TRE,<~,;W~~RD\~,OF i7fruth

TRE,<~,;W~~RD\~,OF i7fruth Published Monhly "And ye shall know he ruh, and he ruh shall make you free"-lno. 832. Volume 13 DECEMBER, 1969 Number 12 "Of His own will bego He us wih he Word of Truh, ha we migh be a kind of firsfruis of His creaures" (lames 1 18). SET -FOR THE )DEFENSE OF' HE' GOSPEL THE UNTY OF THE SPRT The uniy of believers is precious, as i is wrien; "Behold how good and pleasan i is for brehren o dwell ogeher in uniy" (Psa. 133 1-3). Such companionship, like ha of David and Jonahan, exceeds ha of a man for a woman. is glorious o know ha provision is made in he "heavenly places" (Eph. 13) for such uniy! Tha provision, however, is ouside of he naural order, and hus inaccessible o flesh. Only hose who experiencially, consciously, and deliberaely si in hose "heavenly places" acually enjoy "he uniy of he Spiri in he bond of peace" (Eph. 4 1-3). There, occupied wih "he face of Chris Jesus" (( Cor. 3 17-18; 46) earh wanes, spiriuals become clearer, and rue fellowship is realized. Beccuse uniy is really a maer of single or Hke-mindedness, he common occupaion of kindred minds wih he Lord and he hings of he Lord is inegral o he mainenance of rue uniy. The Holy Spiri speaks of "one mind" (Phil. 22); "one spiri" (Phil. 127), and "one hear" (Acs 432); ogeher wih "speaking he same hing" ( Cor. 110). Wihou he discipline of he mind and hear heavenward here can be no spiriual uniy. Far above he realm of he seen exiss anoher sphere, anoher order. is in ha eernal realm ha he uniy of he Spiri is realized. Ouside of i here is basic enmiy, alhough flesh is someimes wise enough o obscure such enmiy wih surface union. Because of he naure of rue uniy, aemps mus never be made o unie flesh and spiri. Those ha are "carnally minded" (Rom. 86) can never be in a sae of oneness wi,h hose ha are "spiriually minded" (Rom 86). However diligen he effors may be o bring 'such individuals ogeher, i remains rue ha hose ha are carnally minded are dead, and hose ha are spiriually minded are alive - deah and life canno be unied! Such aemps are sheer nonsense, and evince a very low percepion of he hings of 'he Spiri of God. Acually he "mind of he flesh" (Col. 2 18) severs he uniy of men and desroys i. brings men down from he heavenly places where he uniy really is; away from "living by faih" (Rom. 1 16-18), and "walking in he ligh as He is in he ligh" ( Jno. 17-9). Very arduous aemps may be made o reconcile such divers naures wih sundry and apparenly valid reasonings being se forh. However, if God is no in he s.ubiec's hears, he problem is no uniy or mere disharmony, bu ha of basic and fund'amenal enmiy agains God'. Men ha are baffled by sense and by ime, who "walk as men" ( Cor. 33), and are "a ease in Zion" (Amos 6 1) canno possibly experience "he uniy of he Spiri in he bond of peace". "God is no in all of heir houghs" (Psa. 104), and consequenly "he hings of he Spiri of God" ( Cor. 2 14) are "foolishness" o hem. Their carnaliy The Resurrecion of Chris - Pg. 3 Commenary on Philippians - Pg. 5

.~--------------------------------------1, The Word of Truh! ; Published monhly by The Church Meeing and Colfax Sree, Gary, ndiana. a 26h Auhor and Edior Given O. Blakely Conribuing Auhor Richard Ebler Circulaion Managers Mr. and Mrs. Andrew Powers Publicaion Office 26h and Colfax S., Gary, ndiana. (Send no correspondence o his address.) Business Offices 7903 Hendricks Place, Merrillville, nd. 46410 Address Sen all correspondence o 7903 Hendricks Place, Merrillville, ndiana 46410 Free upon reques o all ineresed paries. SECOND CLASS POSTAGE PAD AT CROWN PONT, NDANA.--------------------------------------~ j is no o be overlooked or swep under a heological rug of expediency. f such as hese coninue o "live afer he flesh", hey "shall die" (Rom. 813). Such individuals mus be apprised of heir precarious posiion and challenged o "come up" (Rev. 4 1) ino he realm where "affecion" is "se on hings above, and no on hings on he earh" (Col. 3 1) - ha is where real oneness is. No only do we have no desire o fellowship or even be around hose whose minds are riveed o he earh; no only do we find i difficul o be spiriually congenial and oleran of hose religious bigos whose hears are really no se upon hings above; we find ha i is quie impossible for us o be unied. is as hough we were rying o pu heaven and earh ogeher; flesh and spiri; Chris and Saan; darkness and ligh; righeousness and unrigh eousness. "Divlsion" is a work of he flesh (Gal. 520), and wherever i exiss flesh is dominan o some degree. The severance of uniy is no he resul of differing opinions, or of personaliy clashes, or because of differen levels of grace. is no he oucome of misundersanding or of an inabiliy o undersand. exiss where some are living by faih and ohers by sigh; some are walking in he ligh, ohers in darkness; some are spiriually minded, and some are, carnally minded. is he facious elemen ha causes division; and ha 'elemen is composed of hose ha walk by sigh, walk in darkness, and are carnally minded. Some are living uno self amids hose ha are living uno God. The uniy of he Spiri, on he oher hand, is he resul of "muual faih" (Rom. 112), and "walking in he ligh as He is in he ligh" ( Jno. 19). To live ruly Godward in every par of my being is o be unied o all ohers ha are in such a case. "They ha fear he Lord will be glad when hey see me", declared he man of God in (Psa. 11974); and again, " am a companion o all hem ha fear Thee, and of hem ha keep Thy preceps" (Psa. 11963). No sec, no denominaion, no "church" - only God o be "worshipped", and Chris o be "rejoiced" in, while "having no confidence in he flesh" (Phil. 33). Those ha are so walking know ha of which speak; ohers Page 2 mus "go and learn wha ha meaneh" (Ma; 913). May God gran hem he grace o do so. has been repeaedly brough o my aenion ha several well meaning brehren are making concered effors o unie professed believers hrough arduous and, we are convinced, sincere appeals. Having once made such aemps myself, know ha i is a grea burden o hose who devoe hemselves o such wriings. occurred o me, however, ha such appeals are ofen buil upon assumpion raher han spiriual facs. Because people are idenified wih a religious insiuion by no means indicaes ha hey are even remoely ineresed in "hings ha perain o life and godliness" ( Pe. 13). Religious insiuions are suffed o over-capaciy wih people ha are ignoran of he Scripures, well informed on he world, and whose appeies are so infiniesimally small concerning ruh ha hey scarcely can even be recognized. They enjoy no he hings of God, are lulled o sleep wih he songs of Zion, and are bored wih he preaching of he Word. They seek o vindicae heir own desires, are found in consan squabbles wih oher members of heir insiuion, and fervenly desire o execue heir own despicable will in defiance of he Word of God. Lile; if any, real ineres is susained in connecion wih knowing wha he will of he Lord is. The Law and he prophes are unknown, and he wriings of he aposles do no capure heir aenion. Now, hese hings are so apparen o he informed ha here is no need o furher speak of hem. The only quesion ha seek o raise is his; s i even proper o aemp o unie such people under he Name of Chris? s i no far wiser o seek, by God's grace, o summon hem o a walk in he ligh, and a life of faih. Ough no he Lord Jesus Chris be declared uno hem in such a way as o se forh His absolue preeminence. Their hears mus become enrapured wih Him and wih he ruh as i is in Him (Eph. 420-21); uniy, hen, will no be nearly so difficul. Pleas for uniy mus be pleas for people o live uno God and ou of he flesh; o lean no o heir own undersanding (Prov. 35-7), o rus in he Lord wih all of heir hear, and o "presen heir bodies a living sacrifice, wholly accepable" (Rom. 12ff). Tha is he rouble; God is segregaed from living! Somehow in he average professing Chrisian communiy God never has really affeced people's lives; He is no brough o bear upon he siuaions of life. Therefore men perpeually walk in he flesh, hus alienaing hem from all who are walking in he Spiri. Away wih hose mundane aemps o bring hem ogeher wih he spiriual - le hem become spiriual ha rue uniy may acually be affeced, no feigned. There is such a hing as fleshly congenialiy; we ough o refrain from calling i uniy in he faih or even associaing i wih ha spiriual affiniy which is so precious. Le our eseem for one anoher spring forh from our faih in Chris and ferven desire o walk well pleasing uno our heavenly Faher. Uniy is really no problem where hese facors are a realiy!

The Resurrecion Of Chris The resurrecion of Chris is a pre-eminen even, Grea and unquesionable emphasis is given o i in he Scripures. As we gaze upon his rare jewel of "he faih once delivered o he sains" (Jude 3), sundry and varied effecs will be realized. The glorious knowledge of Chris's Sonship and Diviniy, His accepance wih "he Faher of lighs", he effecualiy of His vicarious sacrifice, he knowledge of he forgiveness of sins, he pre-eminence of he reign and power of he Chris, and a persuasion of he ranscendan power ha is oward us ha believe-all of hese, and more, flow forh from a rue undersanding of he resurrecion of he Lord Jesus Chris from he dead. Concerning he auheniciy and realiy of our Lord's resurrecion, i is beyond quesion. We have more han abundan winesses o esablish is reaiy o oulr inellecs. The welve aposles, he wachers of he omb, Paul, Sephen, above 500 a once ha saw Him (1 Cor. 156), Mary, he wo on he road o Emmaeus, and ohers. f i be counered ha all of hese winesses are found in he Scripures, we gladly admi ha hey are; bu, hen again, he Scripures - he Bible - is he only book ha deals exhausively wih he life of Jesus of Nazareh, so we see nohing wrong wih ha. Albei, he primary evidence of our Lord's resurrecion is no hisorical or inellecual, bu spiriual. is comprehended by faih, and no by science. As a paricipaion in he resurrecion life of Chris is experienced wihin he spiri by faih, he realiy of ha even is once and for all esablished o he hear. Furher, unless ha is experienced, here will be eiher doub or indifference concerning he Savior's resurrecion. Bu, i is no our purpose here o deliver an apology for Chris's resurrecion, bu raher o expound i o your edificaion. Chris's Resurrecion Taugh By Himself. During our Lord's earhly minisry, while He abernacled here in "he likeness of sinful flesh" (Rom. 83), He coninually augh His disciples concerning His hen forhcoming resurrecion. How ofen do we read His words; "From ha ime forh began Jesus o show His disciples how ha He mus... be raised again he hird day" (Ma. 1723); "Bu afer ha 1 am risen again...' (Ma. 2632); "He charged hem ha hey should ell no man wha hings hey had seen, ill he Son of man were risen from he dead" (Mark 99); "And hey shall scourge Him, and pu Him o deah; and he hird day He shall rise again" (Lk. 1833); "Thus i is wrien, and hus i behooved Chris o suffer, and o rise from he dead he hird day" (Luke 2446); ec. (Jno. 219; 1223; 1616). Sill, he sluggardly disciples failed o grasp he significance of wha He said, i seemed. Wih minds riveed o he earh, hey saw only he possibiliy of osirig Him forever, no of receiving Him eernally hrough he means of he resurrecion. Alas, prior o Penecos i was ruly he day of spiriual limiaion, for he Spiri "was no ye given, because ha Jesus was no ye glorified" (Jno.738-39). Their doubing and heir faihlessness was no exraordinary, bu was an expression of naure's deficiency. We sand no in judgemen agains hem - God forbid - bu glory in our Lord Who remained so oleran and paien wih hem in heir spiriual blindness and hardness of hear. His repeaed references o His glorious resurrecion were only evidenial of His grea longsuffering, which we accoun o be salvaion ( Pe. 315). Our Savior had in mind he day of he Comforer, Who would "bring" o heir remembrance hese ranscendan houghs and ruhs (Jno. 1426), and impregnae hem wih power and glory o heir hears. Our Lord speaks in view of His "eernal purpose" (Eph. 3 11) and in order o he realizaion of ha purpose by His sains. Ofen, like he disciples before he coming of he Holy Spiri, ha insrucion goes unheeded and un discerned by hose "upon whom he ends of he world are come" (1 Cor. 1011). Neverheless if we, like hey, give heed uno he words of our Savior, cloudy hough hey may now appear, he "day will dawn and he daysar arise in our hears" ( Pe. 119). The Resurrecion - The Desrucion of Deah is wrien ha he "las enemy ha shall be desroyed is deah" (1 Cor. 1526); ha is he final opposiion o be faced by "God's elec" (Rom. 833); he las oupos of resisance. Wha a blessed and holy conemplaion i is o hink of i, when he old serpen shall verily be "bruised under our fee", as i is wrien (Rom. 1620). To effecually redeem His people, herefore, "he God and Faher of our Lord Jesus Chris" mus desroy ha mos formidable of all foes. f deah prevails over he "His Chris" (Rev. 1115), salvaion shall be rendered bu a fanasy! Anicipaing he conflic wih deah our Lord declared, concerning he Rock of His Diviniy; "he gaes of hell (hades-he abode of he deah) shall no prevail agains i" (Ma. 1618). Jesus spoke here of he iron gaes of deah which had successfully held all of her vicims up o ha juncure in ime. He knew ha His Faher would no "leave His soul in hell, neiher suffer His holy one o see corrupion" (Acs 227). Full opporuniy was given o deah o do her work. Three days and nighs he Savior lay in he omb, subjec, by rules of naure, o he' laws of morificaion. Deah reigned over Him, apparenly. During ha same approximae period of ime, morificaion had se in on Lazarus (John 11). Bu no so wih he One who possessed "he keys of deah and of hell" (Rev. 118). On he hird day He broke asunder he "pangs of deah, for "i was no possible ha He should be holden by i" (Acs 224). Shaking Himself like Samson of old, He shaered he for of he enemy and came ou from among he dead. The "las enemy" had been overcome, praise he Lord, and nohing' now sood beween God and His people. He verily "made a show" of principaliies and powers a his poin, "riumphing over hem" (Col. 215). Forever secured, now, were hose "chosen in Him from he foundaion of he world" (Eph. 14), for if ha final enemy was rendered powerless agains Chris Jesus he Lord, surely "nohing shall separae us from he love of God which is Page 3

!. THE VOCE OF TRUTH TAPE MNSTRY Under he direcion of Broher Jerry Wilson, a variey of recorded apes in boh monaural and sereo can be especially produced for our readers a -a nominal expense. Over 100 messages delivered o he brehren meeing a 26h and Colfax Srees in Gary, ndiana, are offered, ogeher wih numerous Gospel songs by prominen quares and oher recording ariss. These apes will be sen, o hose who are ineresed, a lower coss han regular blank 5/1 and 7" reels. We urge our readers o avail hemselves of his minisry wihou hesiaion. Direc all correspondence for furher informaion o THE TAPE MNSTRY Broher Jerry Wilson 7903 Hendricks Place Merrillville, nd. 46410 i i, i +. in Chris Jesus" (Rom. 835-39). The "Capain of our salvaion" (Reb. 210) has been exaled "far above all principaliy and power" (Eph. 121), "angels and auhoriies and powers being made subjec o Him" ( Pe. 322). ''hey have all been proven o be inferior o Him hrough His own resurrecion. The resurrecion also validified all of he claims of our Lord. When He "dwel among us" (Jno. 114), He declared Himself o be "he Ligh of he world" (Jno. 812), "he Vine" (Jno. 151), "he Bread of life" (Jno. 635), "he Way, he Truh and he Life" (Jno. 146), "he Door of he sheepfold" (Jno. 107, 9), and "he Good Shepherd" (Jno. 1014). He proclaimed ha He was "sen" of God (Jno. 530), "spoke he words of God" (Jno. 334), "pleased" he Faher (Jno. 8 20), and was "going" o he Faher (Jno. 733). He claimed ha he Faher "knew" Him (Jno. 1015) and "revealed" Him (Ma. 1127), ha no one could ake His life from Him (Jno. 1018), and ha He and he Faher were "one" (Jno. 10 30). He announced ha he Scripures acually bore winess of Him (Jno. 539), and ha even Abraham rejoiced o see His day (Jno. 856). He idenified all ha heard Him wih he inner ear as God's sheep, and disowned all who could no hear or perceive His words (Jno. 843). He was narrow in His heology, saing ha hose ha were in disagreemen wih Him "knew neiher he Scripures nor he power of God" (Ma. 22 29), and ha if a man did no receive His words he was a foolish man (Ma. 726ff) and would suffer in he day of judgemen (Jno. 1247ff). He proclaimed ha He came no o judge he world, bu o save he World (Jno. 1247), and ha Saan had "nohing" in Him (Jno. 1430). All of hese claims were made in connecion wih Jehovah God. f hey were no rue, God would deny Him, hus evidencing heir falsiy. However, if hey were rue, he Lord of heaven and earh would vindicae His Son by reversing he verdic of earh upon Chris Jesus. Men Page 4 ) couned Him unworhy o live, and hus crucified and slew Him (Acs 236). Alhough i was done according o he "deerminae counsel and fore- knowledge of God" (Acs 223), ye men's hears were fully in accord wih i, being filled wih all malice and envy and hared. Their rejecion of Chris was a very real one (Jno. 111; 319-21). Bu, praise God, he Faher "raised Him from he dead" (Rom. 64; Acs 224), hus declaring Him o be "he Son of God wih power, according o he spiri of holiness, by he resurrecion of he dead" (Rom. 1ff). Man's judgemen and Saan's power were boh repudiaed as invalid and void when he earh shook and convulsed as he Son of God and rnan arose in power and glory. The epiomy of ruh is Jesus Himself. The epiomy of man's naural judgemen is seen in His reacion oward Jesus. The whole combinaion of Saan's power is seen in he converging aack of he "power of darkness" upon he "holy One of srael". The vicor of ha dreadful confronaion no only was o ake he spoils, bu His vicory compleely and horoughly nullified he validiy of his opponens. Chris arose! And by virue of ha resurrecion he enire naural order of hough was overhrown, ogeher wih Saan and all of his cohors. The resurrecion, hen, was no merely hisorical, bu i was demonsraive; demonsraing he fac ha Divine wisdom has always ruled, and always shall. We furher see his o be rue no only in he realm of observable naure, bu in ha more excellen sphere of redempion. The glorious ruh is ha our Lord's resurrecion, once subsaniaed o he hear by he Word of God and hrough he minisry of he Holy Spiri, will esablish one in he faih and fully persuade he hear of he eernal naure of salvaion. is for his reason ha Saan seeks o minimize, if no alogeher obscure, he blessed ruh of our Lord's resurrecion from among he dead. Afer all, he promise is ha if we confess wih our mouh ha Jesus is he Chris, and believe in our hears ha God raised Him from he dead, we shall be saved (Rom. 109). Furher, he promise is given o our hears; "Bu for us also, o whom i (righeousness) shall be impued if we believe on Him ha raised Jesus our Lord from he dead" (Rom. 424). Tha he resurrecion of Chris is inegrally associaed wih he forgiveness of sins is clear, for, "He was delivered for our offences and raised again for our jusificaion" (Rom. 425). 0, o know more of "he power of His resurrecion" (Phil. 3 10); ha is o be our aim. is ha same power ha is o usward who believe (Eph. 118-20). Furher, His resurrecion is God's pledge o us of our own fuure resurrecion from he dead ( Cor. 614; Rom. 811). When speaking of he resurrecion of Chris, he Holy Spiri is very emphac, so as o draw our implici aenion o his poin; "Who is he ha condemneh? is Chris ha died, yea raher is risen again... " (Rom. 834). Our remembrance, brehren, is o be sirred along hese lines. The challenge is made o our hears; "Re(Please urn. o page 6)

Commenary On Philippians By Richard Ebler Chaper One (con.) (vs, 29, 30) "For uno you i is given in he behalf of Chris, no only o believe on him, bu also o suffer for his sake; Having he same conflic which ye saw in me, and now hear o be in me." The conjuncion "For" a he beginning of his verse connecs i wih he preceding verse, showing wo grea primary reasons why we are no errified by our adversaries; for when we know ha our suffering is a gif from God, we are able o ake i calmly as a oken of salvaion. (v. 28). Furhermore, when we see ha even believing on Chris is a gif from God so ha our whole salvaion is "of God" (v. 28) raher han by our own supposedly free will (Phil. 2 13 James 1 18, John 1 13), his also forffies us o endure suffering. When he says "uno you" he is comforing he Philippians wih.he, ruh or heiz.personal.i spacific elecion of God, as i is wrien, "Blessed is he man whom hou choses, and causes o approach uno hee, ha he may dwell in hy cours" (Psa. 654). Paul, hen, says ha boh faih and suffering are gifs from God. "He wisely joins faih o he cross by an inseparable connecion, ha he Philippians may know ha hey have been called o faih in Chris on condiion ha hey endure persecuions for His Name; as hough he had said ha heir adopion can no more be separaed from cross-bearing han Chris can be orn asunder from Himself." Suffering appears o be conrary o salvaion when we view i apar from faih. Sains someimes fear ha suffering will drive hem away from God, bu Paul in he eighh of Romans ells us ha nohing can separae us from he love of Chris, and ha God has ordained suffering o conform us o Chris's image. We are appoined uno afflicions ( Thess. 33) which are "accomplished" in all rue brehren ye in he world ( Peer 59). is he pahway o God and no from Him as long as we are no oo lazy o ake up our spiriual food and weapons daily. This explains why suffering is ruly a gif. works for us a far more exceeding and eernal weigh of glory. expands our eernal reign wih Chris. is an effecual means of puing off he old man and puing on he new man. burns ruh ino our hears. drives us o he hrone of grace. reminds us of our sinfulness, Chris's suffering, and God's sovereigny. makes us disconen wih earh and whes our appeies for heaven. keeps us humble. provides insigh ino many Scripures. exercises our faih, our hears, and our minds. Tha hese win gifs are from God should require lile proof, for "a man can receive nohing excep i be given him from heaven" (John 327); no, no even power o do evil (John 1911, Kings 2223, Acs 427, 28). No only faih, bu repenance is of Divine origin (Eph. 2 8, Acs 13 48, Acs 531, Tim. 225). The Philippians had a demonsraion of his in Lydia "whose hear he Lord opened" (Acs 1614), as well as ohers. No only faih, bu he exercise of i and he frui of i, are given of God, "even as he fruis of rees a he rirs creaion were produced, as well as he rees which had a power o bear hem." The expression "in he behalf of Chris" is someimes rendered "for he sake of Chris" and hen he verse would mean "because of Chris's meri before God hese blessings are besowed," even as David blessed Mephibosheh for Jonahan's sake ( Sam. 9 1). Ye in several versions his expression is rendered he same as in he King James Version, "in he behalf of Chris," as hough o encourage us o look o Chris Himself as he One who "measures" our sufferings and sends hem forh o us (sa. 277-9), since he very highly qualified for he ask as a man acquained wih grief and able o be ouched wih he feeling of our infirmiies. He himself _ when he ascended from he earh lef "behind'" a measure of his sufferings for nis church o- "fill up" (Col. 124). sweeens he cup of suffering o know ha we are paraking of his suffering, and hus i is called he "fellowship of his suffering" (Phil. 3 10). This willingness o suffer for Chris's sake separaes he sheep from he goas. Those who always live uno he Lord uncompromisingly will find ha whenever hey suffer, i will be for Chris's sake. Bu he hypocrie wih his seasonal, formal religion will no be willing o suffer for Chris. Babylon is conspicuous for his mark. To suffer for Chris's sake is a comprehensive erm. One wrier has said ha i is o suer "for he sake of Chris personal; for he sake of Chris mysical, for his body's sake he church; for he sake of his Gospel, and for he sake of his cause and ineres in he world;" "This is he lowes subjecion ha can be o God, bu he highes honour boh o him and us. This made Laimer, afer he senence pronounced on him, cry ou, ' hank God mos hearily for his honour.' Saunders said, ' am he unmeees man for his high office ha ever was appoined o i.' 'Such an honour i is,' said Carless, maryr, 'as he greaes angel in heaven is no permied o have. God forgive me mine unhankfulness.' " The aposles rejoiced ha hey were accouned worhy o suffer shame for his name (Acs 541). Along wih common conflic comes common consolaion, for God comfors us in all our ribulaions ha we may be able o comfor hem which are in any rouble by he comfor wherewih we ourselves are comfored of God ( Cor. 14). Thus Paul is able o boh comfor he Philippians and confirm his eaching by his example. The Philippians were probably undergoing persecuion a his ime and Paul had probably heard of i hrough Epaphrodius who had aken provisions o him and would soon reurn. Paul forifies hem by recalling o heir minds ha hey had beheld his own persecuions here in Philippi (Acs 16) and ha from Epaphrodius (Please urn o page 8) Page 5

The Korean Minisry For he pas few monhs we have been publishing THE WORD OF TRUTH in Korea under he direcion of Broher Jonahan Kwon. We praise he Lord for his grea and effecual open door whereby we may share he hings our Heavenly Faher has given us o see. Over 20,000copies a monh are being ranslaed ino Korean and disribued among he people here, a sizeable quaniy going o he Korean army for planned disribuion. n a recen rip o his counry on governmen business, broher Kwon graciously sopped o confer wih us and rehearse he working of he Lord. He repored ha approximaely 50,000o 100,000copies of THE WORD OF TRUTH are requesed for each monh. Financially, he Lord has no a his ime made his possible, and herefore we lif he maer up o Him wih Whom all hings are possible. A he same ime, and in conjuncion wih he policy of he Aposles of old, we are apprising our readers of he siuaion in order ha hey migh also join wih us in he work. Broher Kwon relaed o us ha i is presenly possible for hem o procure an addiional offse prining press for his work a a good price. The oal cos of his press is $21,000.00. A his ime only $7,400.00is needed o complee a paymen on his versaile piece of equipmen. f we can assis our Korean brehren in he procuremen of his press, THE WORD will be prined a no cos for a significan period of ime, ogeher wih racs, bookles, and oher lieraure ha sends forh he message and word of reconciliaion. The monhly quaniy will be significanly larger also - all will be prined a no addiional cos. Because he maer is urgen and heavy upon our hears and consciences, we are informing you of he siuaion. is a worhy work, one honoring o our God. We are asking ha youjoin us according o your abiliy in accomplishing he work he Lord has given us o do For informaional purposes all gifs are ax deducible, and will be honored wih a receip. s our faih and love equal o his opporuniy? May our Faher gran you wisdom and deerminaion o abound in his grace also. The Resurrecion of Chris (From page 4) member ha Jesus Chris of he seed of David was raised from he dead according o my gospel" ( Tim. 28). Furher, we were begoen again uno God by he resurrecion, as i is wrien; "Blessed be he God and Faher of our Lord Jesus Chris, which according o His abundan mercy, hah begoen us again uno a lively hope by he resurrecion of Jesus Chris from he dead" ( Pe. 13). Wha can we more say of his grand even; i marks he beginning of a new era in he earh; an era of unsurpassed power and glory. There by an ascended Chris, is assurance graned o men, as i is wrien; "He will judge he world in righeousness by ha man Whom He hah ordained whereof He hah given assurance o all men in ha He hah raised Him from he dead" (Acs 1731). s i no rue, beloved, ha Page 6 if when we were enemies "we were reconciled by His deah, much more shall we be saved by His (resurreced) life" (Rom. 5 10). Le us peer ino his foundaional ruh more, and have done wih lesser hings. A raised Chris is a powerful, lifegiving Chris! Le men emphasize His earhly minisry if hey will, bu hey do us no service. His earhly minisry was bu a prelude o ha greaer and fuller minisry wihin he abernacle ha is se in he heaven. There, from he "righ hand of he Majesy on high" (Heb. 13ff), He minisers life o as many as have been given o Him (Jno. 171-3). We have no ime for a Gospel ha does no make a pre-eminen maer ou of our Lord's resurrecion. is ha resurrecion life ha is Sovereignly sen ino our hears in order ha we migh pulsae wihin wih he vialiy of Divine union. Everyhing hinges on his resurrecion - everyhing! Our enire redempion; i all sands or falls upon he fac of his ruh - Chris was raised from he dead. is our ferven desire ha all men everywhere migh behold in larger scope and greaer clariy his resurrecion, for when ha vision floods he hear and soul, here comes a new view of everyhing; new life in everyhing; new vialiy and hope. Remember, herefore, ha Jesus Chris was ruly raised from among he dead; and "keep" i "in memory" ( Cor. 151-3). The Power Of Flesh Why is i ha my hear grows sad wih weariness of flesh? he mind grow dull wih apprehension low? To each me ha reasures own in earhen vessel weak o show am dissaisfied when earhly pangs know; Revealing yearnings deep wihin for immoraliy his frail abernacle hen asunder burs. To ever dwell wih my blessed Savior, unencumbered, unhindered - and filling where hirs; To push away his earhly house, my longing srong and rue love i no, i draws me back o earh. o for release from vileness caged abou my soul while pure wihin is evidence of new birh. Occasionally ha ug upon my inward man grows srong, feel he gap wix God and me grow wide Then doh fear possess my reins, compelling me o cry uno he Faher hrough he Son in whom confide. Here see a ruh revealed as from he Faher's Throne insrucing me effecually for good; Tha when he flesh doh dominae in misery dwell, pracically obscured from my eernal food. Disracion from my Jesus and wha He means o me, a sympahy for carnal hings doh rise, And heaven wanes and drifs away mids gloominess of hough, unil my faih see he Chris before my eyes.

Pungen Poins "his is he vicory ha overcomeh he world (wheher wihin us or abou us), even our faih" The Scripures were no wrien in order o ( Jno. 54-5). As Chris has died for our sins he subsaniaion of preconcieved dogma; raher, "according o he Scripures" ( Cor. 153, so hey were wrien in order o he conveyance of hose ha see his ruh wih he "eyes of heir realiy o our hears and minds. They speak of undersanding" (Eph. 118), or "faih" (which anoher sphere, anoher order of hings rans- is he "subsance of hings hoped for, he evicendan o his world and his life. Thus hey dence of hings unseen" (Heb. 111), have he are no precious o hose ha have no love for experience of knowing heir sins are forgiven. To he ruh, nor are hey adapable o humanly pu i anoher way, hose ha ruly "behold he conceived noions. is only as we have an in- Lamb of God ha akeh away he sins of he eres in he hings of which hey speak, and a world" (Jno. 129) have he joy of experiencing fellowship wih he One of Whom hey speak ha he removal of he sin barrier and he presence hey become imporan o us a all....-. -.-...._....of_.nnocencv beore., he Almighy. _Works, _or_..._._ mere human endeavors o keep he Law of God, The quesion is propounded by he moderns; are of no avail in his maer. There is no meri "Are he Scripures relevan o his ime"?, or, in us ha can consrain our Faher. The works "s Jesus Chris relevan o my life"? Bu hese have been "finished from he foundaion of he quesions are hemselves irrelevan in view of world" (Heb. 4 3)! he ruh. They all begin wih he basic posulaion ha his life is he primary life, ha now is he predominae period, and ha social finess is he prime concern. However, hese premises are all wrong! Properly viewed, he quesion becomes, "s my life relevan o he Scripures? Am suied for he world of which hey speak? Am redeeming he ime knowing ha he days are evil?" The objecive of he suden of he Scripures is no o bring he Bible o bear upon his siuaion, hus making his siuaion he preeminen hing and he ruh secondary. is, raher, o seek by he grace of God, o bring his life ino harmony wih "he ruh as i is in Chris Jesus." Conrary o much of he proclamaion of our day Jesus is no o be declared as "he answer o your need!" He is he Son of God! Tha may seem rie, bu i is no a all rie! Man does no know, by naure, his need, nor can he see he Kingdom of God unil he is born again (Jno. 3 3-5.) He is compleely and oally oblivious o eernal realiies and eernal needs apar from he Lord Jesus and union wih Him. Man mus have his eyes removed from himself, his Circumsances, his supposed needs, ec., and see "Jesus only" (Ma. 178). By so doing he will a once become aware of rue needs and real circumsances. Le us cease from presening Chris he Son of God as a cure-all for man's domesic and fleshly ailmens. He is no so declared in he Word. Se Him forh as he Son of God, sen forh of he Faher o perform His good pleasure. Wha He did and Who He is has nohing o do wih man's comprehension of himself or his siuaion. has o do wih realiy and wih he Lord's own appraisal of he needs of man. While some may view Him as he answer o family and social problems, prefer o see Him as he "Lamb of God which akeh away he sin of he world." There is no barrier beween God and man bu sin! Sin, on he oher hand is epiomized in unbelief (Jno. 169) - a discrediing of he "record God hah given of His Son" ( Jno. 510). He ha can believe has overcome he world and morified he sin ha is in his members, for The evoluionary hypohesis resuled from he ignormen of God and His ruh, and i flourishes by he same means. is indeed lamenable ha churchmen of renown refuse o repudiae his sophisicaed dogma, even eneraining a carnal sympahy for i. DOing conempible obeisance o his unsuppored heory, religious sophiss speak of "long creaion days", an "ageless period" of ime in Genesis 11-2, and "geological ages." No one shred of observable change can subsaniae he heory of evoluion - ha is why i is called a "heory." Ye, i is augh dogmaically and embraced enaciously in schools of "higher learning", while a he same ime oleraed by men of purpored religious persuasion. The posulaion of organic evoluion and muaions are conrary o he ruh of he creaion; hey obviae Jehovah God. Such dogmas credi "naure" and "chance" wih Jehovah's working, and hus rob Him of His glory. Such mundane displays of ignorance mus be exposed and repudiaed by believers, each o heir own measure, and in accordance wih heir faih and percepion. There is no need for any believer o give place o Darwin's "evoluion of he species." God forbid ha hrough crafiness he world should maneuver any child of God ino a posiion of compromise a his poin. Hold your ground and keep he faih, brehren, boh young and old. is grieving o he hear of he discerning o have o acknowledge ha our enemies' observaion of he church a large is correc. is a big business, engaged in financial manipulaions and invesmens, ungodly in is depormen, and hypocriical in is way. does seek self gain, is primarily ineresed in mancial independence and making a name for iself. adverises iself, gains is wisdom, echniques and mehods from he world, and is acceped as a legiimae insiuion by hose ha are he avowed enemies of Chris. Bu we who worship God in spiri, and rejoice in Chris Jesus, while having no confidence on he flesh (Phil. 33), hold no counenance for such hings. suppose ha we migh be known as spiriual hippies. We are agains he religious esablishmen, and are no ashamed Page 7

o be known as such. We rejec oally such insiuionalism as disgraceful o our Savior and harmful o our spiris. Tha which leaves man a ease in iniquiy, while a he same ime pacifying he mind wih a pseudo-religiousiy is our enemy, and we aim o oppose i, looking forward o is decreed fall and desrucion. We seek no o reform i - God hah cursed i. We raher summon all such as are ender-heared oward God o come ou from her "wihou he camp, bearing His reproach" (Heb. 1313). The ruh mus be loved before i can or will be pursued. The absence of an earnes ques for ruh bu indicaes he absence of "he love of he ruh." Such a condiion is mos cerainly alarming, because o all such individuals God sends "srong delusion" ha hey should believe a lie, ha all migh be damned who believed no he ruh bu had pleasure in unrigheousness" ( Thess. 211ff). A Summary Of Moses And The Prophes ".. saying none oher hings han hose which Moses and he prophes did say should come ha Chris should suffer, and ha He should be he firs ha should rise from he dead, and should show ligh uno he people, and o he Geniles" - Acs 2622-23 The Holy Spiri ofen summarizes grea bodies of ruh in single senences and shor phrases. This is in order o he mediaion and musing of he sains. While musing herein, he fire indeed burns (Psa. 393), and he Lord begins o speak o our hears concerning hings "ha perain o life and godliness" ( Pe. 13). Now, noe how he Spiri epiomizes he ruh as conained in Moses and he prophes. He does no speak of hings ha are apparen o he flesh; indeed, hese hings were hidden from ages pas ( Cor. 26-7), unable o be perceived by "he hear of man" ( Cor. 29). And ye, nesled wihin he parchmens of he prophes, couched wihin heir convicing and sirring words were ruhs oo high for morals o know. They perained o he "eernal purpose" of God (Eph. 1 9-11), he saving of His chosen people, and he glorificaion of His grace. The Aposle Paul was given o see hese hings, ogeher wih all sains (Eph. 32-8; 3 18). Observe he glorious realiies here declared. (,1. "Tha Chris should suffer." Tha speaks of His subjecion o he wills of men, o he avarice of rulers; o he insaiable desire of demons and evil spiris. ndeed, Herod and Ponious Pilae, ogeher wih he rulers of he people, he Jews and he Geniles were "gahered ogeher agains Thy Holy child Jesus" (Acs 427). A heir hands He suffered cruel mockings, shame and spiing. Crowned wih horns in derision, scoffed, beaen, and smien wih a reed, while having he very hairs plucked from his face (sa. 506). His visage was marred more han any of he sons of men (sa. 5214). Too, He was assauled by Saan and all of he hoss of hell, dragged down, as "i were, ino he boomless pi while His heavenlv Faher forsook Him in order ha He migh, as he grea scapegoa, bear our sins ino a far counry where hey never again would be brough o remembrance. His deah a he hands of men, all ha preceded i, His deliverance o he powers of darkness, and His forsakemen by His Faher in heaven - all of ha is included in His suffering. (2. "Tha He should be he firs ha should rise from he dead." Tha is, he firs of a new order; yea, he "firs born among many brehren" (Rom. 829). This speaks of Chris's poseriy; of he "generaion" ha none could "declare", bu which is realized in he creaion of a new and holy "naion" wihin His loins. n he resurrecion of our Lord Jesus all of he sains become acceped wih he Faher. A naion was born in a day, acceped and jusified before he God of all he earh. All of ha and more is in he resurrecion of our Lord Jesus. (3. "And should show ligh uno he people." This speaks of our Lord declaring he counsel of God o he ancien people srael; and here ye remains a "remnan" among hem according o he "elecion of grace" (Rom. 111-6) ~ The Gospel is o he "Jew firs", and Chris ye has a minisry o hem when He shall come ou of Zion o urn away ungodliness from Jacob and fulfill he covenan of God uno hem by aking away heir sins (Rom. 1126ff). (4. "And o he Geniles". These are he people ha "sa in grea darkness", ha "were no a people." Those o whom he law was no addressed, neiher he prophes, nor he promises, nor he covenans, he divine service, nor he adopion (Romans 94-5). These were "wihou hope in he world" (Eph. 2 12), and ye Jesus has come o shine uno hem in he resplenden glory of His Faher (Heb. 11-3). Having grafed hem ino one body wih he ancien people here is now "one new man" - praise he Lord. This is he message wih which Moses and he prophes occupied hemselves. Can you see i? Commenary on Philippians (From page 5) hey would hear of his similar imprisonmen a Rome. He calls his spiriual offspring o his faherly example of suffering o encourage hem in bearing he image of heir paren, since every seed does bring forh afer is own kind (Gen. 1 21). Genuine spiriual suffering springs from genuine faih and is universally of he same naure wheher in Philippi or Rome. So may ours be found!