Once upon a time, there was a church staff looking for teachers for children - pre-schoolers and youth. And some adults said, "I don't want to leave the good fellowship and study in my adult class." But the drug pushers on the street said, "Not even the threat of jail will keep me from working with your children."

And some adults said, "I could never give the time required to plan and to go to the teachers' meetings." But the pusher, the porno book dealer, and the movie producer said, "We'll stay open whatever hours are necessary every day to win the minds of the kids."

And some adults said, "I'm unsuited, untrained, unable to work with children, pre-schoolers or youth." But the movie producer said, "We'll study, survey, and spend millions to produce whatever turns the kids on."

So the adults stayed in their classes and enjoyed the fellowship and absorbed the good Bible study, and could go out of town often on the weekend and were available to do whatever was good on Wednesday nights or Sunday nights instead of teachers' meetings.

And when Sunday came, the children came to their classes and no one was there except the church staff going from one room to another trying to assure them that someone would surely come to teach them some Sunday soon. But no one ever came, and the young children soon quit coming because they had gone to listen to others who did care about the things they did and what went into their minds.
[Willow Ave Bulletin]

PEACE
Introduction
1. The Spirit of God has been given to those who are children of God for the purpose of bearing fruit in our lives. His presence serves, not to overpower our resisting wills, but to empower our submissive souls.
2. Peace is an enigmatic quality among Christian virtues (Matt. 10:34).
3. Jesus is the Prince of Peace, and He promises to give peace to those who follow him (John 16:13).

Happiness and happenings
1. We are inclined to tie happiness and peace to circumstances - and we are mistaken to do so. Peace is larger than outward circumstances. We think that whatever is happening around us is destined to determine what will go on inside us.
2. (Luke 2:14). Jesus did not come to bring peace to the Middle East but with an offer of peace to anxious individuals all over the world. This peace is independent of political, economic, and social happenings.
3. Jesus seems to have lived in peace and died in peace (Luke 23:34).
4. (Rom. 14:17).

Peace with God
1. There is no peace of God in one's life until he is at peace with God (Rom. 5:1).
2. (Isa. 26:3).
3. You can't have peace with God while living in rebellion to Him and His will (Gal. 5:19-23).

Peace with Self
1. Peace with God relates directly to one's ability to be at peace with himself.
2. (Matt. 6:31-32).
3. (Psa. 3:1-6).
4. What is the secret of this sort of peace? (Phili. 4:6-7).
Step one: Pray.
Step two: Petition.
Step three: Give thanks.

Peace with others
1. When one is at peace with God and with himself, he then can begin to be at peace with others.
2. God wants his church united, at peace, and free from internal conflicts (Eph. 4:3; Col. 3:15).
3. God wants us to be at peace with all men (Heb. 12:14; Rom. 12:18).

Conclusion
1. Are you at peace with God? Self? Others?
2. What action do you need to take this week?
3. (II Cor. 13:11).

KINDNESS
Introduction
1. Kindness is a virtue universally admired.
2. If more of us would learn to be kind, the world would be a happier and brighter place. Churches would be at peace. Families would be healed. Those in need would be cared for.
3. The special mark which distinguishes Christian kindness is that it is extended even when it is not wanted, appreciated, or returned.

The kindness of God
1. God's great kindness to man was in the person of Jesus (Eph. 2:6-7).
2. In Eph. 2:6-7 notice how grace and kindness are linked. Kind deeds are always acts of grace.
3. (Titus 3:4-5; Luke 6:35).
4. God's willingness to save us is based on His kindness, not our goodness.
5. How can God be both kind and stern? (Rom. 11:22).

The kindness of God's people
1. Because God is kind, His people can also be kind as we allow His nature to be reproduced in us.
2. Bearing the fruit of the Spirit is a process whereby the old, sinful nature is replaced with the character traits which belong to a Holy God.
3. The word "kindness" conveys the idea of being good, gracious, gentle, useful, helpful, and thoughtful. It is that quality of disposition which stands opposed to a harsh, crabby, cranky, and selfish temperament.
4. It is commanded (Eph. 4:32; Rom. 12:10; Col. 3:12).
5. Kindness is a way of melting the hard-heartedness of others (Rom. 12:20-21).
6. "We be brethren" (Gen. 13:8). Kindness, willingness to forgive, and other such qualities protect our spirit of brotherhood. We should refrain from anything which would threaten our peace, tranquility, and ability to function.
7. Notice what Jesus said about the judgement and kind deeds (Matt. 25:31-46). His point is not to say that kind deeds "earn" our salvation.
8. (Matt. 5:16; Gal. 6:9).

What kindness is not
1. Kindness is not being naive and wimpy (Rom. 11:22).
2. Kindness is not sweeping things under the rug.
3. Kindness is not spineless tolerance toward evil.

Observations
1. Kindness is a heart matter. It is not optional!
2. Kindness often requires urgency. The good it is capable of accomplishing may be completely negated by procrastination.
3. Kind people are seldom bored. I read a cure for boredom. "The cure is made up of ten rules; go out among the people and perform one kind act, ten times."

Are you developing kindness?

GENTLENESS
Introduction
1. We pray for patience, love, and self-control. But who among us ever prays for the grace of gentleness?
2. Perhaps gentleness is considered to be a "natural" disposition rather than a Christian virtue. Seldom do we reflect not to be gentle is a sin. We don't value it as highly as God does.
3. One writer defined gentleness as "mildness in dealing with others...it displays a sensitive regard for others and is careful never to be unfeeling for the rights of others."
4. Gentleness is an active trait. It is the recognition that the human personality is valuable, but fragile, and must be handled with care.
5. Both gentleness and meekness are born of power, not weakness. Gentle people are not weak; they are gracious. They are merciful because the Spirit of God is in them. His transforming work is not overpowering; it is empowering.

The gentleness of Jesus
1. The gentleness of Jesus is our perfect example (Matt. 11:28-29).
- The Syriac N.T. translates the word "gentle" as "restful."
- People are at rest, or at ease, around the Christian who is truly gentle.
2. There is a fascinating comment in Matthew's Gospel about Jesus being a gentle person (Matt. 12:18-21).
- Matt. 12:20 refers to people who are hurting, spiritually weak, or of little faith.
- Jesus was not a quarrelsome, thundering, intimidating fellow.
- Although Jesus confronted sin mightily and had not patience with hypocrites, he would bear with the wounded and weak, until he nurtured them back to spiritual health.
3. Jesus' encounter with the Samaritan woman illustrates his gentleness. He dealt gently with people until their true need was exposed and they were open for help (John 4:1-26).
4. Notice how Paul appealed to the Corinthians (II Cor. 10:1).

Treating others considerately
1. Considerateness is a trait closely related to gentleness. This word requires several English words to bring out its full meaning according to the commentators.
2. (Phili. 4:5; Col. 3:12; I Tim. 3:3; I Tim. 6:1; Titus 3:2; James 3:17).
3. James Adamson uses the word "humane" in his commentary on James and says it describes "the man who is fair, considerate and generous rather than rigid and exacting in his relations. It is contrasted with "strict justice" and is used of judges who do not press the letter of the law. It is used of people who listen to reason."
4. The Pharisees always wanted to know, "Is it lawful?" They never asked, "Is it kind or reasonable?"
5. Considerate Christians listen to reason and are fair-minded and humane. He asks, "What is the best thing to do in this situation?"
6. (I Pet. 3:15-16; Gal. 6:1) Gentleness wins souls!

GOODNESS

I.	Definition of "goodness"
	1.	The word "good" is one of the most common words in our language, yet hard to define.
	2.	On the nine traits identified as the fruit of the Spirit, it is probably the most difficult to define or explain.
	3.	Webster's New World Dictionary lists 17 categories with 3 or 4 meanings each.
	4.	The Greek is equally expansive. The word "agathos," which appears 102 times in the New Testament, fills two columns in Arndt and Gingrich's Greek/English Lexicon of the New Testament.
	5.	The Greek is equally expansive. The word "agathos," which appears 102 times in the New Testament, fills two columns in Arndt and Gingrich's Greek/English Lexicon of the New Testament.
	6.	The word is sometimes vague as to its content.
	7.	Basically, goodness is godliness. Goodness is not how we look. Goodness is how we are.
	8.	God, while choosing a new king, reminded Samuel of this long ago (I Sam. 16:7).
	9.	To be good is our goal. To be godly is our aim. Goodness is an attitude toward God. It means taking God seriously, hungering and thirsting deeply for God (Psa. 42:1-2).
II.	Understanding the trait.
	1.	One of the best ways to understand goodness as a virtue in human behavior is by looking at the example of Barnabas.
	2.	(Acts 11:24). He was a good man, full of the Holy Spirit.
	3.	(Acts 4:36-37). He was generous toward the needy.
	4.	(Acts 9:26-29). He had credibility among the disciples because of his personal character, and he used his integrity to help a new convert (Paul) to be accepted into the church.
	5.	(Acts 11:22-26). He was the kind of man who would help any church to be stable and stronger because of his presence and work.
	6.	(Acts 13:1-3). He was chosen by the church in Antioch as a missionary because he was concerned about the souls of others and was evangelistic in outlook.
III.	Displaying the virtue.
	1.	No one is good who does not exhibit uprightness, honesty, and integrity. Yet, it is possible to imagine someone who was scrupulous in this respect, but was harsh and hateful with people who fell short of his standards. So, the biblical virtue of goodness includes not only these virtues but compassion and generosity as well.
	2.	A good test for your motive of goodness is your reaction when it is rejected, misunderstood, taken advantage of, or turned back on you.
	3.	A good person is that sort of person in whom no one suspects a hidden agenda. One who does right, lives by lofty principles, and exhibits integrity will be judged trustworthy by others. Then that person can serve without being suspect and without being feared for a possible ulterior motive.
	4.	The fruit of the Spirit is goodness. Let's strive for it!!!

SCRIPTURES ON TITHING
(Deut. 18:1-8; Deut. 14:22-29).

THE WALK AND TALK OF JESUS THE CHRIST
The third year of his ministry, from the third passover until his arrival at Bethany.
Introductory note:

1.	This represents one year less one week.
2.	Jesus did not attend this Passover in Jerusalem (Note: John 6:4; John 7:1).
3.	Jesus travelled from Galilee to Tyre and Sidon, back to Galilee and then to Caesarea Philippi.
I.	Jesus leaves Galilee and enters Tyre and Sidon (spring, A.D. 29).
	1.	He clashes with the traditions of the Scribes and Pharisees. (Matt. 15:1-20; Mark 7:1-23; John 7:1).
	2.	He heals a Phoenician woman's daughter. (Matt. 15:21-28; Mark 7:24-30).
II.	He returns to Galilee (Note: Jesus travelled from Tyre to Sidon and then turned eastward to the mountains, the headwater of the Jordan. Near Damascus He turned southward toward the eastern shore of Galilee in the region of Decapolis.
	1.	On the eastern side of the sea, He heals a deaf man with a speech impediment (Matt. 15:29-31; Mark 7:31-37).
	2.	He feeds the 4,000. (Matt. 15:32-38; Mark 8:1-9).
III.	Jesus ministers in the villages of Magdala and Bethsaida Julias. (summer, A.D. 29) (Matt. 15:39; Mark 8:10).
	1.	He crosses the Sea of Magdala on the western shore. (Matt. 15:39; Mark 8:10).
	2.	The Pharisees and Saducees seek for a sign. (Matt. 16:1-4; Mark 8:11-12).
	3.	Jesus enters a boat and crosses the sea again to the eastern shore to Bethsaida Julias. (Mark 8:13).
	4.	Beware of the leaven of the Pharisees. (Matt. 16:5-12; Mark 8:14-21).
	5.	He heals a blind paralytic. (Mark 8:22-26).
IV.	Jesus travels northward to Caesarea Philippi. (summer, A.D. 29) (Matt. 15:13; Mark 8:27).
	1.	Peter makes the great confession. (Matt. 16:14-20; Mark 8:28-30; Luke 9:18-21).
	2.	Jesus foretells His death and resurrection (Matt. 16:21-28; Mark 8:31-39; Luke 9:22-27).
	3.	His transfiguration. (Matt. 17:1-13; Mark 9:2-13; Luke 9:28-36). (Note: Dating from the 4th century, Mt. Tabor in Galilee has traditionally been the site of the transfiguration. But, according to Mark, Jesus is still in the area of Caesarea Philippi. Furthermore, Mt. Tabor is a little over 40 miles from Caesarea Philippi.) (Mark 9:30).
	4.	The healing of the demoniac boy. (Matt. 17:14-20; Mark 9:14-29; Luke 9:37-43).

Caesarea Philippi
1. Built and enlarged by Herod Philip I.
2. Named in honor of Tiberias Caesar.
3. Its original name was Paneas.
4. Now called Banias.
5. Lays in the shadow of Mt. Hermon.
6. The most northern city of the Holy Land visited by Jesus save Sidon.
7. Located about 25 miles north of Bethsaida

Tyre and Sidon.
1. Major ports and trade centers in ancient Phoenicia and Syria.
2. Located on the Mediterranean Sea. Sidon was located about 20 miles north of Tyre.
3. King Hiram of Tyre provided craftsmen and materials to Jerusalem for David's palace and Solomon's temple.
4. Carpenters from Sidon were used in major building projects by David and Solomon.
5. People from Tyre and Sidon were part of the great multitude following Jesus (Mark 3:7-8).
6. Jesus visited this region during the third year of His ministry. (Mark 7:24).

Phoenicia
1. Phoenicia was a narrow strip near the northeast corner of the Mediterranean Sea.
2. It was some 28 miles long with an average width of about 1 mile.
3. A Syrophoenician was a Syrian of Phoenicia which distinguished them from other Syrians.
4. This area was settled by the Canaanites and politically controlled by Syria.
5. The Canaanites were their descendants. (Note: Gen. 10:19).

Decapolis
1. A confederation of Greek cities begun by the veterans of Alexander's army.
2. These cities were centers of Greek culture in Jewish Palestine.
3. It involved the region of eastern Galilee in the region of Gilead, territory settled by the tribe of Manasseh.
4. Jesus preached and performed miracles here. (Matt. 4:25; Mark 5:20; Mark 7:31).

JESUS CHRIST, THE EXALTED ONE
(John 3:27-35).
Introduction

1.	Yearly report on ten most influential people in world.
2.	Who would you pick? Nearly six billion in world.
3.	What criteria to be used as basis for selection?
4.	The great evils of our time demands a problem solver. Who is it going to be?
5.	John the baptizer introduced God's choice to the world. (Matt. 11:28-30; John 12:32).
6.	The famed apostle Paul, wrote...(Phili. 2:7-11; Col. 2:3; Col. 2:9-10).
7.	Poets & song writers had it right
	a.	He is my everything, He is my all.
	b.	Jesus is all the world to me.
	c.	Heaven's bread for man's hunger.
	d.	Heaven's water of life for man's thirst.
	e.	He is Heaven's light for man's darkness.
	f.	He is Heaven's clothing for man's nakedness.
	g.	He is Heaven's hope for man's despair.
	h.	Heaven's justification for man's condemnation.
	i.	Heaven's grace for man's sin.
	j.	No wonder Jesus said, "He is above all." (John 3:31).

Discussion

I.	Above all in His eternal existence with God.
	1.	John 1:1-4.
	2.	John 8:58.
II.	Jesus Christ is above all with reference to His birth
	1.	(Isa. 7:14; Matt. 1:18-23).
		1).	While in heaven Jesus rested upon His Father's bosom without a mother.
		2).	While on earth Jesus rested upon His mother's bosom without a father.
		3).	Jesus Christ who made man, became man. He who made all flesh, became flesh.
III.	Jesus Christ is above all in the life He lived on earth.
	1.	(I Pet. 2:22).
	2.	On earth condemned all wrong, endorsed all good.
	3.	(John 8:46).
	4.	So great split the centuries B.C. and A.D.
	5.	So great revolutionized world in 3 short years.
		1).	Gave to world new date, new law, new religion.
		2).	Revolutionized spirit world in 3 short years (Psa. 68:18; Eph. 4:8; Rev. 1:18; I John 3:8).
	6.	(Isa. 61:1; Luke 4:18). Preached in the temple, in the synagogues, in homes, the countryside. With mangled feet he trod the winepress alone.
	7.	(John 3:30). The war-torn land is called Holy Land...why?
IV.	Jesus Christ is above all in His speech - words.
	1.	Herod's soldiers' (John 7:35).
	2.	In death on cross (Luke 23:34).
	3.	Silencing false teachers (Matt. 22:34-46). No more??.
	4.	His emphasis on speech (Matt. 12:37).
V.	Jesus Christ is above all in His love for others
	1.	(John 15:13).
	2.	(Rom. 5:8).
	3.	(John 15:12; John 15:17; John 13:35).
	4.	The cross a public demonstration of divine love.
VI.	Jesus Christ above all in submissive obedience to the Father's will.
	1.	(Luke 22:42).
	2.	(John 8:29).
	3.	(John 6:38).
	4.	(Heb. 5:8-9).
VII.	Jesus Christ above all as a teacher.
	1.	Acknowledged by member of Sanhedrin, Nicodemus (John 3:2).
	2.	Prophesied (Isa. 2:3; Micah 4:2).
	3.	Compared to world's great teachers as much difference.
		1).	Speculation and Revelation.
		2).	Groping and guidance.
		3).	Bolt of lightning and a lightning bug.
	4.	Jesus referenced former teachers, "But I say unto you..."
	5.	Knew the 7 laws governing teaching.
		1).	Teacher.
		2).	Learner.
		3).	Language.
		4).	Lesson.
		5).	Teaching process.
		6).	Learning process.
		7).	Review and application (John M. Gregory).
	6.	John was right, "He that cometh from heaven is above all!"
	7.	Jesus' teaching in the Sermon on the Mount, Matt. 5-7, has never been approached by anything spoken or written by any other for two thousand years in its simplicity, profundity and majestic sweep and its effect on the greatest minds.
VIII.	Jesus Christ is above all in His suffering.
	1.	(Isa. 53:3-12; Acts 8:26-39).
	2.	His treatment surpassed all injustices
	3.	Crucifixion cruelest execution devised by Satan and carried out by hard-hearted men.
	4.	All of this to become our Saviour!

Conclusion

1.	Truly Jesus is above all in:
	1).	Eternality.
	2).	Manner conceived and delivered into the world.
	3).	Perfect life He lived.
	4).	In His speech - use of words.
	5).	Love for others - even enemies.
	6).	Close relationship with the Father - Obedience.
	7).	As a teacher.
	8).	In his suffering to bring us to God and Heaven's hope.
2.	Will you accept Him, serve Him, be received into the Heavenly realm to live with Him forevermore?
3.	Where do you place this Jesus in your life?

THE CHRISTIAN'S JOURNEY - MATURITY IN CHRIST
(Heb. 5:12-14; Heb. 6:1).
Introduction

1.	It is unnatural not to grow. Plants, animals, children, Christians. (Matt. 6:28; Matt. 13:30-32; I Cor. 13:11; Luke 1:80; Luke 2:40-52).
2.	Without proper environment, diet (food), exercise, etc. proper healthy growth will not take place.
3.	Scriptures emphasizing spiritual growth. (Matt. 5:6).
	1).	(II Pet. 3:18) Commanded to grow in grace and knowledge.
	2).	(I Pet. 2:2). Hunger for the word as babies for milk,
	3).	(Eph. 4:14-15). Word stabilizes us from false teachings.
	4).	(Col. 2:7-9) Firmly rooted in Christ, faith established; (Col. 1:23) Grounded and settled in the faith.

Discussion

I.	What did we receive that made us Christians?
	1.	Salvaged from sin (Acts 2:38; Rom. 6:17-18; I Pet. 1:22-23).
	2.	Abiding presence of the Holy Spirit (Acts 5:32; Gal. 4:6); A seal of our salvation (Eph. 4:30); An earnest (partial payment) of our inheritance (Eph. 1:13-14).
	3.	Liberty, freedom and joy (John 8:31-32); Eunuch (Acts 8:26-40); The Jailor (Acts 16:30-34).
II.	In the conversion process, what did we become?
	1.	A member of Christ's spiritual body, the church (I Cor. 12:13-14); Reconciled (Eph. 2:16); Connected to the Head (Eph. 1:22-23); Born into God's family (I Tim. 3:15).
	2.	Citizenship in the world-wide, spiritual kingdom of which Christ Jesus is King. (Acts 17:7; Heb. 12:22-28).
	3.	A sheep in the Lord's one fold. (John 10:1-18; Psa. 23:1-6).
	4.	A soldier in the Lord's army - never lost a battle. Outfitted with protective and offensive weaponry (Eph. 6:10-18; II Tim. 2:3-4; I Tim. 6:12; II Cor. 10:3-5).
	5.	A living-stone in God's temple (I Pet. 2:5).
	6.	A laborer in Christ's vineyard (Psa. 126:5-6).
	7.	An officiating priest and worshipper in His temple (Rev. 1:5-6; I Cor. 3:16-17; Rom. 12:1).
III.	In becoming Christians what are we called to do?
	1.	Walk the "walk" He walked, a new life. (II Cor. 5:17).
	2.	Continue steadfastly (Acts 2:41-42; I Cor. 15:58).
	3.	Seek those things which are above (Col. 3:1-2; Matt. 6:9).
	4.	Spread the good news that brings salvation (II Tim. 2:2); Great Commission open ended! Every generation is to hand the banner and flaming torch of Christianity to those who come after them. It is the church's mission!
	5.	(Summation) Glorify the name Christian (I Pet. 4:16).

Conclusion
In becoming Christians we have received the greatest possible blessings from God and incurred the greatest responsibilities.
We are to be vessels and instruments through which God works, not reservoirs to store the precious treasure.

20 WAYS TO IMPROVE YOUR CONGREGATION
1. Smile when you come to church.
2. Sit by someone who would enjoy or could need your company.
3. Call your Bible class teacher and discuss a point that he/she made in class.
4. Encourage a young person.
5. Write a letter to a missionary.
6. Take a senior citizen to lunch.
7. Get to know a fellow Christian that you do not know well.
8. Find a job that needs to be done and volunteer to do it.
9. Come fifteen minutes early and greet someone.
10. Take a special interest in an underprivileged kid.
11. Pat the youth leader on the back.
12. Suggest a special topic for a sermon.
13. Compliment the song leader.
14. Mention something that the preacher is doing right.
15. Give a few extra dollars to a good work.
16. Pray and give thanks for the good things and ask for a greater blessing for God's glory.
17. Forgive an injustice done to you.
18. Send a get well card.
19. Tell a fellow member that you appreciate him/her.
20. Sing with special enthusiasm.
[from North Jackson Ave. church of Christ newsletter, Bartow, Fla., July 5, 1992, p. 4]

IN DADDY'S STEPS
I watch him playing around my door
My neighbor's little boy of four.
I wondered why a child would choose
To wear his dad's old worn out shoes.

I saw him try with all his might
To make the laces snug and tight.
I smiled to see him walk and then
He'd only step right out again.

I heard him say, his voice was glad,
"I want to be just like my dad."
I hoped his dad his steps would choose
Safe for his son to wear his shoes.

And then a shout and cry of joy,
A "Hello Dad," and a "Hi-ya Boy,"
They walked along in measured stride,
Each face aglow with love and pride.

"What have you done today, my lad?"
"I tried to wear your old shoes, Dad.
They're big, but when I'm a man
I'll wear your shoes, I know I can."

They stopped and stood there hand in hand,
He saw his son's tracks in the sand.
His words, a prayer, came back to me;
"Lord, let my steps lead him to Thee!"
[from Vinton, Virginia via North Jackson Ave. church of Christ newsletter, Bartow, Fla., July 5, 1992, p. 3]

WILL YOU RUN ERRANDS?
A beggar sat at the gate of the rich man's home from whose bountiful hand the beggar received constant gifts. One day the rich man wanted to send a message as quickly as possible. Since his servants were all busy, he found the beggar and asked him to make the delivery for him. Lifting himself up with pride, the beggar answered his benefactor with these astonishing words, "I solicit alms, sir, I don't run errands."

How many people treat their heavenly Father in this manner? If it were not for Him we would not have the many blessings which come from His hands. Then, when He wants us to go on an errand, or to carry a message of Jesus' love to wayward men, we say, "No, Lord; I solicit your blessings, but I do not run errands."
[from The Scroll, Sulphur, La. via North Jackson Ave. church of Christ newsletter, Bartow, Fla., July 5, 1992, p. 3]

MORALITY AND RELEVANCE

Ernest Hemingway's last days were filled with terror. His clouded mind conjured fanciful visions of sinister enemies seeking to destroy him. Eventually he took his own life, thus ending a career in which he had tasted the heady wine of success as a world-renowned author.

Hemingway had lived by the formula, "I know only that what is moral is what you feel good after and what is immoral is what you feel bad after." His formula is widely accepted. To many, nothing is sacred, anything goes - so long as it brings pleasure. However, the apostle Paul taught that those who live only for pleasure are dead while they live (I Tim. 5:6).

In our troubled world it becomes increasingly evident that Christians, genuinely dedicated and committed Christians, belong to a minority group. As indicated by obvious signs of our time, opposition is leveled by a vast majority against those very principles and precepts so clearly set forth in the New Testament as a guide for faith and practice. For example, the throngs who thrill to such sacrilegious offerings as "Godspell" and "Jesus Christ Superstar" are contemptuous of genuine New Testament Christianity. Their brand of morality, like Hemingway's, is based on feelings. This is an ancient heresy. Solomon once warned...(Prov. 38:26). Ever so many these days are enamored with what they choose to call relevance. But what could be more relevant than the question posed by our Savior...(Luke 6:46).
[by Dan Harless from via North Jackson Ave. church of Christ newsletter, Bartow, Fla., July 5, 1992, p. 3]

BAPTIZED
To be saved (Mark 16:16).
For remission of sins (Acts 2:38).
Into Christ Jesus (Rom. 6:3).
Into death of Christ (Rom. 6:4).
Into one body (I Cor. 12:13).
To put on Christ (Gal. 3:27).
For forgiveness of trespasses (Col. 2:11-13).
To save us (I Pet. 3:21).

PAUL, THE LION OF GOD (Lesson #4)
Paul's commission and apostleship
(Acts 9:15-16; Acts 22:14-15; Gal. 1:15-16).

I.	Paul's commission was identified by a clear and distinct assignment.
	1.	(Acts 9:15-16).
		1).	How is the word "vessel" used here?
		2)	What is meant by "...to bear my name..."?
	2.	(Acts 22:14-15).
		1).	Paul would know God's will.
		2).	He would see Jesus.
		3).	Hear His voice.
		4).	Be His witness.
	3.	(Acts 26:16).
		1).	Paul a minister.
		2).	A witness of things seen and heard.
	4.	(II Tim. 1:11).
		1).	What is the difference between a preacher and an apostle?
		2).	(Rom. 1:1; I Cor. 1:1; Gal. 1:1; Eph. 1:1; I Tim. 1:1; II Tim. 1:1; Titus 1:1).
II.	His commission came by the grace of God
	1.	(Gal. 1:15-16).
		1).	What is meant by "separated from my mother's womb?"
		2).	(Eph. 3:7).
III.	Paul wasted no time in activating his commission and apostleship.
	1.	(Acts 9:20).
		1).	Some days after his conversion.
		2).	Preached Christ as the Son of God
	2.	(Gal. 1:16-17).
	3.	(Acts 9:29).
IV.	The authenticity of Paul's apostleship.
	1.	He was called to be an apostle (Rom. 1:1).
	2.	He was an apostle of the Gentiles (Rom. 11:13).
	3.	He was an ordained apostle (I Tim. 2:7).
	4.	He answered his critics with solid arguments and proof. (I Cor. 9:1-6).
	5.	Born out of due time - The least of the apostles (I Cor. 15:8-10).
	6.	"An apostle by the will of God." (II Cor. 1:1; Eph. 1:1; Col. 1:1; II Tim. 1:1).
	7.	Not inferior to the chiefest apostle (II Cor. 1:5).
	8.	An apostle, not of man, neither by man, but by Jesus Christ and God the Father (Gal. 1:1).
	9.	An apostle by the commandment of God (I Tim. 1:1).

PAUL, THE LION OF GOD (Lesson #5)
The Silent years of Saul of Tarsus

I.	Preliminary observations:
	1.	(Gal. 1:15-24; II Cor. 11:32-33; II Cor. 11:23-27; Acts 9:19-30; Acts 22; Acts 26).
	2.	A period of 10 to 12 years.
		1).	A.D. 33-A.D. 45.
		2).	From immediately after his conversion to the beginning of his first missionary trip.
	3.	Saul was a man of unusual energy and zeal.
	4.	The "silent years" were not years of inactivity or repose.
	5.	(Acts 9:20).
	6.	(Acts 9:22).
II.	Saul's itinerary.
	1.	Following his conversion, he journeyed into Arabia (Gal. 1:15-17).
		1).	Visit took place (Acts 9:22-23) during the "considerable days" or "after many days".
		2).	King Aretas IV controlled the Nabatean kingdom (II Cor. 11:23) with the capital at Petra.
		3).	Unanswered questions
			a.	What did Saul do in Arabia?
			b.	Why was King Aretas intent on taking Saul prisoner?
			c.	How long did he remain in Arabia (Gal. 1:17).
	2.	He returns to Damascus from Arabia (Gal. 1:17).
		1).	He remained in Damascus three years.
		2).	He began preaching "Christ as the Son of God" (Acts 9:20).
		3).	So bold was he in his preaching that the Jews plotted to kill him. (Acts 9:22-24).
		4).	The disciples rescued him in a large basket through an opening in the city wall (Acts 9:25; II Cor. 11:32-33).
	3.	His flight to Jerusalem (Acts 9:26-29; Gal. 1:18-19; Acts 22:17-21; Acts 26:19-23).
		1).	Visited Peter and stayed with him 15 days.
		2).	Also saw James, the Lord's brother.
		3).	The disciples in Jerusalem would not accept him at first (Acts 9:26).
		4).	Barnabas befriended him and introduced him to the brethren (Acts 9:27).
		5).	Again, because of his bold preaching, the disbelievers sought to kill him (Acts 9:29).
			a.	The Hellenists (Grecian Jews).
			b.	Perhaps the same Jews who sought to kill him in the temple (Acts 26:21).
			c.	The brethren rescue him again and send him on to Caesarea and then to Tarsus (Acts 9:30; Gal. 1:21-24).
			d.	Paul was not idle during this time (Acts 15:41).
			e.	He disappears from the pages of Luke.
			f.	He may have had his heavenly vision while in Tarsus (II Cor. 12:1-10).
	4.	Barnabas goes to Tarsus seeking Saul and returns with him to Antioch (Acts 11:22-26).
		1).	The brethren appoint Paul and Barnabas to take an offering to Jerusalem for the poor saints (Acts 11:27-30).
		2).	Disciples were called "Christians" first at Antioch (Acts 11:26).
	5.	From Antioch to Jerusalem with an offering for the poor saints (Acts 11:27-30).
		1).	A famine had come upon the land.
		2).	Reference to the "elders" suggest the mature organization of the Jerusalem church.
		3).	This is the first mention of the gift of prophecy among the disciples.
		4).	When Saul and Barnabas return to Antioch, they bring John Mark with them.

Concluding reflections
1. Over a period of ten to twelve years, Paul had gained experience in Damascus, Arabia, Jerusalem, Tarsus and Antioch, that would benefit him on his missionary trips.
2. Antioch became the headquarters for the missionary activities into Asia Minor and Greece in particular.
3. During Paul's first visit to Jerusalem after his conversion, he was commissioned to be the apostle to the Gentiles (Acts 22:17-21).
4. The Holy Spirit separated Barnabas and Paul for the work of preaching to the Gentiles (Acts 13:1-3).
5. Paul's notoriety was not easily overcome by the disciples (Acts 9:26).
6. The question of his apostleship would continue to be a nagging controversy (I Cor. 9:1-6).

PAUL, THE LION OF GOD (Lesson #6)
Paul's first missionary journey. (Acts 13:1-14:28).

I.	Introductory observations
	1.	Barnabas and Paul separated by the Holy Spirit - the church:
		1).	Fasted.
		2).	Prayed.
		3).	Laid their hands on them.
	2.	Luke does not find it expedient to repeat Paul's sermon at each place.
	3.	It is evident that faith consistently results from the preaching of the Word.
	4.	"Speaking boldly" typified the posture of the missionaries.
	5.	Response was similar wherever they went. Mixed Jews and Gentiles believed - Jewish leaders sought to arouse the people against the apostles.
II.	Outline of Paul's first journey. Note: They traveled through Cyprus and into the southern sector of Galatia in Asia Minor. The probable date was A.D. 47-49. The time involved was approximately three years. The traveling distance was about 1,450 miles by land and sea.
	1.	Set out on foot (16 miles) to Seleucia.
		1).	Seaport of Syria.
		2).	Founded in 300 B.C.
		3).	A naval base for the Roman navy.
	2.	From Seleucia they sailed to Salamis, a city on the island of Cyprus - distance of about 125 miles.
		1).	Took opportunity to preach in the synagogues.
		2).	They preached the Word of God.
		3).	John Mark was assisting them.
	3.	They traveled through the island of Paphos on the western end, a distance of about 88 miles.
		1).	Here was born the Grecian goddess, Aphrodite - the goddess of love. She was called Venus by the Romans.
		2).	There was much paganism and lewd and immoral living on the island.
		3).	The first named convert on the journey was Sergius Paulus.
		4).	Paul is now called Paul.
	4.	Leaving Paphas, they sailed for Attalia and then overland to Perga of Pamphillia, a distance of about 175 miles.
		1).	A flourishing temple of Diana was found here.
		2).	Its huge amphitheater is still visible today.
		3).	John Mark turns back here and returns to Jerusalem.
		4).	Nothing is said about their ministry here. It was said that they appointed elders in every city.
	5.	From Perga they traveled to Antioch in Pisidia - about 100 miles.
		1).	Paul's sermon in the synagogue is recorded by Luke (Acts 13:16-45).
		2).	Paul takes a stand for the Gentiles.
		3).	Paul and Barnabas are expelled from the city.
	6.	They head for Iconium, a distance of 88 miles.
		1).	A great multitude believed - Jews and Gentiles.
		2).	For the second time, Paul performed miracles.
		3).	They stayed there a long time.
		4).	The rulers were turned against them by the Jews.
	7.	They arrived at Lystra about a 20 mile journey.
		1).	The city was greatly influenced by heathenism and mythology.
		2).	Paul heals a crippled man and causes the people to think they are gods.
		3).	Jews followed them from Antioch and Iconium and stirred up opposition against Paul and Barnabas.
		4).	Paul is stoned and left for dead.
	8.	Paul and Barnabas leave Lystra and to Derbe, a distance of about 34 miles.
		1).	They made many disciples.
		2).	They now begin to backtrack.
	9.	They return to the cities where the church was established and appointed elders in every church.

Concluding thoughts

1.	On their way to Antioch, they stop in the cities where the church had been established.
	1).	Strengthened the souls of the disciples.
	2).	Exhorted them to continue in the faith.
	3).	Through many tribulations we must enter into the Kingdom of God.
2.	From Perga to Attila to Seleucia to Antioch of Syria - in excess of 300 miles.
	1).	They saw their work completed.
	2).	Reported to the whole church - how God had opened the door of faith to the Gentiles.
	3).	They stayed a long time with the disciples in Antioch.

PAUL, THE LION OF GOD (Lesson #7)
Happenings between Paul's first and second journey (Acts 15:1-41; Gal. 2:1-14).

I.	Preliminary observations
	1.	Paul and Barnabas had just completed the first ever missionary tour among the Gentiles.
	2.	After this first missionary tour, Paul settled in Antioch for a long time (Acts 14:28).
	3.	Someone has written: "He who returns from a hard fought field bearing good tidings, pants beneath the burden of his untold story."
	4.	The bottom line of the first mission among the heathen world was: "God had opened a door of faith to the Gentiles."
	5.	Often, the devil seeks to divert our focus from the real mission to controversy among ourselves.
II.	The controversy over circumcision (Acts 15:1-35).
	1.	The beginning of the controversy (Acts 15:1-35).
		1).	At the conversion of Cornelius, the question was whether the Gentiles should be baptized.
		2).	Now the question or issue is that the Gentiles must be circumcised as a condition of their final salvation.
		3).	Paul and Barnabas oppose the teaching from the Judaizers with all their might.
		4).	The Antioch church sent Paul and Barnabas and other brethren to Jerusalem to meet with the apostles and elders to settle the question.
		5).	The journey was made by land, passing through Phonecia and Samaria declaring the conversion of the Gentiles and encouraging the brethren.
		6).	The reception was very positive as they heard the accounts of Gentile conversions.
		7).	But some of the brethren (Pharisees) objected and insisted that the Gentiles be circumcised.
	2.	A second meeting and Peter's speech. (Acts 15:6-11).
		1).	Composed of apostles and elders.
		2).	Much discussion and debate took place.
		3).	Peter asserts:
			a.	That salvation is through the grace of the Lord Jesus.
			b.	That salvation came to the Gentiles as it came to the Jews by Jesus Christ (Note: Rom. 3:29-30).
	3.	Barnabas and Paul speak (Acts 15:12).
		1).	The multitude was caught up with God's proof of acceptance of the Gentiles.
		2).	The miracles performed by Paul and Barnabas caused the brethren to sit up and take note.
	4.	James' speech (Acts 15:13-21).
		1).	The speech by James brings the discussion to a close.
		2).	James sets the record straight by showing proof from the Old Testament prophets (Amos 9:11-12).
		3).	He proposes a decision/solution.
	5.	The decision of the apostles and elders (Acts 15:22-29).
		1).	To send Judas (Barsabbas) and Silas along with Paul and Barnabas.
		2).	A letter outlining the decision was sent along with them.
		3).	Level heads and submission to recognized authority led to a consensus and to "one accord".
	6.	Peace is restored in Antioch (Acts 15:30-35).
		1).	The epistle was accepted by the Antioch church.
		2).	They rejoiced at the exhortation.
		3).	Paul and Barnabas continued to teach and preach in Antioch.
III.	Concluding observations
	1.	As taught by some today, this conference was not the first ecclesiastical conference of the Catholic Church.
	2.	Issues can be resolved when there is a genuine submission to authority.
	3.	Church growth finds energy and nourishment in peace and harmony.
	4.	Only the Word of God is the acceptable basis for religious solutions
	5.	The Gospel of Christ is for all people regardless of color, race, nationality, socioeconomic level or whatever artificial distinction.

PAUL, THE LION OF GOD (Lesson #8)
His second missionary trip (Acts 15:36-18:22).

I.	Introductory observations
	1.	Paul states his purpose for the second trip (Acts 15:36).
		(1).	Paul's purpose is redefined by God.
		(2).	Our plans are not always God's plan.
	2.	Paul and Barnabas disagree about John Mark accompanying them on the journey (Acts 15:37-40).
		(1).	John Mark had deserted them in Pamphylia during the first journey.
		(2).	There was a sharp contention between them.
		(3).	They parted ways, with Barnabas taking John Mark and sailing for Cyprus while Paul takes Silas and travels to Syria and Cilicia.
		(4).	Paul and Silas were commended by the Antioch church to the grace of the Lord.
		(5).	This is the last reference to Barnabas in Acts.
	3.	Pertinent facts about the second journey.
		(1).	They traveled through Asia Minor, Macedonia and Greece.
		(2).	The date may have been A.D. 51-54.
		(3).	They spent 3 1/2 years traveling.
		(4).	They traveled about 2,925 miles by land and sea.
II.	Events and happenings on the second journey.
	1.	Paul revisits the Galatian churches (Acts 16:1-5).
		(1).	Timothy joins Paul and Silas and will soon become a distinguished protege of Paul.
		(2).	They informed the brethren about the Jerusalem decision.
		(3).	The churches were strengthened in the faith and they increased in numbers daily.
	2.	The Holy Spirit directs Paul on his journey (Acts 16:6-10).
		(1).	The Holy Spirit forbids them from preaching in the province of Asia (only the Lord knows why).
		(2).	They were not permitted to enter Bithynia. Note: Acts 19:10; Acts 20:31).
		(3).	A vision appears to Paul at night.
	3.	Paul and Silas at Philippi (Acts 16:11-40).
		(1).	Lydia, the first European convert at Philippi.
		(2).	An incident of divination at Philippi.
		(3).	Imprisonment at Philippi.
		(4).	Freed from jail.
		(5).	Paul uses his Roman citizenship.
	4.	Paul and Silas at Thessalonica (Acts 17:1-9).
		(1).	They taught in the synagogue for three weeks.
		(2).	Jason is implicated.
	5.	They travel to Berea by night (Acts 17:10-15).
		(1).	The people are more receptive here.
		(2).	They were eager to examine the scriptures.
	6.	Paul at Athens (Acts 17:16-34).
		(1).	Paul extends his opportunities to preach at the Greek market place.
		(2).	He gives a masterpiece on Mars Hill.
	7.	He arrives at Corinth (Acts 18:1-17).
		(1).	Paul locates two Jewish Christians, Aquila and his wife, Priscilla.
		(2).	Timothy and Silas rejoin Paul.
		(3).	Crispus is converted.
		(4).	Paul appears before Gallio.
III.	Concluding thoughts
	1.	Interestingly, no church was established in Athens.
	2.	Paul's sermon in Athens was much different in content than his sermon in Antioch of Pisidia. Why?
	3.	It is possible that two great leaders may differ in opinion and both be right.
	4.	Sometimes our choices are not God's choices.
	5.	A Christian may exercise his constitutional rights.

PAUL, THE LION OF GOD (Lesson #9)
His third missionary trip (Acts 18:22-21:25).

I.	In transition (Acts 18:22-23).
	1.	Paul landed at Caesarea but his final destination was his home congregation at Antioch.
	2.	He spent some time at Antioch making a report to the brethren and taking a much needed rest. (Note: Acts 14:26-28).
	3.	He began this third trip as he had the others - by visiting congregations along the way and strengthening the disciples. (Note: Acts 14:22; Acts 15:41; Acts 16:5).
II.	A man named Apollos (Acts 18:24-28).
	1.	An eloquent man, well versed (powerful) in the scriptures.
	2.	But, he knew only the baptism of John.
	3.	He was further taught by Priscilla and Aquila.
III.	Paul at Ephesus (Acts 19:1-41).
	1.	Disciples of John (Acts 19:1-7).
		(1)	Discusses John's baptism and the role of the Holy Spirit.
		(2)	Upon being further informed, they were baptized in the name of the Lord Jesus.
	2.	Paul withdraws from the Jews (Acts 19:8-10).
		(1)	He speaks of the kingdom of God.
		(2)	Some were stubborn and disbelieved.
		(3)	He began to teach in the Hall of Tyrannus.
		(4)	Continued to teach and preach for two years.
	3.	The Sons of Sceva (Acts 19:11-16).
		(1)	God chose to bring about great healing miracles.
		(2)	The sons of a Jewish high priest, Sceva, were using the name of Christ to cast out demons.
		(3)	The evil spirit attacked the men (sons of Sceva).
	4.	The practitioners of the magic arts repent (Acts 19:17-20).
		(1)	Fear came upon them seeing the miracles of Paul.
		(2)	They came confessing and burning their books which had to do with magic arts.
		(3)	Note what happens in the face of genuine repentance.
	5.	Travel plans (Acts 19:21-22).
		(1)	Paul sends two of his helpers, Timothy and Erastus, to Macedonia.
		(2)	He stays in Asia for a while.
	6.	Someone called Demetrius (Acts 19:23-27).
		(1)	One of several craftsmen who manufactured silver shrines of Artemis.
		(2)	He accuses Paul of turning away a large number of people from the gods, especially Artemis.
	7.	The formation of a mob (Acts 19:28-41).
		(1)	The mob formed from confusion and emotion undisciplined.
		(2)	They could not be controlled and kept crying out "Great is Artemis of the Ephesians".
		(3)	The town clerk quieted and dismissed the mob.
IV.	Paul in Greece and on to Troas (Acts 20:1-12).
	1.	He spent three months in Greece.
	2.	On to Philippi and to Troas.
	3.	Here it is observed that the brethren kept the Lord's Supper on the first day of the week.
V.	Paul visits with the elders at Ephesus (Acts 20:13-38).
	1.	His desire is to be in Jerusalem for Pentecost.
	2.	He stops at Miletus and calls for the elders.
	3.	He summarizes his ministry.
	4.	He charges the elders of the church at Ephesus.
	5.	His parting is most emotional.
VI.	Paul makes his way to Jerusalem (Acts 21:1-25).
	1.	Travels to Phoenicia.
	2.	Stops at Caesarea.
	3.	Arrives in Jerusalem.
	4.	Paul meets with James.

PAUL, THE LION OF GOD (Lesson #10)
Paul's last visit to Jerusalem (Acts 21:26-23:22).

I.	Preliminary observations
	1.	Paul is advised by the elders and leaders of the church in Jerusalem.
	2.	Paul is said to have lived in observation of the sacred ordinances and customs of the Law of Moses.
	3.	Apparently, the practice of observing the customs of the Law was considered apostasy only when it was regarded as necessary for salvation or when it undermined the work of Christ on the cross.
	4.	Note again the making of a mob (Acts 21:27-36).
II.	Paul's address to the Jews in Jerusalem (Acts 22:1-21).
	1.	Paul identifies himself (Acts 22:1-5).
	2.	He tells of his conversion (Acts 22:6-16).
	3.	His commission to go to the Gentiles (Acts 22:17-21).
III.	The effects of his address (Acts 22:22-29).
	1.	His commission to the Gentiles excites the animosity of the Jewish mob.
	2.	He is about to be scourged when he admits his Roman citizenship.
IV.	Paul's defense before the Jewish Sanhedrin (Acts 22:30-23:10).
	1.	The Commander (Tribune) demands a hearing for Paul before the Sanhedrin.
	2.	Paul's conflict with Ananias, the high priest.
	3.	He puts the Sadducees against the Pharisees.
V.	A plot against Paul's life (Acts 23:11-22).
	1.	Paul is rescued by God.
	2.	Forty plus Jews make a vow to kill Paul.
	3.	Paul's sister's son reveals the plot to kill Paul.
	4.	Consequently, the Commander (Tribune) releases Paul and sends him to Felix in Caesarea.

PAUL, THE LION OF GOD (Lesson #11)
He is imprisoned at Caesarea (Acts 23:23-26:32).

I.	Paul is sent to Felix (Acts 23:23-35).
	1.	Claudius Lysias, realizing that things could get out of hand real quick, decides to send Paul to Felix, the governor in Caesarea.
		(1)	Felix became governor in A.D. 52 and was removed in A.D. 59.
		(2)	Paul's safety was guaranteed with the armed escort of 200 soldiers, 70 horsemen and 200 spearmen.
		(3)	They left at night for a 40 mile journey to Antipatris.
	2.	Felix decides to hear Paul and imprisons him in Herod's praetorium (a palace built by Herod the Great which served as the official residence of the governor).
II.	The Jews present their case against Paul (Acts 24:1-9).
	1.	Tertullus, in legal context, was an attorney representing the Jewish cause against Paul.
		(1)	Paul was accused as a pestilent fellow. In Greek, this term means "plague".
		(2)	He was charged with being an agitator among all the Jews.
		(3)	The third charge against Paul was that he tried to profane the temple.
	2.	Tertullus is confident that Felix will find Paul to be guilty as charged. The Jews joined in against Paul.
III.	Paul defends himself before Felix (Acts 24:10-27).
	1.	He refuted the charges and that he had stirred up the people in Jerusalem.
	2.	He admits to specific beliefs.
		(1)	He worships the God of his fathers.
		(2)	He believes everything in the Law and Prophets.
		(3)	Accepts the Jewish hope - the resurrection of the just and the unjust.
	3.	Paul challenges those who would accuse him to appear in person and make their charges against him.
	4.	Felix delays judgment and places Paul in custody with some liberties.
	5.	Felix calls for Paul and hears him speak of faith in Jesus Christ.
		(1)	Felix is emotionally touched with Paul's preaching.
		(2)	He sends for Paul often hoping to be offered money for his release.
IV.	Paul appears before Festus (Acts 25:1-12).
	1.	Porcius Festus replaces Felix as governor.
	2.	The Jewish chief priests and principal men seek to have Paul removed to Jerusalem.
	3.	In Paul's appearance before Festus, he makes an appeal to Caesar at Rome.
V.	Festus presents Paul's case before Agrippa the King and Bernice (Acts 25:13-27).
	1.	Festus gives King Agrippa the background which led up to Paul's arrest and trial.
	2.	Agrippa's curiosity leads him to request a hearing of Paul.
	3.	Festus presents Paul without formal charges.
VI.	Paul's address before Agrippa (Acts 26:1-32).
	1.	Paul recounts his life as a Jew.
	2.	He describes the vision where Jesus appears to him.
	3.	Paul declares his obedience to the heavenly vision.
	4.	The response to Paul's defense.
		(1)	Festus cried out, "Paul, you have gone mad."
		(2)	King Agrippa offers little sympathy to Paul. "You almost persuade me to become a Christian." (NKJV) "In a short time you think to make me a Christian!" (RSV)
		(3)	Agrippa's decision was "This man could have been set free if he had not appealed to Caesar."

DIAL 1-900-I'M LONELY
"Are you lonely and in need of someone to talk to? Then just call 1-900-I'm Lonely. Two dollars for the first minute and 85 cents a minute thereafter. Don't be lonely. Just call." Sadly, thousands of lonely people spend small fortunes in calling these 1-900 numbers. Why do they call? It is the only source of companionship that many have. They believe that it is better to spend a fortune and talk to a stranger than to be all alone. Loneliness is an agonizing problem!

The Problem of Loneliness - Loneliness is not just a modern problem. It has plagued man since the beginning of time. In fact, the very first thing ever referred to in scripture as not being good is loneliness. God looked at His creation and concluded that it was good. But He also saw something that was not good. (Gen. 2:18). It is still not good to be alone.

Many Bible characters are depicted as suffering the anguish of loneliness. David felt this when he said...(Psa. 142:4). Elijah thought he was all alone in his battle against the evil men of his day. He was so distraught that he asked God to take his life (I Kings 19:1-10). One of the Psalmists exclaimed...(Psa. 102:7). Jeremiah experienced the ache of loneliness (Jer. 15:17). Even our Lord was abandoned in His hour of need. When He was praying in agony and needed encouragement, His disciples slept (Matt. 26:36-46). When He was arrested, His disciples all forsook Him and fled (Mark 14:50). Paul faced similar circumstances. He wrote to Timothy...(II Tim. 4:16).

The value of companionship is vividly described by King Solomon...(Eccl. 4:9-12). But what if I am not privileged to have a companion? How can I conquer my loneliness!

The solution for loneliness. The real key to conquering loneliness is found in John 16:32. The Christian is never really alone!

The apostle Paul handled his loneliness by remembering this very thing. After remarking that all had forsaken him at his trial, he pointed out that he was not completely alone. (II Tim. 4:17). The presence of the Lord in our lives is truly a comforting thought. Even if all leave and forsake us, Jesus has promised that He never will (Heb. 13:5-6). Jesus is there for the prison inmate. He is there for the serviceman thousands of miles from home. Jesus is a friend for the person who just buried his companion. He is there for the couple whose hearts are breaking due to the loss of their precious child. He is there for the single person who comes home to an empty place, prepares a meal for one and then goes to bed early. Simply put, Jesus is the answer for all human needs. We must by faith remember that He is there and that He cares (I Pet. 5:7).
[by B.J. Clarke from Orange Ave. church of Christ, vol. 40, no. 44, Sept. 21, 1997]

A real Christian is an odd number anyway. He feels supreme love for One whom he has never seen, talks familiarly every day to Someone he cannot see, expects to go to heaven on the virtue of Another, empties himself in order to be full, admits he is wrong so he can be declared right, goes down in order to get up, is strongest when he is weakest, richest when he is poorest, and happiest when he feels worst. He dies so he can live, forsakes in order to have, gives away so he can keep, sees the invisible, hears the inaudible, and knows that which passeth knowledge.
[by A.W. Tozer from The Root of Righteousness]

FOUNDATIONS OF FAITH
There is a God

Is there a God? If so, what is he like? Does he care about us? Our answers to these questions will determine our philosophy of life. No man can afford to pass over them as being of little importance.

Is there a God? The Bible does not attempt to prove the existence of God. It assumes it and declares...(Psa. 14:1). This lack of scriptural proof strikes us as strange since the entire Bible is based on the premise that there is a God. Two possible explanations may be advanced for this lack of proof. (1) In biblical times the idea of God was universal and proof was not needed. (2) The evidence in the world around us in favor of God's existence is so strong that only a fool would deny it. The Bible was not written for fools.

However, in an age of skepticism it has become necessary to demonstrate to doubters and atheists (those who do not believe in God) that there is a supreme being. Consider three reasons for believing in God.

First cause. Whether we have ever thought about it or not, we are aware that for every effect there must be a cause. The waving of a tree leaf was set in motion by a bird or animal or the blowing of the wind. An automobile moving down the highway has to be propelled by some kind of energy. Everywhere around us we see "effects" and while we may be totally unaware of the causes, our human experience tells us that behind every effect there has to be a cause.

The universe with all of its complexities presents to us millions of "effects". How did all of this come to be? Human reason allows only two possible explanations. Either, (1) something has always existed, or (2) there was a time when there was absolutely nothing. To accept the second alternative is to acknowledge that something has come out of nothing, a concept that requires that we believe that there was no cause for the world as it now is.

Centuries before Jesus, Aristotle first proposed what is now called the cosmological argument for a supreme being. He reasoned that in ordinary happenings there is an endless chain of cause-effect patterns. He traced this chain back to an uncaused First Cause. There has to be a start somewhere.

Since something cannot come from nothing, the First Cause must be eternal. While it is difficult to understand how something has always been, there really is no acceptable alternative. Christians believe that this eternal First Cause is a mind, which we identify as the God of the Bible.

Scientific support for this argument is found in the "second law of thermodynamics" or entropy. In popular language this means that the universe is running down after having been at one time wound up like a clock. The principle of entropy argues for both the beginning of the universe and the end. For a beginning there must have been a First Cause.

The Moral Argument. Human beings differ from other creatures in that they possess a moral sense, or as some term it, a "sense of ought." Animals cannot distinguish between right and wrong as does man. This moral sense should not be confused with any set of moral principles that have been learned or the cultural upbringing of any people. It is not something acquired, but that with which we are all born. Even the most primitive savage possesses it.

This inner sense is found in the conscience which tells us what we should not do and prods us into doing what we ought to do. The conscience is educated by teaching, and the demands of conscience vary according to learning, but the conscience itself directs us to act according to what we believe is right and punishes us when we ignore it.

This moral sense of human beings demands a moral God. Only a creator who is himself moral could instill such a characteristic in us. "Blind, irrational matter and force cannot have these characteristics. They cannot give rise to them." (Braden, The Problem of Problems, p. 281) Only a God who is himself good could impart such a nature to his creation.

Supreme intelligence. (Heb. 3:4). When we see a house, we know there was an architect. When we see a painting, we know there was an artist. When we see a newspaper, we know there was a printer. We draw these conclusions because we know that behind every design there must be a designer. We cannot conceive of a watch, with its hundreds of parts working in perfect precision, "just happening." There had to be a maker.

For the same reason we can believe that there is a Creator. This is called the teleological argument. The workings of the universe bear unmistakable evidence of intelligence or Mind. When the heavenly bodies move with such precision that astronomers can predict hundreds of years in advance where a given celestial body will be at given time, we know that there is a supreme intelligence that has orchestrated it all. When we consider the perfect balance of nature that continues from generation to generation until disturbed by man, we know that mere chance cannot provide a satisfactory explanation. When we consider the marvels of the human body - the hand, the eye, the ear, the heart, the blood - we know that there had to be a supreme designer. Every newborn babe is a testimony to his wisdom. Consider for a moment the human brain. It is said that a crude model of it made by man "would require one thousand billion billion vacuum tubes and an equally fantastic amount of wiring, a huge warehouse and one million kilowatts of power. Yet the human brain fits snugly into a skull and runs on the modest 25 watts of power. "Someone has written, "If the word 'God' were written upon every blowing leaf, embossed on every passing cloud, engraved on every granite rock, the inductive evidence that God is in the world would be no stronger than it is. When the human intellect thinks in terms of finality with the world as its premise, the 'therefore' of every syllogism will be 'God'. The universe is a big advertising poster spelling 'God'.

What about evolution? Organic evolution poses a major challenge to the concept of God because it denies the existence of a creator. Evolution is the doctrine that all forms of life came from one or a few original forms by a connected series of changes in nature in which a supreme being played no part. It assumes that millions of years ago the first amoeba came into being, perhaps as a result of chemical action. From this beginning the various plants and animals in the world have evolved by chance. Evolutionists substantiate their theory by the study of fossils (remains of plants and animals preserved in rock, etc.) and the similarity among different species.

Space allows only a glance at this doctrine, but the student should be aware of major difficulties in the theory. Evolution has not been proved in the scientific sense and cannot be until these and other problems are resolved. Consider these problems:

(1) Spontaneous generation. Science affirms that life comes only from other life. Scientists can make a kernel of corn with the same chemical properties and appearance as a real kernel, but they cannot give it the germ of life. Organic evolution requires that by pure chance life came from inanimate matter. Some evolutionists contend that evolution is a science of development rather than of origins and that they are not required to explain how life began. This will not suffice. A house is no stronger than its foundation. The house of the organic evolutionist who denies the first cause, God, is built upon the sand and must fall.

Some resolve the problem by granting the existence of God as the creator of the first life, but from this point on they accept the general pattern of evolutionary thought. This is theistic evolution. While solving the problem of origins, it really denies the inspiration of the Bible by calling the Genesis account of creation a myth (Gen. 1). Other objections to be raised apply equally to organic and theistic evolution. In reality, theistic evolution is as anti-biblical as other evolutionary theories.

(2) Lack of mechanism. By mechanism is meant the means by which evolution is accomplished. In the 19th century Charles Darwin suggested it was brought about by natural selection and survival of the fittest. Later Lamarck proposed the now discredited theory that acquired characteristics (like learning how to paint) could be transmitted to future generations by evolution. These theories are now denied or minimized by scientists as explanations of the "how" of evolution. Current evolutionary thought proposes genetic mutations as the primary mechanism of evolution. Mutations do occur rarely in plant and animal life. They are often injurious and only occasionally improve the quality of the plant or animal. There is no evidence of their ever causing the major changes required by evolutionary theory. Neither mutations nor any other explanation is satisfactory in accounting for the "how" of evolution.

(3) Absence of major changes. Changes in biological organisms do occur as illustrated by the similarity and differences between related birds and animals. What is lacking (and what is required by evolutionary theory) is evidence of changes among the major groupings of organisms. The Bible claims that God created different "kinds" (Gen. 1:21-25). Vertebrate and invertebrate animals would certainly be different "kinds," but two species of sparrows might be related to one another. Organic evolution, to be proved, requires changes in major groupings. For this there is no biological evidence. To establish a relationship between two members of the cat family is not the same as proving a relationship between a cat and a bird.

(4) Human missing links. Students are familiar with textbook drawings of the so-called missing links between man and the primate family. What they may not realize is that these illustrations have been drawn from a few bones to which has been added a lot of imagination. The Java Man was put together from a cranial cap, a thigh bone, and some teeth scattered in a Java river bed. The original Peking Man consisted of one tooth. While the remains of most "missing links" are more extensive, this illustrates the deception perpetrated by some drawings and models. There is fossil evidence that early men may have had a different appearance than modern men, even as modern human beings differ in physical structure from one another. But the fossil finds which some say bridge the gap between man and ape can be clearly classified as either primate or Homo sapiens (man). There just is no clear evidence of the past existence of creatures at an intermediate stage.

The similarity of biological structure among plants and animals, which the evolutionist cites in support of his theory, can be as readily explained on the basis of a common designer as by his hypothesis. As two similar paintings denote a common artist, so two similar creatures may indicate a common maker.

Both creation and evolution require faith. The Christian...(Heb. 11:3) The Christian has but one thing to believe - "In the beginning, God..." The evolutionist, on the other hand, must accept by faith the various unproved assumptions discussed in this lesson. In fleeing from an eternal God he has become lost in a maze of unscientific difficulties which are harder to accept than that God has always existed.

Mark the following statements as True or False:
1. The Bible assumes the existence of God.
2. One who does not believe in God is an atheist.
3. Aristotle first proposed the teleological argument.
4. Organic evolution requires that life came into being by chance.
5. Another name for the second law of thermodynamics is entropy.
6. For every design there must be a designer.
7. Organic evolution does not provide a reasonable explanation for the origin of life.
8. Theistic evolution denies the existence of God.
9. One who calls the biblical account of creation a myth actually denies the inspiration of the Bible.
10. Acquired characteristics can be transmitted from generation to generation.
11. Complete "missing links" between the ape and man have been discovered.
12. Similarity of structure among the various species can indicate the same creator.
13. The evolutionist has to accept nothing by faith.
14. The Christian accepts the eternal existence of God by faith.

Three arguments which support the existence of God are (1) First Cause; (2) The Moral Argument; and (3) Supreme Intelligence. With the following seven statements, identify the argument which is best demonstrated by that statement:
1. Astronomers can predict when an eclipse of the sun will occur.
2. Human beings possess a "sense of ought."
3. It is impossible for a watch to come about by chance.
4. The world exists.
5. Animals are equipped with eyes, ears, and noses.
6. The universe is running down.
7. Our consciences condemn us when we do things we believe are wrong.

List four problems organic evolutionists face in connection with their theory.

EXPRESSION OF THOUGHTS FROM A PARENT TO THEIR CHILD
We love you. Look, I am not your buddy. I am your father. Your mother is not your friend. She is your mother. We are the only parents you're ever going to have. Our job is very different from and way beyond the job of being a friend. Also this is not a democracy. I didn't campaign for you to elect me, and you certainly didn't vote for me so we're stuck with each other. But if you realise how much we love you and hope that love is self evident, then it will be easier for you to take our discipline because it is an extension of our love. We as parents have tremendous responsibility. We introduced you into this world and we have to guide you on the road that will take you to a good life. You may question our intelligence, our logic, even our sanity but you cannot question our intent. We love you so much that we are willing to sacrifice your love for us in order to put you on that road. If you still love us, that's beautiful, but that's not as important as the fact that we love you. As parents we owe all our love.
[from Palmerston North Street Van (Inc.) Newsletter, Feb., 1999, p. 4]

I was walking in Savannah passed a church decayed anblim
And there slowly through the window came a plainty funeral hymn.
And a sympathy awakened and a wonder quickly grew
Til I found myself environed in a little negro pew.
Out at front a young couple sat in sorrow nearly wild
On the altar was a coffin and in the coffin was a child.
Rose a sad old negro preacher at a little wooden desk
With a manner grandly awkward with a countenance grotesque.
And he said, "Now don't be weepin' for this pretty bit of clay.
For the little boy who lived there he done gone and run away.
He's done very finely and he' preciates your love
But his sho' 'nuf father want him in the large house up above
Now He didn't give you dat baby fer a hundred thousand mile
He just think you need some sunshine and he lent it for a while
And he let ya love and keep it till your hearts was bigger grown
And these silver tear yer sheddin' is just enters on the lawn.
So my poor dejected mourners, let yer hearts with Jesus rest.
And don't go criticizin' the one who knows the best.
He's given us many comforts, he has a right to take away
To the Lord be praise and glory now and ever let us pray."

The birth of Jesus happened at a crossroads in human history when Greek culture and Roman military might had conquered the then known world. So the old religions with their national gods were now out of date, actually irrelevant. A universal empire needs more than a god who has jurisdiction only over one's own country, it needs a universal God.

It was a time of confusion when people were crying out for answers, so the time was right for God to send his only Son into the world to be his Answer to the needs of the world.

When we ask Jesus to become our friend, we receive God's answer to our deepest needs, One who loves us and will guide and strengthen us in the way that is right. May that be our experience this Christmas.
[by John Wilson from All Saints' Parish Newsletter, Christmas 1998, p. 1]

REASONS TO BE ASSURED OF SALVATION
1. (I John 1:7) If we live in the light, the blood of Jesus washes away all sins.
2. (I John 2:3) If we obey his commandments, we are sure.
3. (I John 2:6) If we walk as Jesus walked, we are safe.
4. (I John 2) If a man practices righteousness, he will be as God is righteous.
5. (I John 3:14) If we love each other, we've gone from death to life.
6. (I John 5:13) If you have faith you have eternal life. Not to say, "Lord, Lord" but who does His will.

A STUDY OF DIVINE REVELATION VS HUMAN PHILOSOPHY
Introduction

1.	Man, though intelligent, incapable of guiding self religiously. (Jer. 10:23; Psa. 37:23).
	1)	Limited in knowledge.
	2)	Thinking skewed from environment, culture, teaching.
	3)	Biased, prejudiced, when committed stubborn, proud.
	4)	Personal likes, dislikes, deceitful.
2.	God is omniscient, consistent, dependable, loving, omnipotent, omnipresent. (Jer. 23:24; Acts 17:24; Heb. 4:13; Prov. 15:3, 11; Psa. 139:1-12; I Pet. 3:12).
3.	Warned against the human mind setting aside divine wisdom.
	1)	(Matt. 15:9, 13; Col. 2:20-22).
	2)	(Prov. 30:5-6; Prov. 28:9).
4.	History clearly demonstrates that man has not been true to God's will and way for long periods of time.
	1)	Man, by nature, seeks to justify his actions (Rom. 8:33).
	2)	By misinterpreting God's word, crealizing his mind (creedalizing).
	3)	Mislabeling it as myth and fable.
	4)	Twisting meaning (II Pet. 3:15-16) extremism.
5.	Classic examples
	1)	Scribes
	2)	Pharisees
	3)	Sadducees
	4)	Essenese (we take a look at the Pharisees, formalists)
Discussion:
I.	Pharisees
	1.	Origin, Intertestamental Period, prior to the Maccabees. (Judas Maccabeaus, son of a Priest, Mattathias, a Jewish National or Zealot, had five sons who in turn upon their father's death, took the lead in preserving the Law and its practices. Their cause was won and Jewish independence prevailed from 160 B.C. to 6 A.D. (Hardeman's Tabernacle Sermons, Vol. II, p. 50-53).
	2.	Meaning of their name? From perishin, Aramaic form of the Hebrew, perushim, meaning "separate".
	3.	Occasioned by an attempt to remain separate from the Grecian customs introduced into the country.
	4.	Understanding the opinions and practices of the Pharisees during Christ's life time is crucial to understanding today's fight within the church relative to the New Hermeneutic formulated self-styled "change agents" who are wreaking havoc in many congregations in their "restructuring" process.
	5.	A cursory perusal of the New Testament scriptures is sufficient to show that Christ's doctrine was antagonistic in many instances to theirs. He denounced them in the bitterest of language of His ministry.
		a.	(Matt. 15:7-8; Matt. 23:5, 13-15, 23; Mark 7:6; Luke 11:42-44).
		b.	Compare Mark 7:1-5; Mark 11:29; Mark 12:19-20; Luke 6:28, 37-42.
II.	Understanding of terms essential to our study.
	1.	Targums, preserved records of Jewish interpretations of Mosaic laws and oral traditions. These became necessary when Aramaic became dominant over the Hebrew language preceding the Christian era.
	2.	Two sections are
		1)	Mishna, preserved interpretation of the Masora (the original written text).
		2)	Gemara, a scholarly collection of Jewish comments on Jewish tradition. These two compose the Talmud (Woods Q&A).
		By the time of Christ this body of oral tradition and interpretation became more important than the text itself.
	3.	The effect of this was that daily life was so restricted and hemmed in as to make life miserable. Examples: (Kosher)
		1)	Washing before eating
		2)	Washing of pots, pans
		3)	Bathe upon returning from the market
		4)	Meat and milk not cooked in same vessel nor dried with same cloth
		5)	Eggs laid by hen on Sabbath not to be eaten
		6)	No scripture read by lamplight on Sabbath
		7)	Fasting twice per week
		8)	Tithed, counting leaves of garden crops (Luke 18:12; Matt. 23:23; Matt. 12:1-13; Mark 3:1-6; Luke 10:13-17).
	4.	The very heart and spirit of the Pharisaic approach to religion was to attract attention of men and excite their admiration. (Matt. 2:2, 6, 16; Matt. 23:5-6; Luke 14:7). A proud self-righteousness at variance with any true conception of man's relation to God or to ones fellowman.
	5.	Contrary to their pretensions to piety they were sensual, avaricious and dissolute. (Matt. 23:25; John 8:7). They looked with contempt upon every nation but their own. (Luke 10:29). Their proselytes were made worse then themselves (Matt. 23:15).
	6.	Early on they secured popular favor and political influence. They obtained the majority in the Sanhedrin (Jewish Supreme Court of Law). Looked up to at feasts and public gatherings and placed in honourable positions.
		1)	In time of Christ divided into various competitive schools. Two most prominent that of Hillel and Shammai.
		2)	Incidentally, the word Talmud means "learning."
	7.	In contrast to Saducees, they believed in (Acts 23:8):
		1)	Angels
		2)	Spirits
		3)	Resurrection of the dead (immortality of soul)
		4)	Divine providence in harmony with man's free will
		5)	Future reward and punishment
	8.	But for all that, we must not assume that among them there were not many truly pure and righteous, for men like
		1)	Nicodemus
		2)	Gamaliel
		3)	Joseph of Arimathea
		4)	Saul of Tarsus, who became the famed apostle Paul.
III.	Recommended for further study
	1.	Smith's Bible dictionary
	2.	John A. Dickson's New Analytical Study Bible
	3.	Hardeman's Tabernacle Sermons, Vol. II, p. 50-53
	4.	Harper's Bible dictionary
	5.	Richard's Topical encyclopedia, Vol. 5, p. 116-141. The History of the Jews.
	6.	Questions and answers, Woods, p. 299-399.
	7.	Why we believe the Bible. D.W. DeHoff

[by Bert Brown, Orange Ave. Church of Christ, Eustis, Fla.]

A STUDY OF DIVINE REVELATION VS HUMAN PHILOSOPHY
Introduction

1.	The goal of man ideally is to bring his thinking into line with the divine mind. (Isa. 55:8-9; I Cor. 2:9-13).
2.	A failure to achieve this (thinking like God does) will make us sin (meaning of which is to "miss the mark").
3.	(Rom. 1:21; I Cor. 3:18-21; II Cor. 2:15-17). Paul refers to "handling the word of God deceitfully" (II Cor. 4:2). He speaks of "corrupting the word of God" (I Cor. 3:17). Apostle Peter refers to the unlearned and unstable wresting (twisting, taking out of context) scriptures Paul had written.
4.	Question? What are some of the incorrect views of and deceitful, corrupting ways to handle God's word?
	a.	Outright denial that God exists and/or that the Bible is an inerrant revelation of His word to mankind.
	b.	Some parts inspired, others not.
	c.	Divert the Holy Spirit's intended meaning to the reader by explaining it away in foot-notes.
	d.	Creedalize human thinking in church disciplines, manuals, creeds, etc.
	e.	Adopting a theory and expand it out of proportion ignoring other scriptures which the theory contradicts.
	f.	To make customs of the day the basis of biblical interpretation.
5.	Now we take a look at one of the religious sects of Jesus' day with whom He had to contend, the Sadducees.
	Discussion:
I.	Historical background
	1.	A religious sect among the Jewish aristocracy which became prominent during the inter-testamental period.
	2.	They took their name from Zadok (Sadoc) whose name means "just". An elite group developed called "sons of Zadok".
	3.	The priestly duties were divided with Abiathar assigned to the care of the ark of Jerusalem, while Zadoc officiated in the priestly duties at Gibeah (I Chron. 16:39).
		1)	Zadok was of the house of Eleasar, a son of Aaron, and eleventh in descent from Aaron, who was the first High Priest (I Chron. 24:3; I Chron. 12:28).
		2)	He joined David at Hebron after Saul's death (I Chron. 12:28). His service to David ever after was inviolate.
		3)	When King David's son, Absalom, revolted and sought the kingship, Zadok and the Levites bearing the ark accompanied David in their flight from Jerusalem.
		4)	On Absalom's death, Zadok headed a movement resulting in David's return (II Kings 19:11).
		5)	In David's old age, Adonijah sought the kingship. Joab, captain of the army and Abiathar, a chief priest, sided with him. Zadok was unmoved and influenced by David to anoint Solomon to be king (I Kings 1:34). Abiathar was thrust from the priesthood and Zadok installed in the new government as High Priest.
II.	The Sadducees at the time of Christ.
	1.	Mentioned fourteen times in the New Testament. (Matt. 3:7; Matt. 16:1, 6, 11-12; Matt. 22:23, 34; Mark 12:18; Luke 12:27; Acts 4:1; Acts 5:17; Acts 23:6-8).
	2.	Their basic beliefs. Freedom of the will.
		1)	Did not believe in angels, spirits (Acts 23:8).
		2)	Nor bodily resurrection after death.
		3)	Nor future punishment and rewards (all here and now).
		4)	Immortality of the soul.
		5)	Did believe that only the written law binding.
		6)	Oral law claimed authoritative by Pharisees and written later was not from God - not binding.
		7)	Favored the policies of Rome in government of Palestine.
	3.	Position at this time - dominated the Priesthood for about 200 years prior to destruction of Jerusalem in 70 A.D. Most of the High Priests from their ranks.
	4.	Termed "generation of snakes" by John the Baptist (Matt. 3:7).
	5.	Jesus warned his disciples against their doctrines (Matt. 16:1-12).
	6.	Paul, in making his defence, set the Pharisees and the Sadducees against each other (Acts 23:6-10).
III.	Why their rapid disappearance after the first century?
	1.	Two factors, first, the state of the Jews following Titus' capture of Jerusalem.
		1)	We can't begin to understand their consternation and dismay of the Jews relative to Jerusalem's destruction.
		2)	The natural question was, "What about the future?" Sadducees didn't believe there was one beyond this life.
	2.	Second, a new religion, Christianity, was making great movement of success even among the hated Gentiles, the Romans themselves.
	3.	Thus, an attempt that failed to rally support for the belief founded in the Pentateuch of God's physical rewards to the Jews.
	Conclusion:
1.	God's law to mankind at first was oral, later written in the Ten Laws and orally explained by the Lord to Moses who in turn relayed it to the people.
2.	The problem was that the Rabbis established traditions in an attempt to set limits of the laws and these became more important than what God had actually given.

[by Bert Brown, Orange Ave. Church of Christ, Eustis, Fla.]

A STUDY OF DIVINE REVELATION VS HUMAN PHILOSOPHY

1.	Man was created in the image (not physical) of God (Gen. 1:26).
2.	Man has the capacity for both/either good or evil being a creature of choice. (Deut. 30:11-20; Josh. 24:15).
3.	Man, though intelligent, being deceived by Satan who tempts through the eye, mind and flesh, often makes the wrong choice.
4.	Being disobedient and rebellious against God, man sins (I John 3:4; Isa. 59:2).
5.	Because of man's liberty of choice and Satan's temptations and deceptions, man needs divine guidance, love, forgiveness and encouragement to live life acceptable to his Maker.
6.	So, God has throughout man's history provided avenues of communication with man (Heb. 1:1-2).
	a.	God spoke orally to Adam in Eden (Gen. 2:16-17).
	b.	God spoke orally also to Noah (Gen. 6:13-14); Abraham (Gen. 12:1); Isaac, Jacob and a host of others.
	c.	God spoke also to some persons in dreams, visions, etc.
	d.	At times God communicated with people through angels, prophets, and through the natural world (II Sam. 5:23-24).
	e.	Then God changed the way He communicated to mankind. He sent His own Son, Jesus Christ, to earth (Deut. 18:15-18; John 17:8, 14; II Cor. 5:19).
		1)	While on earth Jesus chose and trained select men to carry on His work and to set up the Kingdom.
		2)	He cautioned them to wait for the Holy Spirit's power and guidance before attempting this major step (Acts 1:8; Luke 24:46-49; John 14:26; John 16:13, 48; Matt. 10:18-20).
7.	Prior to Jesus' leaving the earth (the ascension) He commissioned the apostles to spead the gospel to the world of their day and time. They did just that (Rom. 10:18; Col. 1:23).
	a.	They were all equal in authority, although Peter was given the privilege of stating the terms of salvation to both Jews (Pentecost) and Gentiles (Cornelius), Acts 2 and Acts 10 respectively.
	b.	The qualifications possessed and the nature of their work neither necessitated nor admitted of successors! Their work was completed and they went the way of all the earth.
		1)	During their lifetime, inspiration was in them, and they on whom they laid hands and imparted divine power.
		2)	Not only did God provide divine guidance to them when speaking, but also in writing a permanent record of the doctrine essential for man's salvation, and daily Christian living (II Tim. 3:16-17; Eph. 3:4; Rev. 1:3).
8.	Question? Who and what is the source of religious authority for people living on earth?
	a.	Answer: Jesus Christ was appointed by God to be the head of the church on earth and in heaven (Eph. 1:22; Col. 1:18).
	b.	The divine arrangement was that local congregations of the Lord's church was to be shepherded, supervised, overseen, spiritually fed, protected from false teachers, disciplined and all of this with the inspired scriptures forming the basis and foundation for determination (