Are We Under the Ten Commandments?

W. R. Jones wrote this article which appeared in the September 30, 1973 edition of Reminders. The paper was published by the Moundsville Church of Christ in Moundsville, West Virginia.

Many people believe that the Ten Commandments compose the law for guidance in religious conduct today. No doubt, you have heard people say, "What we need to do is return to the Ten Commandments" or, "If we keep the Ten Commandments, we are sure to be saved."

These laws were the best code of laws ever given to men, prior to the laws of Christ. They served admirably in the place and time for which they were designed by Jehovah. The law of God given to Moses, called the law of Moses (including the Ten Commandments) was not God's final will to man. It was perfect for the purpose for which it was given, "as a schoolmaster" to bring the Jews to God (Galatians 3:24). It was temporary in that it was to continue only until Christ made His laws effective (Galatians 3:16, 19).

A person today could keep the Ten Commandments to the letter and still not be a Christian. One who does not believe in Christ could keep the moral principles of the Ten Commandments but certainly, one who does not believe in Christ could not be a Christian.

"For the law was given by Moses, but grace and truth came by Jesus Christ" (John 1:17). The law given by Jehovah through Moses, dealt with the act that was wrong. The truth of God given through Christ deals with the wrong thought behind the act that is wrong. The law of Moses pointed sin out but offered no complete forgiveness. The law of Christ points sin out and gives the remedy for absolute remission of sins.

Note: The sixth commandment said, "Thou shalt not kill" (Exodus 20:13). Jesus said, "Whosoever hates his brother is a murderer...(1 John 3:15). The seventh commandment said, "Thou shalt not commit adultery" (Exodus 20:14). Jesus said, "Whosoever looks upon a woman to lust after her has committed adultery with her in his heart" (Matthew 5:28). This illustrates the fact that the law of God given by Christ is far above the limitations of the law of God given by Moses. Christ deals with the higher aspects of Godliness in purifying the heart of man.

God has given a better covenant through Christ than He gave through Moses. The book of Hebrews was written almost wholly to show this to be so. The law of God given by Moses, including the Ten Commandments, falls far short of the better law revealed through Jesus Christ.

The law of God given through Moses (including the Ten Commandments), says nothing about the following:
1. Christ as Savior
2. The saving blood of Christ shed for remission of sins
3. The church and its worship
4. The gospel of Christ
5. The cross of Christ
Christ fulfilled the law of Moses (Matthew 5:17) and took it out of the way, nailing it to the cross (Colossians 2:14). He brought in a, "better covenant with better promises" (Hebrews 8:6).

The Ten Commandments were done away with. Paul wrote that the, "ministrations of death, written and engraved in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory was to be done away" (2 Corinthians 3:7). He further states concerning that which was "glorious" which was "written and engraved in stones" that it has been done away with. "For if that which is done away was glorious, much more that which remains is glorious" (2 Corinthians 3:11).

But how can we know that the things written and engraved on stones was the Ten Commandments? Let us take notice of Exodus 34:1. "And the Lord said unto Moses, 'hew thee two tablets of stone like unto the first; and I will write upon these tables the words that were in the first tables which thou broke.'" Then again, in Exodus 34:28, "And he was there with the Lord forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments." So, we must conclude that the Ten Commandments which were written on tables of stone, were done away.

If the Ten Commandments have been abolished, then are we free to steal, kill, bear false witness, commit adultery, dishonor our parents, bow before other gods, covet or take the name of the Lord in vain? Absolutely not! Why? Because these are forbidden in the New Testament, by which we are guided in this dispensation. All these principles set forth in the Ten Commandments are also taught in the New Testament; except one. This one exception is the command to, "keep the Sabbath." In the New Covenant, we are not commanded to keep the Sabbath (the seventh day of the week) but we are taught to worship God the "Lord's day" (the first day of the week (Acts 20:7). Sabbath keeping was not included in the New Testament law.

When I keep those principles which we read about in nine of the Ten Commandments, I keep them because Christ taught them in His new covenant, and not because Moses taught them to the Jews long ago. "For the law was given by Moses, but grace and truth came by Jesus Christ" (John 1:17).

Is the Old Testament of any value? Yes! It proves the New Testament. It shows us how God had dealt with man in the past. It helps us to understand the true meaning of faith. Hebrews chapter 11 wouldn't mean as much if we could not turn back to the Old Testament and read about holy men of old as they demonstrated what it means to be faithful to God. Paul wrote, "For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope" (Romans 15:4).

When You Willfully Miss A Church Service

Originally printed in Matter of Fact, this is copied from the August 27, 1872 edition of Reminders, which was published by the Moundsville Church of Christ in Moundsville, West Virginia. Paul C. Keller was the editor.

Despite what you may tell yourself and others, your actions prove that God and Christ are not first in your life. You claim to be like Christ but there is one way you are very unlike Him. He loved the church enough to die for it. You do not love it enough to sacrifice anything so that you may attend its services.

You tear down the teaching done to new converts and become a poor example for them to follow. If they get to heaven some day, it will be in spite of you and not because of you. You disappoint Jesus, who is present every time two or three gather in His name. He knows you aren't there and He knows why you are not there.

You leave no doubt in the minds of your faithful brethren that there are other things that you enjoy more than worship and that there are earthly pleasures that you prefer more than Christian fellowship.

You weaken you soul, put yourself on the side of the devil, hurt the influence of the church, discourage the preacher and those in charge of teaching Bible classes and make it impossible to teach your child and your neighbors how important church really is.

"And they continued steadfastly in the apostles' teaching and in fellowship, in the breaking of bread and in prayers." (Acts 2:42).

"Not forsaking the assembling of ourselves together as the manner of some is." (Hebrews 10:25)

IF

This was written by Clovis Caudle and appeared in the November 28, 1971 edition of Reminders which was published by the Moudsville Church of Christ in Moundsville, West Virginia. Paul C. Keller was the editor.

IF God promised to give faith when asked for it, without conditions, why did Paul tell us that faith comes by hearing the word of God? (Romans 10:17)

IF faith alone is a most wholesome doctrine and very full of comfort, why did James say faith without works is dead? (James 2:20)

IF God has promised to save man regardless of the kind of faith he has, why did Paul make it so plain that there is ONE faith? (Ephesians 4:5)

IF one becomes a Christian when he believes, why was King Agrippa not a Christian? (Acts 26:27-28)

IF one can be saved without wholehearted obedience to the Lord, why did Paul say, "...obeyed from the heart"? (Romans 6:17-18)

IF sprinkling and pouring are scriptural baptism, why did Paul say there is ONE baptism? (Ephesians 4:5)

IF the Lord has promised salvation without baptism, why did Peter say it saves? (1 Peter 3:21)

IF we can receive remission of sins without baptism, why did Peter say that baptism is for the remission of sins? (Acts 2:38)

IF we can get into Christ without baptism, why did Paul say that we are baptized into Christ? (Galatians 3:27)

IF we are born again of the Spirit only, why did Christ say be born of the water and the Spirit? (John 3:5)

IF infant baptism is scriptural, why did Christ command to baptize those who believe? (Mark 16:16) An infant cannot believe!

IF infants are sinners, why did Christ teach that we must become like them to be saved? (Matthew 18:3)

IF God has promised salvation out of the church, why did Christ die for it? (Acts 20:28)

IF the church has nothing to do with our salvation, why does the Lord add the saved to the church? (Acts 2:47)

IF the kingdom of Christ is yet to be built, why did Paul say he was in the kingdom? (Colossians 1:13)

IF Christ is coming to earth to set up a kingdom, why did Paul make it so plain that Christ is coming for it and deliver it to the Father? (1 Corinthians 15:24)

IF the word of God is able to save man, what need have we for another saving power? (John 8:32)

IF musical instruments are to be used in connection with the worship in songs, why did Paul omit the and teach us to sing? (Colossians 3:16)

IF there is nothing in a name, why did the writer of the book of Acts say that salvation is in the name of Christ? (Acts 4:12)

IF a child of God cannot be lost eternally, why did Paul, when writing to the church at Corinth, tell them that no fornicator or adulterer shall inherit the kingdom of God? (1 Corinthians 6:9-11)

IF God has promised to save man without a condition on man's part, why did Jesus say, "I tell you, nay, but except you repent, you shall all likewise perish? (Luke 13:3)

Baptism

This is copied from the February 11, 1973 edition of The Gospel Teacher, which was published by the Cemetery Road Church of Christ in Hilliard, Ohio. Grant B. Caldwell was the editor as well as the author.

One of the most controversial of Bible subjects is that of baptism. Yet, it really need not be if we but follow the teaching of the Bible on the subject. Our purpose is simply to find what the Bible teaches without partiality and without human opinion. Let us notice a few Bible facts about baptism.

1. Baptism is a vital part of the Great Commission. (Matthew 28:18-20) "And Jesus came and spoke unto them saying, 'All power is given unto Me in heaven and in earth. Go therefore, and teach all nations, baptizing them in the name of the Father, and of the Son and of the Holy Ghost; teaching them to observe all things I have commanded you and lo, I am with you always, even to the end of the world.' Amen."

2. Baptism is the only act in the word of God to be performed in the name of the Father, the Son and the Holy Spirit. (Matthew 28:19)

3. Jesus taught that baptism is an essential part of the plan of salvation. (Mark 16:16) "He who believes and is baptized will be saved; but he who does not believe will be condemned."

In spite of these plain statements from the pages of inspiration, many refuse to accept the idea that a man must be baptized in order to be saved. They teach that all one has to do is believe or have faith and he will be saved. However, Jesus said, "Not everyone that says to me, 'Lord, Lord' shall enter the kingdom, but he that does the will of My Father which is in heaven" (Matthew 7:21). Thus, it takes obedience to all Christ's commands in order to save the sinner. It is not a question of whether or not we are saved by faith but if we are saved by faith minus the other commands of Christ.

To understand the principles of baptism fully, let us answer three questions concerning baptism. Surely each of these can and should be understood in keeping with the teaching of the New Testament.

What Does Baptism Do?

Saves......................................................Mark 16:16, 1 Peter 3:21

Remits sins..............................................Acts 2:38

Washes away sins...................................Acts 22:16

Puts us into Christ...................................Romans 6:3

Gives us newness of life...........................Romans 6:4

Makes us free from sin............................Romans 6:16-17

Puts us into His body..............................1 Corinthians 12:13

We put on Christ....................................Galatians 3:27

Cleanses.................................................Ephesians 5:26

Who Is To Be Baptized?

Those taught...........................................Matthew 28:19

Those who believe..................................Mark 16:16

Those who repent...................................Acts 2:38

Not babies.............................................Matthew 19:3

Men and women.....................................Acts 8:12

What Does Baptism Require?

Water.....................................................Acts 10:47

Much water............................................John 3:23

Going to water........................................Acts 8:36

Going down into water............................Acts 8:38

Coming up out of water...........................Acts 8:39

A burial...................................................Romans 6:4, Colossians 2:12

A resurrection.........................................Romans 6:5, Colossians 2:12

A planting................................................Romans 6:5

An immersion..........................................Greek word for baptizo

It is a dangerous doctrine that teaches a man can be saved by doing only part of that which God requires. There is no plainer doctrine in all the Bible than that of baptism for the remission of sins. 

How to Enjoy the Bible

D. Gene West is the author of this article. It appeared in the March 15, 1973 edition of The Bible Herald, which was published by the Bible Herald Corporation in Parkersburg, West Virginia.

We suggest that in order for the Bible to be enjoyed and appreciated, it must be read and studied. There is an old proverb, "the proof of the pudding is in the tasting." This is true. The enjoyment and appreciation of a meal is in the eating. The enjoyment and appreciation of art is in the beholding. The enjoyment of music is in the playing and listening. The enjoyment in any field of study is in the studying. We do not enjoy anything in which we are not involved. The Bible itself reveals this to us.

In Psalm 1, the writer says of the "blessed man," "But his delight is in the law of the Lord; and in His law doth he meditate day and night." The man who delights in the Bible meditates on the Bible. After a while, this becomes a somewhat circular activity. In meditating on the Word of God we find enjoyment and that enjoyment brings further meditation or study. Not only does it become and endless activity but it is one that is very beneficial spiritually. The Psalmist said, "I delight to do Thy will o my God; yea, Thy law is within my heart, that I might not sin against Thee" (Psalm 40:8; 119:11).

It is a sin against God for us to fail to study the Bible. "Study to show thyself approved unto God..." (2 Timothy 2:15). But it is not only a sin against God, it is also a sin against ourselves! Man robs himself if he neglects his study of the Word. He robs himself of the privilege of reading sublime literature, of knowing the revealed mind of God and of finding the way to everlasting peace, happiness, contentment and salvation. He robs himself of the privilege of getting to know God. This perhaps, is not recognized by many people today but it has been in times past.

Let us note some of the testimony of some great men on this truth. Dr. William Llyon Phelps, noted educator said, "...I thoroughly believe in a university education for both men and women; but I believe a knowledge of the Bible without a college education is more valuable than a college course without the Bible." Thomas Jefferson stated, "I have always said and will always say, that the studious perusal of the sacred volume will make better homes, better citizens, better fathers and better husbands." Woodrow Wilson, "A man has deprived himself of the best there is in the world who has deprived himself of a knowledge of the Bible." Emmanuel Kant, a German philosopher said, "The existence of the Bible as a book for the people is the greatest benefit which the human race has ever experienced." Sir Isaac Newton, "I account the scriptures of God the most sublime philosophy." Patrick Henry said of the Bible, There is a Book worth all other books in the world." Franklin D. Roosevelt said, "I feel that a comprehensive study of the Bible is a liberal education for anyone. Nearly all the great men of our country have been well versed in teachings of the Bible and I sincerely hope that the habit of Bible study will be developed among the people."

If we would enjoy the Bible, we should take the advice of the unknown writer who said, "Read it to be wise, believe it to be safe and practice it to be holy." The apostle Paul said of the citizens of Berea, "Now these were more noble minded that those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily, to see whether these things were so. Many of them therefore believed, along with a number of prominent Greek women and men" (Acts 17:11-12).

What Must I Do To Be Saved?

John Futrell wrote this. It is copied here from the July 27, 1975 edition of Reminders which was published by the Moundsville Church of Christ in Moundsville, West Virginia and edited by Futrell.

Let us analyze the question first. The "what" suggests that there is something required of a person in being saved. The word "must" is emphatic and points out an absolute necessity, not a matter of opinion. The personal pronoun "I" is suggestive of the individual's responsibility in saving himself. The word "do" suggest action on the part of the individual wanting to be saved. "To be saved" is the objective sought by every sincere person. The last idea suggested by the question is that the saving is done by someone else. Therefore, based on the question, man has something to do in order to save himself. What is it?

There is no better way to settle the question than to go to the Bible and read the accounts of when the question was asked and then let inspiration answer it. The question is found, substantially, four times in the Bible but one of these was asked while the law of Moses was in force.

The question was first asked by a rich, young ruler. "Good Master, what shall I do that I many inherit eternal life" (Mark 10:17)? Jesus first made a correction, saying, "Why do you call Me good? There is none good but one, that is, God" (Mark 10:18). And then Jesus told him exactly what to do by naming several negatives in verse 19. The young man replied, "Master, all these have I observed from my youth." Yes, Christ referred him to the law of Moses because it had not been abrogated at that time (Colossians 2:14). But in addition to that, Jesus said, "One thing you lack; go your way, sell whatsoever you have and give to the poor..." Jesus was checking on the young man's benevolent work and he proved to be a failure. Individual benevolence is a must to inherit eternal life. The Bible says, "And he was sad at that saying and went away grieved; for he had great possessions" (Mark 10:22). He also went away lost.

The second time the question under study was asked was by the Jews on Pentecost. Peter had been preaching on the resurrection of Christ and then concludes, "let all the house of Israel know assuredly, that God has made that same Jesus, whom you have crucified, both Lord and Christ" (Acts 2:36). When the Jews heard this, "They were pricked in their heart" and asked the question under study, "Men and brethren, what shall we do?" These penitent Jews were sincere and wanted a sincere answer, just as all the sincere lost desire. Peter gave them the answer by inspiration. "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins" (Acts 2:38).

Any sincere person who wishes to be saved will do what Peter told the Jews on Pentecost to do, "repent and be baptized." Have you wondered why Peter gave such an answer? Well if you have, there is an answer to it. His Savior, and ours, told him to, "Go into all the world and preach the gospel to every creature; He that believes and is baptized shall be saved but he that believes not shall be damned" (Mark 16:16). This is exactly what Peter was doing. The Jews were creatures of God and Peter was preaching to them. Can you scold him for doing so? Christ said to do it. Peter did it! Can you condemn him for carrying out the "Great Commission?" Now I say to YOU in Peter's language, "REPENT and be BAPTIZED" that you might be saved. Will you do it without question or will you go away sorrowful?

The third time the question was asked was by an individual. Paul said, "Lord, what will you have me to do" (Acts 9:6)? The Lord's preacher, Ananias, told Peter to arise from fasting and prayer (get off his knees and quit begging God to save him), "and be baptized, and wash away your sins, calling on the name of the Lord" (Acts 22:16). He did this and was saved. Can you do any less and still please God?

The fourth time the question was asked was by a jailer. The city was Philippi and the preacher was Paul. The inquirer was the Philippian jailer. He asked, "Sirs, what must I do to be saved?" He was told to, "be baptized." This he did the same hour of the night. Will you do the same and be saved today?

Trouble in Israel

This is copied from the June 10, 1973 edition of Reminders, published by the Moundsville Church of Christ in Moundsville, West Virginia. Paul C. Keller was the editor of the paper as well as the author of this piece.

Unscrupulous men have never wanted the credit for the evil influence of their deeds. They have wanted their own way but have been unwilling to shoulder the blame for the evils resulting from their willfulness. Not infrequently have they brazenly sought to place such blame on the shoulders of those who opposed their unholy conduct. This is well illustrated in an incident in the life of Ahab.

The record is in 1 Kings 18:17-18. "And it came to pass, when Ahab saw Elijah, that Ahab said unto him, 'Are you he who troubles Israel?' And he answered, 'I have not troubled Israel, but you, your father's house, in that you have forsaken the commandments of the Lord and you have followed Baalam.'"

Who was responsible for the "trouble in Israel?" Was it Ahab or Elijah? What about Ahab? He had a bad record; a man's record comes up to face him again and again. With Jezebel, Ahab had used his position as king to foist upon Israel a religion that was at once corrupt and corrupting. He had been without scruple, unjust and impious. On the other hand, Elijah had opposed his evil deeds. As God's prophet, he had preached the truth and called upon people to return to Jehovah. He had been an aggressive, self-forgetful and sacrificial fighter for truth and righteousness. He had the courage to stand for the way of the Lord, even if he had to stand alone.

To Ahab belonged the guilt; not to Elijah. Those who stand for the truth of God are not trouble makers but rather, those who oppose it. What constitutes a troubler? The answer; they who "forsake the commandments of the Lord." Thus it was then. Thus it shall ever be. So, Ahab's accusation was false to the very core. Elijah's charge was true.

We do not know how many gullible souls Ahab succeeded in deceiving; possibly a few. It is doubtful that many could have been deceived (really) for a long time. There was trouble in Israel before Elijah came upon the scene. In spite of his efforts, the trouble remained after he was gone and every thinking person knew it.

Even if some people were deceived, God was not. He never is. God's attitude toward the lives of these two men is graphically displayed, not only in the results on Mount Carmel but also, in the manner in which each departed this life. Because of his sins, Ahab died a violent death. Dogs licked up his blood by the pool of Samaria. He defied the will of God and met disaster. This is the story of every man who takes this course. Disaster does not always come in the same dramatic fashion but it comes nevertheless (Romans 6:23). But for Elijah, "there appeared a chariot of fire and horses of fire...and Elijah went up by a whirlwind into heaven." Thus did each depart; a fitting demonstration of the truthfulness of the poet's words: "Truth crushed to earth will rise again. The eternal years of God are hers, while error, wounded writhes in pain and dies among her worshipers."

The Oneness of the Lord's Church

This is copied from the April 15, 1973 edition of Reminders which was published by the Moundsville Church of Christ in Moundsville, West Virginia and was edited by Paul C. Keller. The give original credit to The Cleburne Teacher. Charles L. Morton wrote it.

The division of denominationalism is so taken for granted that the fact of one church becomes offensively repugnant to many. However, several facts are offered for consideration.

1. The Old Testament prophesied one church. Isaiah foretold, "And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow into it" (Isaiah 2:2). Peter said the "last days" began on the Pentecost of Acts 2 (Acts 2:16-17) and "all nations" were involved when the church began on Pentecost (Acts 2:5). Isaiah spoke of "the Lord's house," foretelling the building of but one church.

2. Christ promised but one church.  (Matthew 16:18, John 10:16) Nowhere did Christ promise more than one church. Some might contend that Christ authorized denominationalism when He spoke of the "vine and branches" (John 15:1-6). An examination of this passage however, reveals that the "branches" are individuals and all persons who would be saved must be attached to the one vine, Jesus Christ.

3. Christ prayed for one church. "Neither pray I for these alone, but for them also which shall believe on Me through their word; that they all may be one; as Thou, Father, are one in Me and I in Thee, that they also may be one in Us; that the world may believe that Thou has sent Me" (John 17:20-21).

4. The New Testament reveals the existence of one church. "There is one body, and one Spirit, even as you are called in one hope of your calling; one Lord, one faith, one baptism" (Ephesians 4:4-5). "And that He might reconcile both unto God in one body..." (Ephesians 2:16). The Bible says that the "body" is the church (Ephesians 1:22-23, Colossians 1:18).

5. The New Testament universally condemns division. (1 Corinthians 1:10; Romans 16:17; 1 Corinthians 3:3) This one church under consideration is not a denomination. It is simply the church built by Christ (Matthew 16:18) and described in the Divine pattern, the New Testament (Hebrews 8:5). Why not renounce the errors of denominationalism (Matthew 15:6-9) and obey the simple gospel of Christ (Romans 1:16) to be added by the Lord to His church (Acts 2:47)?

Do Men Have the Right to be Wrong About Religion?

Charles L. Morton wrote this. It appeared in the April 1, 1973 edition of Reminders, published by the Moundsville Church of Christ in Moundsville, West Virginia. Paul C. Keller was the editor. They printed it courtesy of The Cleburne Teacher.

A basic Bible doctrine is the fact that man is a free moral agent. We are to, "work out our own salvation" (Philippians 2:12) and are to, "save ourselves" (Acts 2:40). The Bible also says that, "every one of us shall give an account of himself to God" (Romans 14:12). The religion of Christ cannot be forced, coerced or inherited. Each person must decide for himself to obey the gospel and be blessed (Romans 1:16) or reject the gospel and suffer the consequences (2 Thessalonians 1:7-9).

It is obvious that we must learn to accept the consequences of our conduct. We may choose to drink poison but we must accept the results when we do. A person may decide to reject the gospel through neglect or disobedience but he should understand that the consequences are fearful (2 Thessalonians 2:10-12). Consider some applications:

Man does not have the "right" to be wrong about the gospel and still please God! Jesus said, "Not every one that says unto me, 'Lord, Lord' shall enter the kingdom of heaven; but he that does the will of my Father which is in heaven" (Matthew 7:21). He also said, "...the word that I have spoken, the same shall judge him in the last day" (John 12:48).

Man does not have the "right" to be wrong about the church and still please God! Having said that the "body" of Christ is the church (Ephesians 1:22-23), Paul said, "And that He might reconcile both unto God in one body...(Ephesians 2:16). He also said, "There is one body, and one Spirit, even as you were called in one hope of your calling; one Lord, one faith, one baptism, one God..." (Ephesians 4:4-6).

Man does not have the "right" to be wrong about baptism and still please God! Jesus said, "He that believes and is baptized shall be saved..." (Mark 16:16). Peter said, "...baptism does also now save us..." (1 Peter 2:21).

Man does not have the "right" to be wrong about worship and still please God! Worship must be offered in truth as well as spirit (John 4:24) and the truth is the word of God (John 17:17).

The Bible says, "There is a way which seems right unto a man but the end thereof are the ways of death" (Proverbs 14:12). How very essential that we learn to act upon the foundation of Bible authority rather than human wisdom (Matthew 7:24:27).

He Waxed

Maurice W. Jackson was the author if this piece which appeared in the October 29, 1972 edition of Reminders, which was published by the Moundsville Church of Christ in Moundsville, West Virginia. Paul C. Keller was the editor of the paper.

Handwritten notes on the copy of this paper that I have, indicate that my dad, John Steele, used this as the basis for a sermon he preached in Jerusalem, Ohio on November 12, 1972. At the end of this article, I have listed the additional scriptures my dad's notes indicate he used.

In Luke 1:80, the inspired writer presents in a few words a graphic picture of many years as respects John the Baptist. "The child grew, and waxed strong in spirit..." Waxed means to strengthen, make strong or to be made strong. The verse says of John that he, "waxed strong in spirit." This means that he developed spiritually toward an effective service for God. John made mental progress as a worker for the Lord.

It is not necessarily presumptuous for one today to say that he has grown and developed spiritually. Not only is it sad for one to have to admit that he has not grown spiritually, but such a failure is quite possibly a sin. The plain command in 2 Peter 3:18 is, "...grow in the grace and knowledge of our Lord and Savior Jesus Christ." What is even more pathetic is to see one who has reached adulthood physically, mentally and socially and is yet an infant spiritually when by reason of time he ought not be so!

Much is said in the Bible about spiritual infancy and maturity. The word teleios is found 14 times in the New Testament. It is rendered "perfect," meaning "full grown, mature;" "one who has reached the proper height of virtue and integrity" (Vine, Thayer). The very opposite is the word, "nepios," childish, untaught, unskilled. The word "perfect" does not mean sinless perfection. It is a word used to designate mature Christians. Those properly taught in the doctrine of Christ and serving faithfully.

It should be the desire and aim of every Christian to grow and mature spiritually. Having the right attitude toward things spiritual is the first step. A persistent and purposeful study of the Bible is a necessity. This involves time and work. Learn from the gospels Christ's manner in His associations with people and strive with diligence to follow His example (1 Peter 2:20-23; Acts 10:38).

There are a number of things that evidence spiritual growth. With these we should all be genuinely concerned.

1. Willingness to receive the meat of the word. 1 Corinthians 3:2-3 teaches us that this requires being free of jealousy and strife. Also, willingness to receive the meat of the word implies compliance with its requirements (Hebrews 5:13-14). Receiving the meat of the word will result in one being of full age in Christ; thus, free of malicious and bitter thoughts, words and actions (1 Corinthians 14:20-ff).

2. Possessing the ability to discern between good and evil. (Philippians 1:9-10) This enables one to distinguish between truth and error and prevents being led astray by false teachers. Sin is not always dressed in loud colors or displayed by a flashing neon sign. It is deceptive and the mature Christian is very mindful of this (Hebrews 3:13).

3. Keeping the tongue under control. James says the tongue is a little member and boasts great things. Then he made the observation, "Behold, how much wood is kindled by how small a fire" (James 3:5-6). In addition, the truth is stated in James 3:8 that the tongue is a, "restless (unruly) evil, it is full of deadly poison." It is not difficult to understand that if a Christian, "bridles not his tongue, this man's religion is in vain" (James 1:26). So then, he must work at keeping the bridle on the tongue, that he not stumble in word, that he may be a perfect (mature) man (James 3:2). Careful control of the tongue will promote careful control of the body or of one's words and actions. This evidences spiritual maturity.

Let's never become self-satisfied but work to, "wax strong in spirit."

Additional scriptures: Acts 10:38, 1 Corinthians 3:2-3, Hebrews 5:13-14, 1 Corinthians 14:20, Philippians 1:9-10 and Hebrews 3:13.

The Eldership and Discipline

This was written by H. Leo Boles and appeared in the July 23, 1972 edition of The Gospel Teacher, which was published by the Church of Christ in Hilliard, Ohio. Grant B. Caldwell was the editor.

One of the important duties of the eldership is that of overseeing or ruling the congregation. The elders were instructed to oversee the flock, keep it in order, settle the difficulties that arise and enforce the laws of God. It is clearly understood that the elders have no power or authority, save that which has been vested in them by the Lord Jesus Christ. They have no power to legislate or enact laws for the church, neither do they have any power to release that which the Lord has made binding upon the church. Elders have no choice in the matter of ruling the church. They have no power to change the doctrine of Christ or the worship of the church. They are to enforce the rule of God over His people. They must be as faithful in enforcing the rule of God as they are in teaching the will of God. This calls for discipline.

The elders have been made the rulers, overseers, mouthpieces of God to His people in all dispensations of God to man. The elders are the ones through whom God decides cases and enforces His laws in the church. God has never, in any age, left the decisions of questions and difficulties that arise among His people, to the vote of the majorities. The majority vote included the young, the thoughtless, the untaught, the inexperienced and the incompetent to decide such important maters. Such a course as this would be to govern the church by impulse, favor, passion, prejudice and not by the law of God. Even our civil powers do not decide the guilt by popular majority. God decides all questions in His kingdom. In the church, He has ordained to rule His people through the eldership. The scriptural eldership, acting according to the law of God, has the full authority of God to discipline the disorderly. The New Testament is the law of the church and the elders are the scriptural representatives of God to enforce this law according to the will of God. 

Elders have no authority from God to rule or act for any church, save that one of which they are members and over which the Holy Spirit has made them bishops. There is no New Testament precedent of elders extending their authority over anyone who is not a member of the church over which these elders are appointed. The discipline that may be administered belongs to the membership of the church and to no other membership. Each church with its scriptural eldership, acting scripturally, is the highest authority in the government of God's people here on earth. No association, conference, convention or any other human authority has any divine right to exercise discipline over a member of the church. Only the church through its eldership has the authority over members of the church. There is no God-appointed tribunal to which a member of the church may appeal after a scriptural eldership has scripturally administered discipline to any disorderly member. 

The moment any elder or set of elders begin to extend their authority or discipline over others than members of their own congregation, that moment they cease to act as God's representative upon earth. The decisions and rulings and discipline of the eldership of a church belong only to that church and other churches are free before God to act upon matters which pertain to their own congregation. It is true that the standards of righteous living are the same in all the churches that follow the New Testament. It is also true that all principles of discipline given in the New Testament belong to all of the churches but it is not true that the decisions and discipline of one set of elders must be enforced upon another church, simply because the eldership of the first church acted so. 

God has not tied together the churches of Christ through the discipline or actions of the eldership. It is the duty of the elders of the church to see that a thorough investigation of every case that comes up is made. It is not only the duty of the elders to investigate but it is their duty to direct the investigation and see that it is just, full and fair. This investigation does not necessarily have to be made before the congregation. The discreet and prudent men of experience ought to investigate prayerfully the case and put it in such form that every member of the church will be satisfied of the justice of the decision. Brother David Lipscomb wrote on this point as follows. "It is utterly impossible that men and women can act earnestly and heartily in a church when they believe it guilty of injustice and wrong to its members. An eldership that assumes such authority assumes to be the church and lords it over God's heritage. An eldership that refuses to satisfy by investigation a single member of the church proves its unfitness and incompetency to rule a congregation of disciples of Christ."

A fearful responsibility rests upon the elders in exercising discipline. It takes courage on the part of the elders to enforce the will of God in cases of discipline. Elders cannot become a part to any difficulty in the church; that moment, they disqualify themselves to act as God's representatives in the discipline. Even in our civil courts no juror, witness or judge can act without bias upon a case to which he is a party. When trouble arises in the congregation, the elders must see that they do not become parties to the matter. They are to keep themselves free from any bias or prejudice or personalities in the affair. After the investigation has been made with prayerfulness and thoroughness, then the matter is presented to the congregation and every member of the congregation must act scripturally and carry out the will of God. It is as much the duty of the members of the church to carry out the will of God as it is the eldership. No intelligent, scriptural eldership will put a matter before the church in such a way as to call for those who are in favor of the exclusion or retention of the disorderly. The question to be decided is whether or not the law of God has been violated and whether all scriptural procedures of disciple have been made. 

Discipline is such a serious matter that elders and churches must act according to the will of God, or else their action becomes an usurpation of the authority of God and a perversion of the will of God. 

Jesus, The World's Teacher

Grant B. Caldwell wrote this article. It appeared in the May 7, 1972 edition of The Gospel Teacher which was published by Church of Christ in Hilliard, Ohio. Caldwell was also the editor.

In Luke 6:17-42, there is an account of the teaching of Christ that strikes great awe in the hearts of those that read it with fairness. It is amazingly similar to that taught in Matthew chapters 5, 6 and 7 and has even been called Luke's account of the sermon on the mount. It seems however, that because of the circumstances and place that Luke describes, that this must be another time in which Jesus enunciated the same principles that He did in that sermon on the mount.

When Jesus taught such principles as these, men were amazed because He did not teach as they were used to hearing. He did not follow the usual course of Old Testament teaching (Matthew 7:29). Jesus had things to say that no one had said before. Some have argued that the sermon on the mount and that in Luke 6 were simply explanations of the Law but the Bible says that they were preachings of the gospel of the Kingdom of heaven (Matthew 4:23). Thus, these thoughts ought to challenge our attention and dwell in our hearts.

The Law of Love

We want to examine a portion of the sermon that Christ preached in Luke 6. One of the foremost problems in life has always been the denial of a proper spirit, one toward the other. But Jesus says that even in cases where there is not the proper spirit toward one, the other is to have love. Read it: "Love your enemies, do good to them which hate you. Bless them that curse you and pray for them which despitefully use you. And unto him that smites you on the one cheek, offer also the other, and him that takes away your cloak, forbid not to take your coat also. Give to every man that asks of you; and of him that takes away your goods, ask for them not again" (vs. 27-30).

Jesus teaches something different than the Law had taught. Love your enemies. It is not impossible to love our enemies. Jesus never commands the impossible. However, we must learn that Biblical love is not a passion but a command. It is a principle of service. Love is simply active good will. To love our enemies is simply to do what is best for them, to treat them as God directs. The idea throughout all the Bible is a contrast between love and vengeance. If we love, we will not, "be overcome of evil, but overcome evil with good." We will, "render to no man evil for evil." "Avenge not yourselves, beloved, but give place unto the wrath of God; for it is written, 'Vengeance belongs unto Me; I will recompense' says the Lord" (Romans 12:17:21). 

Our lives are thus to be a blessing to others. Everything that we do and say is involved. Yea, all that we even think. The idea of retaliation is forbidden by God. This is not to say that we are forbidden in the matter of self-protection. Paul sought such protection in claiming Roman citizenship (Acts 16:37; 22:25-29). But it does forbid revenge. It teaches that a Christian should endure wrong rather than do wrong. 

The Golden Rule

"And as you would that men should do to you, do you also to them likewise" (vs. 31). This passage is known to all as the Golden Rule. It is such because its worth to man's happiness can be compared only to the richest of precious things. It affirms that we should do nothing that we would not have done to ourselves.

Everything we do daily should come under the scope of this rule. In our families, we should control our words, our attitudes and our actions so that our actions conform to the actions we desire of the rest of the family toward ourselves. In business, circumstances, trades, transactions and associations, our outlay should compare with our expected intake. In religion, if we expect to get to heaven, we must assume a posture of helping others get there. This does not mean that we must help people to be greedy and selfish but we will do what is just, merciful and right toward them; that which we would desire, should we be in their place. 

The Practical Discussion

As in much of the teaching of Jesus, He gives a practical discussion of His topic (vs. 32-36). He says that love is more than loving the ones that love us. That is not hard to do. Many a young man has won the heart of his beloved by showing how much he cared. And it is more than doing good for those that do good to you. Have you ever heard the expression, "It always comes back to you?" It just means that people will do good for those that do good to them and maybe bad for bad. But Christ is teaching more than just that. It is more than lending to those who you know can repay with interest. To Christ, it is going to see sick people who never come to see you. It is helping those who refused to be of assistance to you. It is teaching those who hate you for it and trying to help those who hate your name. It is more than giving the shower gift to the one who gave to you. It is giving to the one who did not give to you and praying for their happiness.

Judge Not

Personal judgment has no place in this spirit of love. As in Matthew 7, Christ is not saying that one cannot speak the judgement of God. Indeed, we are to make such judgments (John 7:24). But we are not to make such judgments as to who is and who is not to receive our love. All are to have it, for God has so ordered that we love one another (Romans 13:7-8). 

Blind Guides

If we have not this attitude, we have no place in the kingdom to show to others the way of hope. If we cannot be merciful, we can find no way to lead others to mercy. If we love only those who love us, how can we expect to be loved of God? We are then but blind guides leading the blind to fall with us in the ditch. 

The Purpose of Baptism

This is reprinted from the July 18, 1971 edition of The Gospel Teacher which was published by the Church of Christ Hilliard, Ohio. Grant B. Caldwell was the editor and the author.

The subject of baptism is a constant source of trouble to those who deny the necessity thereof for the remission of sin and thus the salvation of the soul. This difficulty comes because of their refusal to accept simple instruction from the word of God. Peter said, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins and you shall receive the gift of the Holy Spirit" (Acts 2:38).

Now, that is simple enough for anyone to understand. That is, unless they have some false doctrine to promote. It seems strange to me how anyone could read that and not see the importance of baptism. It is not some simple little act done to show that one's sins are already forgiven (as some would have us believe) but is a major step in becoming a Christian, in obeying God's will, in bringing salvation into one's life. If one can be saved without baptism, then I would affirm on the basis of this verse, that he can be saved without the remission of sins.

Sometimes, we find those who will argue that the word "for" in this verse means "because of" and not "unto" (ASV). This is as far fetched as it can be and it will not stand up under the test of true Greek scholarship. Every accepted translation of the New Testament known to this writer will deny this assertion.

The best proof however, is the Bible itself. The phrase, "for the remission of sins" is not found just this once in the New Testament. There is another place in which it is used and is the same not only in the English but in the original as well. In this particular passage, Christ uses the phrase and says, "For this is My blood of the new testament, which is shed for many for the remission of sins" (Matthew 26:28).

We learn a very simple fact from this. Whatever Christ shed His blood for, baptism is for. If Christ shed His blood in order that men might have the remission of sins, then men are baptized for that same reason. If, on the other hand, men are baptized because their sins have already been forgiven, then our Lord died because sins have already been forgiven. Which would you say? If we could be saved without baptism, then we could be saved without the death of our Lord. If not, why not?

The conclusion is simple. We know that Christ died because men could not gain forgiveness any other way. He died while men were in sin (Romans 5:8) and this, to bring us the "remission of sins" to us (Matthew 26:28). Thus, when we are baptized, it is to gain the remission of sins, or as Peter put it, "For the remission of sins."

Deny it if you will but it is in the book of God, the book by which you will be judged in the day of judgement (Revelation 20:12). Why not obey it today?

Drawing the Lines

William J. Renner is the author if this article which is copied from the March 15, 1971 edition of The Bible Herald which was published by the Bible Herald Corporation in Parkersburg, West Virginia.

When one renders obedience unto Christ, he separates himself from the world and its works. If effect, a line is drawn between sin and righteousness and God and Satan. According to 2 John 9, transgression is literally, "crossing the line" (doctrine of Christ) that separates light from darkness.

It seems apparent therefore, that to remain in Christ, one must be willing to draw lines in his life to define, clarify and distinguish right from wrong. Paul warns in 1 Corinthians 10:13, "Wherefore let him that thinketh he standeth take heed lest he fall." (See also Hebrews 2:1-3) The man that fails to draw the proper lines can fall and slip from the doctrine of Christ.

There is therefore, no room for complacency in the kingdom of Christ. Everyone must draw the proper lines; not just the preacher, elders or teachers. As the matter involves every child of  God, let us examine some general principles which are applicable to any situation, that can assist in drawing the proper lines in Christ.

1. Any lines drawn are dependent upon the authority of God for their validity. We cannot go beyond or fall short of God's commandments (Revelation 22:19).

2. Personal opinion is not the criterion in determining where to draw the line. (See Proverbs 14:12 and Jeremiah 10:23) It is God's truth that is eternal and abides forever, while, "the grass withers and the flower thereof falls away."

3. What the world does has no bearing upon what the Christian can do.

4. Motive is involved in subjective reasoning. The drawing of lines demands objectivity so there is no place for personal gain to motivate.

5. God's laws are not intended to be just prohibitive but are designed for our betterment. Inevitably, we must come to realize that the lines drawn are actually to be what God has revealed to us through His word and we must abide in these things if heaven is to be ours.

There is much laxity in the church because people do not want to become involved. This disengagement relieves one (supposedly) of the responsibility of drawing lines and attempts to place that responsibility solely in the hands of the eldership and the preacher. These indeed have responsibilities but that is just the point. We all have responsibilities before God. Failure to draw lines properly means to have, "a certain fearful looking for of judgment and fiery indignation."

Judgment to Come

D. Gene West wrote this article which appeared in The Bible Herald on March 15, 1971. It was published by the Bible Herald Corporation in Parkersburg, West Virginia.

No student of the Bible in his right mind, would deny that God intended to bring and indeed did bring, a judgment upon the Jews because they rejected the Messiah. Furthermore, it cannot be denied that that judgment, promised by some of the Old Testament prophets and Jesus Himself, took place at the time of the destruction of the city of Jerusalem by the invading armies of Rome under the command of Titus. But does this mean that every reference to judgment in the New Testament and every promise of a coming judgement had its fulfillment in that even and that there can be no future judgment of mankind? Was the destruction of Jerusalem the last and final judgment to which men looked or can look? No!

There are references to a judgment in the New Testament which cannot refer to the destruction of Jerusalem, if the language means anything at all. One of those references is found in Acts 24:25. In this passage, we are told that Paul reasoned with Felix concerning, "righteousness, temperance and judgment to come..." The word "judgment" in this passage is krima, which according to Thayer, means, "The execution of judgment as displayed in the infliction of punishment; the last or final judgment." Further, the words "to come" here mean, "to be about to be" so says Thayer.

It is the very same expression used in Hebrews 10:1 in which the writer says, "For the law having a shadow of good things to come, and not the very image of the things..." There are those who tell us that, "to be about to be" means "to be at hand;" i.e., in the immediate future. While it is true that the expression does sometimes have that meaning in the New Testament, it does not always do so. The context always determines the meaning of words and phrases. The law of Moses was a, "shadow of things to come" for about 1580 years, hence, "to be about to be" does not mean immediately at hand. From the day that the law was instituted until the day Christ nailed it to His cross (See Colossians 2:13-15) it was a, "shadow of good things to come." After Christ nailed it to the cross, it was not a shadow of anything! What does one have when a shadow is taken away?

Since the context does not show otherwise, we must conclude that "to come" in Acts 24:25 shows nothing more than future certainty. That Felix did not consider the judgment immediately at hand, is evidenced by his attitude. He told Paul to go away for now and his further interest in Paul was not to learn how to escape an imminent judgment but how to get money from Paul (See Acts 24:26). Is it consistent to believe that a man about to die in the destruction of Jerusalem would be more interested in money than in anything else? Besides, Felix did not live in Jerusalem but in Caesarea (Acts 23:33)! And he was not governor when it was destroyed (Acts 24:27).

If it be insisted that the "judgement to come" in this passage was the destruction of Jerusalem, may we not ask what the punishment was which was inflicted upon Felix? Remember that Felix was a Roman, one of the nation which would inflict God's judgment upon Jerusalem. Logic, reason, common sense and the scriptures themselves certainly testify that the judgment here mentioned was not the destruction of Jerusalem. This dilemma cannot be evaded by saying that Paul referred to the day to day judgement of Felix's life, because the judgement was not something that Felix had or was having, but was something that was "to come."

Again, in Acts 17:31 we are told that God,"...hath appointed a day, in which He will judge the world in righteousness by that Man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead." The word judge comes from the Greek krino which means, "to be summoned to trial that one's case may be examined and judgment passed upon it; of the judgement of God, or of Jesus the Messiah, deciding between the righteousness and the unrighteousness of the inhabitants of the world; to be summoned to trial and judged."

Paul made this declaration of judgement to the Athenian Areopagites. If he were referring to the destruction of Jerusalem, what possible interest could that have been to the Athenians? Were they summoned to trial and judgement in Jerusalem? So far as can be learned from history, the destruction of Jerusalem meant absolutely nothing to the Areopagites, if indeed they were even alive when it was destroyed! But a world judgment after death would be something else again.

Let us look at this word "world" a moment. It comes from oikoumene which Thayer says means, "Habitable earth or land; the inhabitants of the earth, men." The very same word is used in Acts 17:6 in which we are told that Paul and his helpers were accused of turning, "...the world upside down..." This world which Paul turned upside down would certainly include both Jews and Gentiles because Paul had preached to both! The very same world that Paul and others, "turned upside down" was the same world that God would judge. We can ask, what possible implications could the destruction of Jerusalem have on the Gentile Athenians? It might make them thankful that they were not Jews but how would it move them to become Christians? Since the Athenians were Gentiles, in what sense did they have judgement passed upon them when Jerusalem fell?

We are told that the word "will" in Acts 17:31 is mello and refers to something that must come to pass very shortly, or something that is, "immediately at hand." The word in reality is mellei and it means to, "intend, to have in mind, to think so." The sentence could thus be read, "Because He hat appointed a day, in the which He intends to judge the world in righteousness..." It has absolutely no reference to a definite time. It means simply that God has made up His mind to judge the inhabited earth. It should also be pointed out that the inhabited earth, even in Paul's day, included far more than the Jews and Jerusalem.

One more question. Why should God give the assurance of judgement to all men by the resurrection of Christ if He intended to bring judgment upon only the Jews and Jerusalem? If there were no other passages of scripture in the Bible to do so, these two would be sufficient to prove that there is yet a future judgement.

End of the World

Everett Hardin wrote this article which appeared in the July 16, 1972 edition of Reminders. The paper was published by the Moundsville Church of Christ in Moundsville, West Virginia. Paul C. Keller was the editor.

Through the years, there have been many who were ready to prophesy the end of the world. Although it is true that the world may end tomorrow, you need not be misled. No man knows when the end of time will come. Those who predict the date must be regarded as false prophets of whom Jesus warned the disciples to beware.

Time of Christ's Coming

The coming of Christ is sure. It is backed by the promise of Christ (John 14:3) and is guaranteed by His resurrection (Acts 17:30-31). But to declare the time, is pure speculation. Jesus taught, "But of that day and hour knoweth no man, no, not the angels of heaven, but My Father only" (Matthew 24:36). The world in general will be going on in the pursuit of earthly interests, feeling a sense of security and satisfaction. Then, as a, "thief in the night" or as the pangs of a woman with child, Christ shall return and sinners shall be faced with the doom of judgment day (1 Thessalonians 5:1-3). We should be alert and thoughtful concerning our duty to the Lord and then, regardless of when He comes, we will be ready. 

Purpose of His Coming

By the call of Jesus, the dead shall be brought out of their graves. Jesus said, "Marvel not at this; for the hour is coming in which all that are in the graves shall hear His voice and come forth. They that have done good, unto the resurrection of life and they that have done evil, unto the resurrection of damnation" (John 5:28-29). At His coming, Jesus will raise all the dead. The resurrection of the dead will not depend upon character or conduct, for the whole human family that has died will come forth. After the dead in Christ have been raised incorruptible (1 Corinthians 15:52) and those living in Christ have been changed, then all will ascend in one group to meet the Lord in the air and so shall we ever be with the Lord (1 Thessalonians 4:16-17).

Christ will come to judge the world. He will be the sole judge of the human family (Acts 17:31). No human being will escape the judgment but all men of all ages great and small will stand before the judgment seat of Christ. "The Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory; and before Him shall be gathered all nations and He shall separate them one from another as a shepherd divides His sheep from the goats" (Matthew 25:31-32). The people will be divided into only two groups, for all human creatures will belong to one or the other. Man's future state will be everlasting punishment or eternal life. Eternal life will never end. Neither will the punishment of the unsaved (Matthew 25:41,46). 

When Jesus comes again, He will come to reward or punish. The lot of both the just and the unjust will have been decided at that time and Christ will come to bestow the reward according to that decision. There will be change either for the better or worse with anyone. The unjust and filthy will always be so and the righteous and holy likewise will remain so (Revelation 22:11-12). Those who have done the Lord's commandments will, "have right to the tree of life, and may enter in through the gates into the city" (Revelation 22:14). Those who know not God and have not obeyed the gospel of Christ will be, "punished with everlasting destruction from the presence of the Lord and from the glory of His power" (2 Thessalonians 1:8-9). Their right to eternal happiness will be taken away, as they are driven from God's presence and the separation will be eternal. Man's greatest obligation is to prepare to meet God. The wages of sin is death and destruction but never annihilation (Romans 6:23).

No Reign on Earth 

The word of God makes no provision for a reign of Christ on earth. When Jesus comes again it will not be for the purpose of setting up a reign of earth. Our Savior taught that His, "kingdom was not of this world" (John 18:36). He never intended to establish a kingdom of a secular nature. The principles of truth were to rule His kingdom. The citizens of the kingdom would be those who would accept and obey the truth. Paul, in speaking of the second coming of Christ, said, "Then cometh the end, when He shall have delivered up the kingdom to God, even the Father; when He shall have put down all rule and authority and power. For He must reign, till He hath put all enemies under His feet" (1 Corinthians 15:24-25). Paul thus declared that the kingdom of Christ would be in existence before the second coming, that He would deliver it to God and put down all rule and authority and power. Christ has all authority now (Matthew 28:18). When raised from the dead, He was placed, "far above all principality, and power, and might, and dominion, and every name that is named, not only the world but also in that which is to come" (Ephesians 1:21-22).

Let us seek to restore New Testament Christianity and persuade men to become citizens in that kingdom that cannot be moved (Hebrews 12:28). Every eye shall see the Lord when He returns. This event will not be restricted to His faithful followers but all classes will see Him (Revelation 1:7). Let us knot be disturbed by those who, "cry out lo here and lo there but watch and be ready for His coming."

Love - Practices or Merely Professed?

This is copied from the June 11, 1972 edition of Reminders, published by the Moundsville Church of Christ in Moundsville, West Virginia. Paul C. Keller was the author as well as the editor of the paper.

"Love works no ill to his neighbor; therefore love is the fulfilling of the law" (Romans 13:10).

The Bible contains much teaching about love. The necessity for genuine love for God, for brethren and for our fellowman is clearly taught. Without such love, we cannot please God. Hence, there is continued need for teaching what the Bible says about love.

There is also the need for the practice of the love taught in the Bible. Mere teaching and talking about love will not suffice. There are some who seem to thing that their talking about love will excuse their failure to practice it. How deceived they are!

One may claim that he loves God, and the brethren, when his actions deny it. Love is not something that is merely expressed by the lips. It is something which is manifested by what one does. One may claim to love the Lord but if he does not keep the commandments of the Lord and if he does not love the brethren, his claim is false. (See John 14:15; 15:14; 1 John 4:20-21; 5:2-3) He may claim to love his brother but if he does not act toward him as love demands (1 Corinthians 13:4-7; 1 John 3:14-18) his claim is not true.

Love does not ignore, condone, cover up or whitewash sins. Apparently some think you do not love them unless you are willing for them to slander you, backbite, undermine, revile and do anything they want to harm you and others, without your seeming to notice that they have done anything wrong. If you oppose their ungodly conduct, expose their sins and try to bring them to repentance, they try to make it appear that you do not love them. It is true that we should love even our enemies and pray for them that despitefully use us (Matthew 5:44) but if we love them, we will not condone nor ignore their sins.

Sins are not hidden by ignoring them, nor by "whitewashing" them. Sins are hidden by converting the sinner; causing him to turn, "from the error of his way" (James 5:19-20). Jesus opposed, exposed and condemned the Pharisees of His day, using plain and piercing language in so doing (see Matthew 23) but this did not mean that He did not love them. Rather, it was done because He did love them. He tasted, "death for every man." Paul found it necessary to rebuke the brethren at Corinth, not because he did not love them but because he did (2 Corinthians 6:11; 7:2-3; 11:11; 12:15). Love does not condone sin but seeks the salvation of those who have fallen into its clutches.

Paul said, "Let love be without dissimulation (hypocrisy)." Evidently such teaching is needed! Just as the old spiritual says, "Everybody talkin' 'bout heaven ain't gonna get there." So it is that everybody talking about love does not practice it. Paul indicates as much by this statement in Romans 12:9. Pretended love is hypocrisy. Remember, it was with a kiss that Judas betrayed the Lord. Love should be unfeigned, unpretended (1 Peter 1:22). The love of brethren which God reaches consists not merely of lip service but is to be manifested in what we DO. "My little children, let us not love in word, neither in tongue; but in deed and in truth" (1 John 4:18).

Yes, we need to set forth the Bible teaching on love. We need to study about it and talk about it and surely we need to practice the love taught in the Bible. All the preaching and praying about love that may be done will not substitute for our failure to practice it. Hence, let each of us study the scriptures to learn how love will cause us to act and let each give himself to the sincere effort to cultivate its practice in our day to day living and in our relationships with one another. To this end may God bless us, each and all.

Contentment

This is copied from the June 4, 1972 edition of Reminders, published by the Moundsville Church of Christ in Moundsville, West Virginia. Paul C. Keller was both the author of the article and the editor of the paper.

"But godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and rainment let us be therewith content" (1 Timothy 6:6-8).

How strange such sentiments seem to many people in our day! Men of our day are largely materialistic in their thinking. Success is often measured in terms of the amount of money and property one is able to accumulate. As the plants of America increase the volume of their output and the advertising genius of our day increases the demand for these goods, people are caught in a whirlpool of ever increasing desires. Instead of being contend with such things as we have, the influences about us would contribute to discontent and an increase in the maddening pace to obtain more and more. We need to awaken to the folly and futility of such a course.

"But godliness with contentment is great gain." Godliness is itself great gain. Paul says it is, "profitable unto all things, having the promise of the life that now is, and of that which is to come." Whenever there is true godliness, piety, reverence, there will be contentment. The godly person is content with what God gives him, knowing it is best. Someone has said if we fasten our attention on what we have, rather on what we lack, a very little wealth is sufficient.

Our constant drive to acquire more and more things is so foolish. We do not need much. We do not need it long. And, regardless of how much abundance we may have accumulated, death will strip it all away from us. "For we brought nothing into this world, and it is certain we can carry nothing out."

Having our needs supplied, we should be content. Since one cannot take it with him, all but present needs are superfluous. Paul says, "Having food and rainment let us be therewith content." Such contentment lies within the reach of the godly person, for he has the Divine assurance that all his needs will be supplied (Matthew 6:33). On this ground, the writer of Hebrews teaches Christians to be content. "Let your conversation be without covetousness; and be content with such things as you have; for He hath said, 'I will never leave thee nor forsake thee'" (Hebrews 13:5).

Paul's teaching on the subject was not merely theoretical. He made practical application of it in his life. He knew both how to be "abased" and how to "abound," being, "every where and in all things...instructed both to be full and to be hungry, both to abound and to suffer need." Yet in the face of the changing circumstances of life he said, "...I have learned in whatsoever state I am, therewith to be content" (Philippians 4:11). Paul said he had learned to be content. It did not come automatically for him. Neither will it come automatically for us. We must learn to be content also. How badly we all need to learn this lesson! Someone has well said, "The contented man is never poor and the discontented man is never rich." May God help us all to learn the lesson of contentment.

I Can Do All Things...

Paul C. Keller wrote this article which appeared in the January 14, 1973 edition of Reminders, a publication of the Moundsville Church of Christ in Moundsville, West Virginia. Keller was also the editor.

"I can do all things through Christ which strengtheneth me" (Philippians 4:13). These words constitute a boast. Of course, boasting is quite common but justifiable boasting is not so common. Good and humble men have sometimes astounded those about them by the confidence of their utterances about their ability. One of the causes of the opposition to Jesus was the resentment some had for the statements He made about Himself and the claims He made. Here, we have the apostle Paul making a claim that staggers us. He is saying, "I can do anything and everything." Such claim can only be justified if it can be verified.

Can the boast be verified? On the surface, there does not seem much justification for it. Paul writes this letter from prison. It would seem that if he has the power he claims, he would free himself from prison and go to the assistance of brethren who need his help. This very letter shows that he had a longing to do so. Other letters written from prison indicate the same. To escape prison only requires a certain amount of ingenuity. It has been said that no prison can be ingeniously constructed that men cannot escape if they set themselves to do it. Paul never attempted it. If the most obvious and simple thing was not done, how can we say Paul's boast is verified?

For him, prison simply game added opportunity to preach the gospel. In some ways, he finds the prison a better place for sounding forth the truth than had been afforded when he was free to travel. He says his bonds in Christ were manifest, "in all the palace" and tells of the saints even in, "Caesar's household." Letters he writes go throughout the empire and come down through the centuries to us; to instruct and encourage men to faithful service to Christ. He wanted the brethren to know that these things which had happened to him had not hindered but had, "fallen out rather to the furtherance of the gospel."

But, some would say, he couldn't escape suffering and trial. No he could not. He did not attempt to escape them. Even these became the subject of his boasting (See 2 Corinthians 11:12, 16-30). Instead if whining and complaining about his lot, he took pleasure in his infirmities, reproaches, persecutions, etc. (2 Corinthians 12:9-10). Even death had no terror for him. He actually longed for it and confidently claimed it would be better for him (Philippians 1:23-24; 2 Corinthians 5:1-8).

It is simply impossible to do anything with a man like this. No barrier known to human skill will stop him. No form of terror can be invented that will in the least, dissuade him. Truly, the boast of Paul is verified in the experience of his remarkable life.

There is a note of victory in these words of Paul. He is a victorious man! Think of the forces that were arrayed against him. There was first, the power of the Jews, the force of his own countrymen. This was exceedingly difficult for him because he intensely loved his brethren, his kinsmen according to the flesh (See Romans 9:3). Furthermore, their religion had been his religion, the most spiritual religion the world had known until Christianity and which had, in God's scheme of things, paved the way for Christianity (Romans 9:4-5). It was not easy to undergo the bitter opposition of those who also gloried in the proud heritage of Abraham, Moses, David, Elijah and other Old Testament worthies.

Second, the Greeks were arrayed against him. Theirs was a religion which sought beauty and pleasure. They were concerned with the beautiful. They preached the doctrine of the enjoyment of life to the fullest and the world had listened to their message. They were given to the worship of many gods and sought a way of life in philosophy and human wisdom. To them, the preaching of the crucified Christ was foolishness.

Third, the power of Rome was to be contended with. The mighty empire was arrayed against him. Rome held universal sway. While much could be said for her might of civilization, sense of justice and protection of her citizens, much could also be said for the hinderances wrought by her political corruptions and the debaucheries of her paganism. All of these forces were arrayed against Paul. He not only contended with them but felf he had the secret of their subjugation.

Paul's victory was in Christ. He did not trust in his own strength but in the strength of his Redeemer. His religion centered in Christ. Since that occurrence on the Damascus road in Acts 9 when he had learned that Jesus was the Christ, Paul's whole aim had been to please Him. Truly, he, "was not disobedient to the heavenly vision" (Acts 26:19). In Christ he had found the answer to all his needs. It was from this relationship his strength had come. In Christ he obtained forgiveness of sins (Acts 22:16; Romans 1:16; Ephesians 1:7; 2 Corinthians 5:17). In Christ he found peace (Romans 5:1; Ephesians 2:14; Philippians 4:7). In Christ he found achievement. From the human viewpoint, nothing could seem more hopeless than the task on which the Lord sent Paul; to bring all that proud empire to His feet (Acts 22:14-15; 26:15-18). Humanly speaking, nothing could have seemed more visionary and unpractical. Yet Paul accepted the challenge. And here, not any more a young man with untried enthusiasm and untested zeal, but after long years of experience he says, "I can do all things." As we have seen, his was not a vain boast but a reality that can be tested by the realities of his life.

Today, do we who are Christians realize that what was true for Paul can also be true for us? Do we realize that His, "grace is sufficient" for us and that, "through Christ which strengtheneth" we can do everything the Lord wants us to do? The same forces arrayed against Paul are also against us. We may not call them by the same names but they are against us nonetheless. Does not traditionalism in religion, whether on the part of the Jews, denominationalists or our own brethren, engage the truth in constant conflict?

One of the hardest tasks before us is overcoming the prejudices and errors of traditionalsm. Was it only the Greeks who made pleasures the aim of life and who made their gods to conform to their own desires? Our world is pleasure-mad. The devotees of pleasure want nothing to interfere. Men construct their own mental images of God, making God after man's likeness and mold their religion to sanction and encourage them in doing as they please. This prevailing attitude and quest for pleasure is one of the strongest forces arrayed against truth and righteousness today.

Do not many today place their trust in the strength of human government? Feelings of nationalism may go through its cycles of rising and waning but the confidence in the "greatness of our civilization" seems unbounded. Struggles between Communism and the free enterprise system attract followers but behind it all, so many act as if the issues of time and eternity are to be settled only by the strength of human governments and systems of men. Whether we like to admit it or not, this preoccupation with material things and reliance upon human systems, both by those within and without the church, greatly hinders our efforts to advance the cause of Christ.

Whatever the forces against us, the power to overcome is available to us. That strength does not lie in human systems, whether old or new. It does not stem from human wisdom. It does not rest upon human strength. It is found in Christ who loved us and gave Himself for us. We must obey Him; surrendering our wills to His, consecrating ourselves to the faithful performance of the work He has authorized, and trusting Him for the fulfillment of the promises. In faithfully doing, one can say with Paul, "I can do all things, through Christ which strengtheneth me." May God help us make this true of ourselves.