eternal life, he was told to "keep the commandments" (Matt. 19:16-f; Mk. 10:17-f; Lu. 18:18-f). Some may dismiss this by observing that the querist was "under the Old Covenant" at that time, but Jesus' answer was not a legalistic one. Recognizing the importance of obedience no more makes a legalist than accepting support as a preacher makes a hireling. God sees more than the external. He sees what prompts our actions, and takes the heart into consideration when judging what we do.

So Jesus could say, "One thing thou lackest." It seems the mere act of selling his goods to supply the poor was not the "one thing." Rather, it was to change his affections from material things to spiritual. The alms giving would be the fruit of that change, as would his coming to follow the Lord. He needed to "lay up treasures in heaven..."

And when a certain lawyer tested Jesus with a similar question, Jesus cited the law — "how readest thou?" The lawyer replied correctly: whole hearted love for God, and "thy neighbor as thyself" (Lu. 10:25-f). Jesus said, "Thou hast answered right: this do, and thou shalt live. But he, desiring to justify himself, said unto Jesus, And who is my neighbor?" Jesus was not legalistic in saying, "do." It was a legalistic mind which sought to codify who must be helped, and who can be ignored. Who do I have to love and who can I afford to despise? This was not a healthful searching for the whole truth. It evidenced a miserly conception of obedience that could come only from one who thought the doing itself would justify — apart from the desire and effort to do more. We see the same attitude today in those who ask, "How often do I have to attend church gatherings; or, how much do I have to give to be acceptable?"

Surely we know "all have sinned" and can be "free of guilt" only via forgiveness. This is conditioned upon a faith that obeys (Rom. 16:26). The legalistic mind may ask "how much?" as though the doing earned something; but valid faith gives all (Matt. 16:24) knowing that God accepts doing from a heart that trusts Christ, not self.

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Vol.XIX No.III Pg.2
May 1982
Churchhood Corporation
Robert F. Turner

I have been given some copies of material used in a "preacher training school" operated by sponsoring church arrangements. One sheet is headed: THE ONE CHURCH IS COMPOSED OF MANY LOCAL CONGREGATIONS. There are clusters of circles, surrounded by a larger circle: one headed "Sears & Roebuck Co." — another "Shell Oil Co." — and the third "Churches of Christ, Rom. 16:16." We believe God intended saints to work and worship together in "local congregations" (see guest article in this issue, p. 4) but this is far cry from saying the universal church is an aggregate of churches. The "one church" view of God's people considers saints in the aggregate. It is a "brotherhood" not a "church-hood."

Individuals are baptized into "one body CHRIST" (1 Cor. 12:13; Gal. 3:27) not into a local church. The branches on the Vine are individuals (Jn. 15:6); as are runners in the Christian Race, soldiers in the Lord's army, and in all other N.T. figures concerning the units of the One church. Under certain circumstances one could be faithful to Christ, and not be a part of a local church (Acts 8:39; 3 Jn. 10).

Sears and Shell "companies" are units of the parent company via corporate ties: common stock funding and centralized administration authority. The whole functions as one organization; each company "unit" is NOT "independent and autonomous." And, whether by ignorance or intention, the comparison of universal church to such can only promote a denominational concept of the Lord's people. This was Campbell's concept of the Universal church, and led him to endorse the Missionary Society as a means or medium through which the whole church acts as one.

The preacher training sheet says a "line of fellowship concerning faith, teaching and practice is to be maintained between congregations." True saints do indeed have faith, teaching and practice in common; but the rightness of such is God determined, not a consensus of "the great middle section" of a movement. The "Church composed of churches" concept, with traditional doctrines and terminology, and discipline which must be honored by all, encourages unwritten creedalism — standards having only human fallible authority. An artificial "our church" fellowship gradually takes the place of the genuine oneness created by common fellowship with God. We begin to think acceptance by some local church is equivalent to acceptance by God. As churches "drift" (and who can deny they do) our standards drift, and we are satisfied if people are "faithful to the church." BUT WE ARE ONE-ON-ONE WITH GOD (Rom. 14:12).

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Vol.XIX No.III Pg.3

May 1982

Countonable

Dan S. Shipley

What ever happened to the old-fashioned virtue of reliability? He promised that check would be here by the fifth — that came ten days ago but the check hasn't showed up yet. My mechanic assured me that my car needed a thirty-five dollar "minor" tune-up and that it would be ready Tuesday. I got it Saturday. The BILL WAS sixty-nine bucks and it still misses. My friend just hired a man who said he was desperate for work. He showed up late for work the first three days; had to be off the fourth day; then, quit on Friday. Sound familiar? Makes you wonder if anyone can be counted on anymore.

And yet, in a world filled with such incompetence and broken promises, it is refreshing to know that the people of God are different. The true Christian is dependable because he is Christ-like in character, integrity, and honesty. He is reliable because he is a partaker of the divine nature (2 Pet. 1:4) and God is faithful (1 Cor. 10:13; Heb. 10:23). The Christian is countonable. His word is his bond. He does what he says he will and does not say that he'll do what he won't or can't — even in "little" things. If he has an appointment at a certain time, you can be sure he'll be there. As one who has put off the old man with his deeds, he has put away lying and speaks only the truth with his neighbor (Col. 3:9; Eph. 4:25). He does not misrepresent, deceive, or leave false impressions in what he says. He is not one who finds it necessary to minimize, rationalize, or make excuses for not keeping his word. If he is a follower of Christ, he is a follower of Truth. You can believe him!

The Christian is countonable. His employer can have confidence that he will be conscientious in doing what he is paid to do — and working all the time he is paid to work. He will not be seeking ways in which he can "make up the difference" between what he is paid and what he thinks he is worth. The Christian employee works heartily, "as unto the Lord" (Col. 3:23), remembering that both he and his boss have a "Master" in heaven (Eph. 6:9). He works as efficiently and diligently in his employer's absence as in his presence. He's a Christian!

The Christian is countonable by the world. They know they can look to him for an example of godly living (Matt. 5:16); as a Christ-reflecting luminary in a sin darkened world (Phil. 2:15). They see him as a kind and helpful neighbor, a good citizen, one who pays his debts and helps the poor. He is a respected man with a good reputation. He talks with his friends and neighbors about the Bible and about their souls. He's just the kind of man the world needs!

The Christian is countonable by his family. Whether in the role of marriage partner or parent he is mindful of God's will and the family's need. He is very careful about his example in conduct and speech, understanding that his lifestyle is a recommendation to the rest of the family.

The Christian is countonable by the church. He would not think of being less faithful here than to his employer! He can be counted on to be present, to give, study, work — after all, he's a Christian!

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Vol.XIX No.III Pg.4

May 1982

Local Church Membership

Robert F. Turner

Must each Christian be a member of a local congregation? Like so many questions, this one cannot be properly answered either yes or no without considering existing circumstances. The reason for this is that the essentiality of local church membership is contingent upon two important factors: (1) Being where other Christians are and (2) Their walking according to truth in their congregational practices. I would certainly deny that one is obligated to be a member of a local church when such is impossible due to there being no others with whom he could unite or when those who compose the church are engaged in unauthorized congregational activities. But granting these two conditions, membership is essential! The local church of Christ is a relationship (fellowship) between individuals. This fellowship is designed for those who are partakers of the common salvation, dedicated to the common service of God, subjects of the common authority of Jesus Christ, and renderers of common worship. In view of man's gregarious nature it seems only natural that God would make provision for Christians to enjoy fellowship (mutual, active participation in common interest) in the fulfillment of their work and worship. The Lord has made such provision in His Word. The local church is the result of that provision. If God gave the local church, membership is necessary. There can be no church without members thereof. There can be no members thereof without membership therein.

Those who are to oversee the churches of Christ (elders, pastors, or bishops) are often mentioned in the N.T. (cp. Acts 11:30; 14:23; 15:23; 20:17). Their duties are discussed. (Acts 20:28-31; 1 Pet. 5:1-9) These scriptures set forth the fact that elders function in the local church. For them to guide and oversee there must be someone or something or both for them to oversee. This oversight, then demands a local church, which demands members, which demands membership.

Christians are to be, not only a part of, but to some extent, amenable to a local church. This is seen in the responsibility of local church discipline. The Lord expects of us purity of life and teaching. (Gal. 1: 6-9; 5:19-23) He also demands that the congregation exercise corrective discipline in cases of impurity. (2 Thes. 3:6,14; Rom. 16:17,18; 1 Cor. 5) Local church discipline demands a local church and a local church demands membership.

The example of the early disciples indicates that Christians are to be members of local congregations. When Paul went to Jerusalem, he "assayed to join himself to the disciples" and eventually "was with them." (Acts 9: 26-28) In Antioch he and Barnabas "assembled themselves with" the church over a period of one year. (Acts 11:25,26) They were "in the church that was at Antioch." (Acts 13:1) In fact, when Paul and others found no local church in existence, upon the conversion of souls, they established one. (See also Acts 18:27; Rom. 16:1f)

Are you a faithful, active member? Roger M. Hendricks Sinton, TX.

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Vol.XIX No.III Pg.5

May 1982

Use Your Bible

Dan S. Shipley

THE GREAT REWARD (Matt. 5:10-12)

I. It Is Certain

A. Christ has promised

1. Text: "great is your reward in heaven" 2. John 14:1-3 3. Mark 9:41 "he shall not lose his reward"

B. Apostles spoke of its certainty

l. 2 Cor. 5:1 "We know ... we have a building of God..." 2. 2 Pet. 3:13 "According to his promise, we look for new heavens..." 3. 1 John 2:25; 2 Tim. 4:8; Rev. 2:10

Ii. It Is Future

A. Earthly circumstances no indication of eternal (no "heaven on earth")

1. The Psalmist's dilemma, Ps. 73:12-17 2. God is more concerned with our eternal welfare than earthly comfort 3. Sin has certain consequences in this life & we have certain blessings in this life, but God's accounts are not settled here!

B. Seeking earthly reward risks losing the eternal

1. As hypocrites of Matt. 6 ("they have their reward") 2. Moses passed up earthly reward for heavenly, Heb. 11:25, 26 3. Rich young ruler passed up heavenly reward for earthly, Matt. 19 4. God's reward is certain, but it is future

Iii. It Is In Heaven

A. Contrary to Premillennial view

1. Claim most saved will be in an earthly paradise 2. Armstrongism spoofs idea of anyone "going to heaven"

B. But Jesus says, "Great is your reward in heaven"

1. 1 Pet. 1:4 tells of an inheritance reserved in heaven for you" 2. Col. 1:5

Iv. It Is Great

A. "great is your reward"

1. Because eternal in nature, Rom. 6:23; Matt. 25:46 2. In presence of God, Rev. 21:3,4, etc.

V. It Is Conditional

A. Must serve God faithfully

1. Matt. 7:21; Heb. 5:8,9; 10:36; Rev. 2:10; Mark 13:13

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Vol.XIX No.III Pg.6

May 1982

Nursery Reflections

Robert F. Turner

"Whew, everyone is finally gone. The nurse will bring my baby over to the nursery window. I can have a few quiet minutes to just look and think.

"Isn't he something? My baby! I am supposed to be prepared for all this, but I am far from it. I have inspected dozens of babies at this window, but this is completely different — he is mine.

"People say he looks like me. I do not know. Truthfully, he looks a lot like the other babies — with more hair. Grandma would scream! She avows he is the most beautiful baby in the world. But then, how could he look just like me? Doubtless she sees with her heart rather than her eyes. Yet one day he may be "a chip off the old block." That he may look like me and even act like me is a delightful thought. And if he is to be like me, then I must be the kind of person I can be proud for him to be.

"Somehow, I feel suddenly old. I am far removed from the young fellow who came in here yesterday. And by the time he is grown up I will not be the same. Age and decay will have marked my body. We can never be boys together. I must be the father — how strange the sound — while he is the child. As he grows up, I will grow old. Enough! Away melancholy mood! "Look at those tiny fingers. What an amazing creation — this child of mine! He has all his many parts and they all work. Thank God for a whole and healthy baby. I cannot express how grateful I feel. Look across the room at that tiny deformed infant. He is not half of normal size, and he has all those tubes attached. How sad his parents must feel. I feel guilty for being so blessed and so happy.

"He is screaming his head off. I never saw such a face! He wants some thing, but all he can do is cry. He is utterly helpless. He must depend on me completely. What a frightening responsibility. I must not fail.

"Just think. In that little bundle is more than just a duplicate of my person. The "father of spirits" has conferred on him an immortal and an eternal spirit. He has a face like me and a spirit like God. A few months ago he did not even exist, but now he will forever live.

"What a thought! What consequence! What will he be spiritually? Where will he spend eternity? What a small thing that I shall teach him to walk and talk. I must train him to serve God and to love truth. I must see that his soul grows as his body does. How can I? I know so little. Yet how awful it would be to fail.

"O God, you have blessed me with a baby — the delight of my heart. I am afraid, Lord. My responsibility is so awesome: my ignorance and weakness is so great. Lord, give me wisdom and insight as I strive to train him to be righteous. Help me to be a good example. Please Lord, I don't want to be a stumbling block to him. Help me to love him enough to do whatever he needs — no matter how hard. Help me, Lord, to make him what you — and I — want him to be." Joe Fitch 6326 Peacepipe San Antonio, TX.

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Vol.XIX No.III Pg.7

May 1982

? You Know What?

Robert F. Turner

Bro. Turner:

Since Christ redeemed us from law (Gal. 3:13) and gave us freedom (5:1) how can we say any certain obedience is essential to salvation? This is a compound of several questions and comments — put in one to save space.

Reply:

Christ did not redeem us from law, but from the "curse of the law."' An article (the) before "law" suggests the Law via Moses was in mind, specifically; but vs. 10-12 show the principle involves all or any law of God by which man may claim to be justified. "Justified" in this context means "free of guilt." The curse of law is that on a law basis alone one cannot be pronounced guiltless save by perfect obedience. Note Paul's explanation of this: "...under a curse: for it is written, Cursed is everyone that continueth not in all things which are written in the book of the law to do them" (DO ALL— Cf. Rom. 10: 5). Stipulated law takes away every excuse (stops mouths) and focuses attention upon sin — "Therefore (because, AS) by the deeds of the law there shall no flesh be justified in his sight" (3:19-20).

The law itself was holy, just and good (Rom. 7:12), but it was from the curse of a system of law that Christ redeemed us — by dying in our stead (Gal. 3:13). We sinned, and we are the ones who should pay the penalty. But Christ's death made it possible for a Just God to remain just even as He exercises His Mercy and forgives all who trust in Christ. It was from the curse of the law that Christ redeemed us — certainly not from all law. "Liberty" is used in Galatians and elsewhere in this context. It is not "license" to supplant God's plan with our own, nor to do as we please. When people cite our "glorious liberty" in Christ as justification for going beyond Divine authority for church work, organization, or any thing else upon which God has spoken; ask for their scripture for this "liberty." Examine the word in its context; and tell them to cease encouraging "sin that grace may abound" (Cf. Rom. 6:1).

Law is an expression of the will of authority — an obligation that grows out of our relation to that authority. Authority is coexistent with God, and to acknowledge God is to acknowledge the right of God to rule. God has not always given a codified law (Rom. 5:13-14), but even in the sense of "ought" given all mankind (Rom. 2:12-16) law was sufficiently present that man could be judged sinful, and justly condemned.

When Christ promises remission of sins at the point of our obedience in baptism, that is a rightful expression of His authority — it is law. We cannot claim to have submitted to Christ as Lord, or even to believe in salvation by faith, and ignore this. What kind of faith is it that would argue with the Lord as to when we receive remission (Mk. 16:16; Acts 2:38)?

Christ is the MEANS of our salvation: dying for us; living again for us (Rom. 4:25; 5:10). But He lives as King, ruling by His law; as our High Priest, through whom we must confess sins and pray for forgiveness. Saving faith obeys (Rom. 1:5; Gal. 5:6).

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Vol.XIX No.III Pg.8

May 1982

Stuff About Things

Robert F. Turner

From Applied Imagination, by Alex F. Osborn, we borrow this beauty: "What is a double petunia? A petunia is a flower like a begonia. A begonia is a meat like a sausage. A sausage-and-battery is a crime. Monkeys crime trees. Tree's a crowd. A crow crowed in the morning and made a noise. A noise is on your face between your eyes. Eyes is opposite from nays. A colt nays. You go to bed with a colt, and wake up in the morning with a case of double petunia."

Unmistakably logical; if you don't mind taking words out of context, assigning meanings on a "sound alike" or "spelled alike" basis — and make each choice to suit your own purpose. I suppose (I hope) most brethren see the absurdity of the above illustration, but if they do I wonder why the illogical and non-contextual use of scriptures is tolerated.

"The seed is the word of God" (Lu. 8:11). But before seed can produce the ground must be ploughed, so we read 1 Cor. 9:10 "he that plougheth should plough in hope." Then, we must plant the seed — Rom. 6:5, "for if we have been planted together in the likeness of his death..." The seed needs water, Jn. 4:7 "There cometh a woman of Samaria to draw water..." and so, on we go. When the "sermon"(?) is finished someone says, "He sure did use a lot of Bible in his lesson."

It would have been far better had he simply read the parable of the sower (Lu. 8:) including Christ's own explanation — and stopped there, without a single word of comment.

Although we may admire one for his effort, even quoting a large number of scriptures only proves he knows the words. But it is the thought, the application of the words, that must be planted in our hearts. A complete section of scripture, read or quoted, will make more sense than scattered passages, illogically grouped. Sometimes we forget that Paul (speaking by the Holy Spirit) makes his own well arranged and logical lessons.

We believe brethren are doing better along this line than in former years — are learning to have greater respect for careful exegesis — but we must continue to discourage careless use of the message from heaven.

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Vol.XIX No.IV Pg.1

June 1982

A Man Called David

Robert F. Turner

Often it is asked, "How could David be called a man after God's own heart? (Acts 13:22) "Like David" usually means the querist sees only the sinful side of David's life — and it is certainly there. But someone has answered this question, "Read Psalms!"

"I thought on my ways, and turned my feet unto thy testimonies" (119:59) "My soul waiteth in silence for God only: From Him cometh my salvation" (62:1) "Blessed is the man that walketh not in the counsel of the wicked ...but his delight is in the law of Jehovah..." (1:1-f).

"Preserve me, O God; for in thee do I take refuge" (16:1). "I love thee, O Jehovah, my strength. Jehovah is my rock, and my fortress, and my deliverer" (18:1). "Some trust in chariots, and some in horses; But we will make mention of the name of Jehovah our God" (20:7).

"Who can discern his errors? Clear thy servant also from presumptuous sins; Let them not have dominion over me: Then shall I be upright, and I shall be clear from great transgression. Let the words of my mouth and the meditation of my heart be acceptable in thy sight, O Jehovah, my rock, and my redeemer" (19:12-14).

"I said, O Jehovah, have mercy upon me: Heal my soul; for I have sinned against thee" (41:4). "Have mercy upon me, O God, according to thy loving-kindness: according to the multitude of thy tender mercies blot out my transgressions." "Against thee, thee only, have I sinned, and done that which is evil in thy sight." "Behold thou desirest truth in the inward parts; and in the hidden part thou wilt make me to know wisdom." "Hide thy face from my sins, and blot out all mine iniquities." "The sacrifices of God are a broken spirit: A broken and a contrite heart, O God, thou wilt not despise." (From Psm. 51)

"The Lord is my shepherd I shall not want. He maketh me to lie down in green pastures; He leadeth me beside still waters He restoreth my soul..." Many thousands knew the "Shepherd Psalm." But David knew the Shepherd.

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Vol.XIX No.IV Pg.2

June 1982

Church Socializing

Robert F. Turner

This article has little to do with fun or frolic, and nothing to do with church support of such. But it is impossible to completely separate public gatherings and the working together of people, from their social aspects. Good friends rejoice to see one another. Efforts to divorce all personal and social feelings from an assembling of close friends would encourage artificiality and hypocrisy. Let us honestly acknowledge this, and discuss problems it genders.

We are to love one another without respect of person; show no favoritism on account of race, rank or wealth (Jas. 2:1-f). Our common interest in serving God will draw us together and erase some differences, but close personal ties cannot be made by putting a name on the church roll. Nor is it sinful to have special buddies or friends among Christians. Jesus loved John (Jn. 13:23-f) and this special feeling was recognized. I believe He did this without showing partiality; and I believe we may do the same.

Church "cliques" are to be avoided but one should be able to have a few brethren over for dinner without making others envious or "hurt". Some "social" events (such as welcoming a newcomer to the community, or a farewell party for one leaving) may lend themselves to large numbers — invite the whole membership of a church. But we should avoid a sort of unwritten law that says, if any members do something together, all must be invited." In fact, allowing wedding, graduation, or other like affairs to have forced "church" boundaries, is a sure way to confuse church and social functions.

We have known brethren to be "hurt" because one got a graduation announcement and another did not; and we have also known some to be financially burdened to give graduation gifts "just because we are members of the same church." We should do all possible to avoid such feelings of obligation.

Christianity will take care of racial prejudices, quick tempers, feelings of superiority, and other things that separate people. Concern for all others will cause one saint to help another "get acquainted" and feel at home. The more we work together for the Lord the more we will appreciate one another as saints — and that will have an inevitable social effect. But we should not view the church as a "lonely hearts club." Close ties cannot be forced; they are forged over a period of time, and depend much on the nature of the individuals. Surely all have heard, "To have friends one must be friendly." The externals of "church" ties should not be expected to do what one will not do for Christ.

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Vol.XIX No.IV Pg.3

June 1982

'We Are Able!"

Dan S. Shipley

The twelve spies sent into Canaan had all seen the same land, the same cities and the same people —yet only two had confidence that they could conquer its inhabitants. Caleb said, "...Let us go up at once, and possess it; for we are well able to overcome it." But the men that went up with him said, "We are not able to go up against the people; for they are stronger than we" (Num. 13:30,31). Obviously, it was what was in the spies, not Canaan, that made the big difference in their reports.

As God's people bound for another promised land, we find our journey can likewise be affected by our attitudes toward obstacles and opposition. All too often we find our progress impeded with the "grasshopper" complex that says, "We are not able"; "We can't do it!" To be sure, we must be practical and realistic — but these must never become disguises to hide a fearful and cowardly disposition. Perhaps "we can't do it" because we just don't want to — or, because we are not willing to put forth the effort or expense. Any number of different "grasshopper" motives may be responsible for our "wilderness wanderings" and lack of accomplishment. When this is allowed, we become our own worst enemies.

For this reason the confidence of Caleb is still needful among God's people! —the kind that says, "We are able!" For example, in spite of all reports and excuses to the contrary, we are able to grow as a church. True, we will have opposition from within and without but, remember, that was the environment in which the early church had its greatest growth! Even when we have an unimpressive meeting place in a poor location; even if we don't have all that many young people; and even if some may not want the truth, we can still have some growth if we will it and work at it. To conclude otherwise is practically the guarantee of decadence. "We are not able" is a fitting epitaph for many a dead church.

A similar and equally discouraging report often heard in the camp of God's people is that "we are not able" to do personal evangelism. Yes, we know the value of a soul (Matt. 16:26). We know the gospel is God's power to save (Rom. 1:16). We know the fate of the lost (1 Thes. 1:9F). And we know God looks to His people (faithful men to teach others (2 Tim. 2:2). Yet, for some inexplicable reason many (if not most) Christians are not lifting a finger to help others to the promised land! We could not ask for more favorable conditions in which to contact and teach others and to spread the gospel! — yet, "We are not able". WHY? Unprepared? Unconcerned? Too busy? We need desperately to face up to why we are not involving ourselves in this most urgent and important work! We can do something to help save the lost! We are able!

Finally, we are still able to have good gospel meetings. It is discouraging to hear reports to the contrary. We hear, "they won't work", but the problem is usually that we won't work! When the gospel is preached and received into good hearts, only good can result (Lk. 8:15). How we need Caleb's confidence!

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Vol.XIX No.IV Pg.4

June 1982

At Peace With God

Robert F. Turner

The object of God's covenants with men has been their "perfection" (or "maturity" "completeness"). The Hebrew writer says, "Finding fault with them..." (not with the covenant) "he saith ...I will make a new covenant" ([Heb] 8:8-f). "I will put my laws into their mind... hearts..." "All shall know me..." for their sins will be forgiven. All have sinned, and without the mercy of God there could be no perfection, no completeness.

But more specific, the Old Covenant types "could not make him that did the service perfect, as pertaineth to the conscience" ([Heb] 9:9). Only by trusting in Christ's blood could the conscience be purged (v.14). Animal sacrifices could never "make the comers thereunto perfect" for if "once purged" they would have had "no more conscience of sins" ([Heb] 10:1-2). I have emphasized, to call attention to the role a clean conscience plays in the perfected individual. The remembrance made of sins every year (10:3 is on the part of the worshipper, who somehow realized animal blood was not enough. Those who felt their past sin yet hung over them were less than perfected or complete.

But when Christ died for our sins, "by one offering he hath perfected for ever them that are sanctified." The new covenant was, "I will put my laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more" ([Heb] 10:14-17). So the Christian "having" access to God through the blood of Christ, and "having" Him as our High Priest"; also has his heart "sprinkled from an evil conscience" or cleansed to perfection ([Heb] 10:19-22). Do you suppose this is what Peter had in mind when he wrote, "The like figure whereunto even baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience toward God) by the resurrection of Jesus Christ, who is gone into heaven, and is on the right hand of God;" (1 Pet. 3:21f). A footnote in A.S. says, "inquiry" or "appeal" of a good conscience toward God. Here is cleansing on the inside.

Commentaries have a time with this passage, and I would be a fool to indicate I could make it plain and easy. But it seems both Peter and the Hebrew writer are saying that in coming to Christ we must give Him our heart. External washings will not do the job any more than animal sacrifice. Only the offering on the cross, its meaning and power confirmed by Christ's resurrection and subsequent receiving of "all authority", can give the true believer absolute confidence; and he can pursue the course God has given him with great assurance and hope. Pulpit comments, "The inner cleansing of the soul results in a good conscience, a consciousness of sincerity, of good intentions and desires, which will instinctively seek after God."

Neither Peter nor the Hebrew writer taught the impossibility of apostasy — quite the opposite. But both seem to say we have not matured, have not "gone on to perfection" until our relation with God produces a cleansed conscience — a heart so given to Him we can "come boldly unto the throne of grace, that we may obtain mercy... grace to help in time of need."

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Vol.XIX No.IV Pg.5

June 1982

Use Your Bible

Dan S. Shipley

THE UNBRIDLED TONGUE (Jas. 3:1-12

I. Dangers Of An Unbridled Tongue

A. Renders one's religion as vain (Jas. 1:26)

B. A source of great trouble (Prov. 21:23)

C. Such tongue an instrument of sin (Ps. 39:1)

Ii. Kinds Of Unbridled Tongues

A. The hasty tongue

1. Jas. 1:19,20 "slow to speak" 2. Prov. 29:11,20; Eccl. 5:2 (the rash mouth)

B. The lying tongue

1. Def. "A false statement or action, esp. one made with intent to deceive." 2. "Thou shalt not bear false-witness..." (Ex. 20:16) Has always been wrong. 3. Unbecoming Christians, Eph. 4:25; Col. 3:9 4. Fate of liars, Rev. 21:8 5. Implying ALL kinds (suppressing truth, "mental reservations", white lies, etc.)

C. The gossiping, tale-bearing tongue

1. Definition "To indulge in idle talk or rumors about others". 2. Promotes strife, Prov. 26:20; 1 Tim. 5:13 3. Separates friends, Prov. 16:28; 17:9 4. Wounds, Prov. 18:8 (Who has not inflicted or suffered such wounds?) 5. Gossip is not dignified because it is the truth. ALL gossip, even the untrue, is equally damaging.

D. The evil-speaking tongue

1. An easy & popular sin 2. Inexcusable, Jas. 4:11; 1 Pet. 2:1; Eph. 4:31

E. The swearing, cursing tongue

1. Whether taking God's name in vain (Ex. 20:7) or more "dignified" 2. Speech to be "yea" & "nay", Jas. 5:12 3. "Second-hand cussing", euphuism, dirty jokes are all filthiness and foolish talking which are not befitting God's people (Eph. 5:4)

F. The murmuring tongue

1. Definition "giving audible expression to unwarranted dissatisfaction" 2. 1 Cor. 10:10; Phil. 2:14

Iii. Applying The Bridle

A. "I will keep my mouth with a bridle" (Ps. 39:1)

B. Keeping the tongue caged

1. "...the tongue can no man tame...". We read of beasts appearing to be tamed that suddenly make unprovoked attacks. The tongue is something like that and, therefore, needs always to be kept caged!

C. "If wisdom's ways you widely seek, five things observe with care: Of whom you speak; to whom you speak; and how, and when, and where."

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Vol.XIX No.IV Pg.6

June 1982

Handling Accusations

Joe Fitch

Accusations impose inescapable duties on all concerned. Consider.

There is an unavoidable duty to justice. A witness to evil cannot ignore the wrong. "And if a soul sin, ...and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity" (Lev. 5:1). Like it or not, he is involved. His only choice — to sin or be an accuser.

Every accuser has a basic duty to prove his charge. "In the mouth of two or three witnesses shall every word be established" (2 Cor. 13:1). "One witness shall not rise against a man for any iniquity... at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established" (Deut. 19:15). Such testimony — or other definite proof — shows the accusation to be fact.

Three possibilities follow the accusation. The accuser is obligated in each case. First, the accuser may prove his accusation. He is not yet finished. He must seek to restore the accused (Gal. 6:1 Mt. 18:15-). Secondly, the accusation may be true, but unprovable. It is possible to see a sin committed, and be unable to prove it (Deut. 19:15). Nevertheless, there is still the duty to restore the sinful brother. Love for him allows no less; duty forbids ignoring it. If the man accused refuses to hear and denies his sin, others cannot be expected to treat him as guilty without proof. It is a stalemate; justice awaits the judgement of God. Thirdly, the accusation may be untrue. Deliberately or not, the accuser has testified falsely. He sinned against the accused. He must apologize and try to correct the effects of his false accusation.

The accused also has necessary duties. There are two possibilities — the accusation is true or false. If it is true, the accused must repent humbly and do what is right. To continue in sin is a barrier to self-respect, to the fellowship of good men, and to acceptable worship of God (Mt. 5:23). If the accusation is false he must confront the accuser and demand proof. He must clear himself and expose the lie. The accusation must not be ignored. His second duty is to the false accuser. He must accuse him of his sin and seek to restore him (Mt. 18:15-). The false accuser may not be a Christian nor concerned with justice. In such cases, a good life is the only defense against slander (1 Pet. 3:16) and God's reward the ultimate blessing (Mt. 5:11).

Often ignored are requirements imposed on every person who listens to an accusation. He has inescapable duties. The accusation declares that someone has sinned — the accused or the accuser. First the hearer must demand proof. "Against an elder receive not an accusation, but before two or three witnesses" (1 Tim. 5:19). This is not peculiar to elders. They must receive the same fair treatment justice demands for all. If the accusation is proved, the hearer must go to the accused to reprove and restore him. If it is unproved and untrue, the hearer must rebuke the false accuser.

Joe Fitch
6326 Peacepipe
San Antonio, TX.

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Vol.XIX No.IV Pg.7

June 1982

?You Know What?

Robert F. Turner

Dear Bro. Turner:

Is it scriptural to pay a sister's "expenses" to come to a church and teach some needed subject to women of that church? R.B.

Reply:

If the thing being done is scriptural, it seems there would be nothing wrong in paying for it. Money is but a medium of exchange — the means by which much (even most) of church work is done.

When Paul wrote Titus to speak the "things which become sound doctrine," he included: "That (the aged women) may teach the young women to be sober, to love their husbands, to love their children, to be discreet, chaste, keepers at home, good obedient to their own husbands, that the word of God be not blasphemed." It seems obvious that Titus could have taught these things Paul was doing so), but Paul (guided by the Spirit) seemed to realize that certain type teachers are best suited to certain students. A mature woman, well taught by study and experience, may today be brought to a church to do what Paul said such a woman was able to do (Titus 2:1-f), and the church could "pay expenses".

This is no endorsement of "women preachers", who teach and usurp authority over men (1 Tim .2:12). Nor is it an endorsement of book reviews, counsel psychology, or social "tea & talk" which seem to characterize some current practices. Assisting Phoebe, in Rome and today (Rom. 16:1-2) is right (including "expenses"), but we must assume that Paul endorsed only that which pleased the Lord. Bro. Turner:

Give us some teaching on being a child of God. E.P.P.

Reply:

One needed phase of this broad subject is to understand we are children of God in a figurative sense — so obvious, yet so often forgotten. "Of His own will begat He us with the word of truth, that we should be a kind of first-fruits of His creatures" (Jas. 1:18). Begotten of God means His word was planted in our heart, grew there, produced a change in our life so that we "conform to the image of His son" (Rom. 8:29). Divinity made truth available, but "through knowledge of Him" we "partake of the divine image" (2 Pet. 1:3-4). The means of oneness with God (forgiveness of our sins) was made available by His grace (the blood of Christ), but we must respond to this grace by faith; and our acceptance of Him is called a new birth, "born of water and Spirit" (Jn. 3:3-5). "By one Spirit are we all baptized into one body" (1 Cor. 12:13) to become the family of God (Eph. 3: 15; 2:19). Thus we become His child.

BEING His child is a slightly different figure. Jn. 8:33-f. shows that He continues to regard us as His children only if we do His works. Parental characteristics must be seen in our life. "Love your enemies ... that ye may be the children of your Father which is in heaven..." (Matt. 5:44-f). "His seed remaineth in him" (1 Jn. 3: 6-10) is a way of saying a faithful follower continues to show God-likeness in his conduct. If we act like the devil, we are in fact children of the Devil, and not children of God.

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Vol.XIX No.IV Pg.8

June 1982

Stuff About Things

Robert F. Turner

We have it on the impeccable veracity of "Greetings from Old Kentucky," by Allan M. Trout; 1947. Operators of a Tennessee Coal Company wanted to bulldoze a road up the side of a very steep hill to a new mine opening, but their heavy equipment was far away. They asked for local bids, and got the most attractive offer from an old mountaineer who ran razorback hogs in that country. Take it away, Allan.

"Well sir, the farmer first took a crowbar and punched holes 18 inches apart in the side of the mountain along where (they) wanted the road to run ... all the way from level ground to the drift mouth of the mine.

(He) next got several sacks of shelled corn and carefully filled the holes with it. He saved out enough corn, however, to toll his 250 head of mountain hogs to the lowest holes. Then he went back home, sat in a cane-back rocker on his front porch, and watched his rootin' hogs root... Ere the sun set that evening, the hogs had rooted out a nice roadbed from the bottom of the mountain to the drift mouth of the mine." Don't blame me, I just tell it like I read it. If that teaches us anything at all — beside taking salt with Tennessee hog stories — it says you can toll a hog (person) to do things you could not tell him to do. The power of the profit motive is always with us. This is a variation of the carrot-switch illustration. A carrot, dangled in front of a mule, may move him forward better than a switch at the other end.

Ours is a materialistic society, and the pragmatics of capitalism are cited as proof this is the best way. We admit to favoring democratic gain over gain for the ruling dictator; but neither of these are very complimentary of the units of society. Are we content to be hogs and mules??

I wonder if many realize how essential to democracy are the moral principles of God; how majority rule, in the absence of moral "right", simply means that the predominate selfish desire will become law. Yes, that is better than the dictator's selfish desire; but it is still far from being ruled by God-like concern for all. The man who had the corn sat on the porch while 250 hogs did his work and fattened for the kill in the process.

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Vol.XIX No.V Pg.1

July 1982

Am I Wrong About This?

Robert F. Turner

Most of us have known a "know it all" who delights in catching errors and showing off his superiority. That is not a likable trait. But all of us do make mistakes — and what is our attitude toward someone who would like to help us correct them?

I once wrote, "Erroneous teaching and practice will always be present" — only, I had an "i" in the place of the second "e". Then I wrote, "I do not claim infallibility" — but I had only one "I" in the second syllable. The printer caught both spelling errors; and what was my excuse? I said this only proved that both of those statements were correct — veritable gems of wisdom. And I add, it takes a smart man to turn defeat into victory.

Yes, we are reluctant to accept correction, even when it could help us know God's word, or even save our soul. How sad that pride can keep us from improving our own lot. We cut off our nose to spite our face. Proverbs 13:16 says, "Every prudent man worketh with knowledge, but a fool flaunteth his folly." Again, "A fool despiseth his father's correction; But he that regardeth reproof getteth prudence" (15:5). There is a true correlation between wisdom and one's willingness to hear and evaluate responsible criticism. Even when the rebuke is without foundation, we learn how our work looks to others; and a moment of self-inspection is useful.

I am convinced we cripple our own growth and development by failing to fairly evaluate adverse criticism. It is absurdly egotistic to think no one could understand as well as ourselves, or that we know as much or more than anyone else about any matter. And when our conclusions are borrowed or "swallowed" from others anyhow, we may be showing real sectarian bias.

It is practically a clich — but Truth has nothing to fear from investigation." Wouldn't it be wonderful if brethren who differ could honestly investigate each others criticisms, openly study the scriptures together? If "debate" could be a genuine endeavor to test conclusions in the light of truth, by men who wanted truth more than they wanted to "win"? If we want it that way, we can have it so.

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Vol.XIX No.V Pg.2

July 1982

Moving, If Not Marching

Robert F. Turner

If refusing to write the report could change this first item, there would be a blank space here. After 11 years and 5 months of fruitful labor with the Oaks-West church, Dan S. Shipley is moving to Lindale, TX. Elders, deacons, and members of this church, and citizens of this county, will truly miss Dan & Wilma, and we wish them well in this new field of work for the Lord. In my estimation, there could be no better co-worker in the effort to convert people to Christ, than Dan S. Shipley.

Dan will continue to write for Plain Talk, for which we are all thankful. The Shipley-Turner partnership for sale of Plain Talk Reprints will also continue. Dan and Wilma's address after Aug. 1, will be Post Office Box 1110, Lindale, TX. 75771.

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As Dan steps out, David Smitherman will step into the Burnet work. David has preached in Victoria and Bryan Texas, and comes to us from the Laurel Street church in McAllen, Texas. He and Mamie have two children: Bryan (13), and Charlotte (11). David's father has been a long-time elder in the Imhoff church, Port Arthur, TX.; and David's close association with the cause of Christ, and his work under varied circumstances, should make him well suited to Oaks-West needs. We regret Dan's leaving, but are happy to have this competent man as our co-worker, beginning August 1, '82.

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James McClenny is another addition to the Oaks-West work force. Following the steps of Kevan O'Banion and Curtis Wubbena, he will assist in pulpit, radio, class and personal work — while training for his life service as a gospel preacher. Originally from Lindale, TX., he comes to Burnet after 4 years of college. He and Karen Miller plan to be married July 27,'82.

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Buffalo Printing, (Glenn Burt and son James of Buffalo, TX., will take Bob Craig's place as P.T. printer. Bro. Craig has moved to Odessa, TX.

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So why fight it? Our January issue said, "If I return to Florida College" — leaving a bit of uncertainty. Now, we have decided to give it another "go"; and, reportedly, will teach the Roman Letter, Interpretation of Epistles, and a Seminar course for upper division students — in fall semester only. Vivian and I will rent in Florida, keeping our this world-home at "Rocky Roost II" Burnet. Just can't imagine anyone wanting to move away from Burnet, Texas. (Attention, Dan!)

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.XIX No.V Pg.3

July 1982

"Remember Lot's Wife, And...

Dan S. Shipley

To remember Lot's wife, as Jesus bids us do (Lk. 17:32), is always a remorseful recollection for me. It appears that this unnamed wife and mother became the victim of her own environment. Not, of course, that this lessened her guilt in any way — she still disobeyed God in looking back. But apparently, her heart was still in Sodom. As Lot had been a well-to-do herdsman, it is likely that she left a lovely home there. No doubt she left good friends and neighbors behind. Not only were all of her earthly possessions abandoned on very short notice, it is possible that she had to leave some daughters — maybe even grandchildren. I feel for this woman — not in her disobedience, but in her circumstances. After all, she would have never looked back to Sodom had Lot never pitched his tent in that direction.

In fact, the beginning of this family's problems can be traced back to Lot's being offered his choice of grazing lands by his uncle Abraham Gen. 13:9). He selfishly chose the well watered plain of Jordan. It was obviously a choice influenced by the material more than the spiritual. Lot was thinking in terms of what would be best for his herds and flocks, not his wife and daughters. As another has well observed in this connection, "sheep don't have souls, daughters do". Back in those days, Lot seemed to have his mind set more on earthly things than things above (Col. 3:2). Later, he apparently changed to become the righteous man Peter speaks of in 2 Pet. 2:7,8. Considering the fate of his wife, the rejection by his sons-in-law (Gen. 19:14), and the subsequent immoral conduct of his two daughters (Gen. 19:30-ff), it appears unlikely that they shared his concern about spiritual matters. One can only wonder whether Lot spent these late years as so many of God's people do — in sadness and regret for the influence of deeds and decisions of a bad past. Even forgiveness cannot erase that.

Furthermore, we are made to wonder how many wives and children are yet subjected to the influence of men preoccupied with "herds and flocks". Ironically, many such men claim to be sacrificing to provide for the physical needs of loved ones while ignoring their more important spiritual needs. The home is in trouble when its head has worldly priorities. There is not a wife or child anywhere that would not be blessed, encouraged, and strengthened by the presence of a God-fearing husband and daddy — like God said Abraham was. "For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord..." (Gen. 18:19). For the want of such a man, many families are perishing spiritually; wives and children are becoming acclimated to the "Sodom'.' about them. In time, they may not want to change — even if daddy does.

True, every "Lot's" wife and child is a free moral agent, accountable for their own souls. But all are susceptible to the influence of their environment, especially family. All need help, encouragement, and good examples about them. "Remember Lot's wife" — and your mate, and your children, and your influence.

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Vol.XIX No.V Pg.4

July 1982

19Th Century Worship

Robert F. Turner

In Millennial Harbinger, (Sept. 1830 (Vol. 1, No. 9), in "Journal of A Traveler" we find a description of an early American restoration worship service. It reminds us of descriptions of 2nd. and 3rd. century services, found in "Ante-Nicene Fathers." It should be noted that neither can substitute for the information about worship given in the New Testament, but we thought you might enjoy this.

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"Lord's Day June 27th. (1830, rft) Was introduced to Father J.B. who, for many years, had been a Methodist preacher, and who, about a year since, obeyed the gospel. Attended worship with the disciples is M. Their meeting-house is a plain, one story brick building, 52 by 42 feet, furnished with seats. The males on one side, and the females on the other. While the assembly were coming in, several hymns were sung. At length Bishop R. arose — read John 15 ch. and prayed.

Another hymn was sung — Bishop R. then, after making some introductory remarks, names for his subject, Obedience. He exhibited Jesus as the Lord of Lords and King of Kings — considered the gospel as addressed to all without exception, who hear it; and enforced its exhortations with the promise of life and salvation. His discourse was one hour and three quarters in length; at the close of which he said: "If there be any here present who wish to obey the gospel, they will come forward while we are singing a hymn."

Two sisters came forward — one a married lady, the other about 14 years of age. After a short prayer, Bishop R. said: "We will now repair immediately to the water." At the water, on the candidates presenting themselves, he addressed them thus: "Do you believe with all your heart, that Jesus is the Christ, the Son of God?" They answered, "I do." Then taking each by the hand, they went down both into the water, when, saying, — "By the authority of Jesus Christ, for the remission of your sins, I immerse you into the name of the Father, Son, and Holy Spirit" — he immersed them.

On returning to the meeting-house, about one hundred disciples sat down to the table of the Lord, (which is their weekly practice) and commemorated his dying love. Traveler (the writer, rft) joined with them. During this exercise they sang several hymns and spiritual songs. None seemed sad — none wore other than a cheerful countenance — never before, as now, was the exhortation of the Apostle so much impressed upon my mind: "Rejoice in the Lord always; and again I say rejoice. "

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Respecting an "invitation" hymn, "Hazard of the Die", by James Wilburn (p. 14-15), reports a Sept. 1827 service — "When the invitation hymn was sung (for the first time among these people), he came forward and confessed his faith in Christ." Wilburn gives as sources for this material Autobiography of Samuel Rogers; Standard Publ., Cincinnati, 1880; and an article in Restoration Quarterly, V.5, N.1 (1961) by Thomas H. Olbricht. May I remind you secular history makes a thing neither right nor wrong.

[RETIREDFAN1]

Vol.XIX No.V Pg.5

July 1982

Use Your Bible

Dan S. Shipley

I. KNOWLEDGE OF TRUTH MAKES FREE FROM BONDS OF IGNORANCE

A. Gentiles "old man" characterized by ignorance

1. 1. Eph. 4:17-24 ("darkened in their understanding"; "ignorance")
   2. Thus, "alienated from the life of God..", etc.
   3. But, they learned Christ, heard Him, were taught in Him, thus became enlightened and put on the new man (Eph. 1:17).

B. Ignorance is not bliss!

1. 1. It promotes man-made religion, Rom. 10:1-3
   2. It promotes worship of idols, Acts 17:23
   3. It hinders faith, promotes division, makes men susceptible to false doctrine, and hinders obedience
   4. Darkness of ignorance only dispelled by light of truth

Ii. Knowledge Of Truth Makes Free From Bonds Of Prejudice

A. Show relationship between ignorance and prejudice (define)

1. 1. Ex. "earth is flat"; "malaria caused by swamp air"; etc.

B. Prejudice a worst enemy of cause of righteousness

1. 1. "Can there any good thing come out of Nazareth?" (Jn. 1:46)
   2. Caused rejection of Christ by Jews; rejection of gospel truth; rejection of Lord's church ("My mind is made up, don't confuse me with the facts!"); perpetuates division

C. Examining all in light of truth can remove prejudice

1. 1. Providing we want it removed!
   2. Both ignorance and prejudice removed with spirit of Bereans

III. KNOWLEDGE OF TRUTH MAKES FREE FROM DOCTRINES & COMMANDMENTS OF MEN

A. Show relationship between ignorance, prejudice, and such doctrines

B. Show great influence of man-made doctrine in religious world

1. 1. Source determines validity of teaching ("from God or man?")
   2. Show how more people are more influenced in religion by what does NOT come from God than by what DOES come from Him.
   3. Show effects (Makes worship vain, Mts. 15:9; denominates because differing groups prove differing doctrines; dishonors God, etc.)

C. So, "preach the word" (2 Tim. 2:2)

1. 1. That which comes from divine source must be received, honored and applied above that which has its origin with uninspired
   2. Need to continually "prove all things" (1 Thss. 5:21)

IV. KNOWLEDGE OF TRUTH MAKES MEN FREE FROM SIN (immediate point of text)

A. Sin worst & most destructive enemy of mankind

1. 1. Show its nature and consequences (Isa. 59:1,2; Rom. 3:23; 1 Jn. 3:4, etc)

B. Only God's truth reveals God's way of salvation (Rom. 1:16)

1. 1. Thus men need to KNOW it; hear and learn (Jn. 6:45)
   2. Show that every case of conversion was a RESPONSE to LEARNING TRUTH!
   3. We must apply truth to all; live it; defend it; teach it...