Barnes church of Christ

In the early years as men were “searching for the ancient order of things” questions came up, articles were written, sermons were preached, and debates were conducted, and even division resulted over a number of subjects. One subject was that of baptism! As truth was learned on one subject, it was put into practice, but over time, this resulted in men leaving the denomination they were members of, as most were members of some denominational church. We of today need to learn to appreciate their struggles! All of these “truth searchers” were confronted with great opposition from their denominational friends and even family members at times. Yet, their love for truth burned so deep within their hearts, nothing would stop their march toward truth that would save their souls!
Of course, many subjects came up and became the object of searches to determine just what the inspired writers taught on the subjects. They understood truth stood in the inspired word and not within the thought and writings of men! Jesus himself settled this point when he asked: “The baptism of John, whence was it? from heaven, or of men?” (Matt. 21:25). Prior to the 1800’s many men had written on the subject of baptism, but it was still true, it was “of men,” and not “from heaven.” If these men had written truth on the subject of baptism, the truth was “from heaven,” and the authority was still not in the men who wrote. This brings us to the subject of quoting men from the time which we fondly call, “the search for the ancient order of things.”
These men were truly giants of the time! They stood equally with the founding “fathers” of our nation, in devotion, intelligence, and statesmanship. In fact, some of these men were friends with the politic leaders of their time. But, it must never be forgotten, they were just men, subject to the failities of mind of other men, then and now. In fact, it is not uncommon to find within their writings where they wrote two different ways on the same subject. Keep in mind just here, that Thomas and Alexander Campbell were Presbyterians and as such had received infant baptism, sprinkled; thus, the first study was what is called the mode of baptism. After much study of the subject, it was rightfully concluded that baptism in the New Testament was immersion. At this time, neither Thomas nor Alexander questioned their own baptism, though neither had been immersed. This helps us see the difficulty they had in putting together their learning and practice. In this case, both had been taught wrong and been baptized wrong, but came to understand that what they had learned was wrong.
It was in 1812 at the birth of Alexander’s first child that a serious study of scriptural baptism was made. The Campbell’s had all been sprinkled as babies, therefore, they concluded that they had not been scripturally baptized; that is, they had not been immersed. Mathias Luce, a Baptist preacher, was persuaded with some effort to immerse them. Here a question needs to be asked, “Why was it hard to persuade a Baptist preacher, who believed that baptism is immersion, to immerse them? Is there something missing in the story to this point?” For one thing, Campbell stipulated there was to be no “religious experience” called for, as there was no New Testament account of any converts ever being called upon to do so.
Though Campbell had come to understand the correct “mode” of baptism, immersion; had he in his “search for the ancient order of things” come to understand the purpose of baptism as it relates to remission of sins? Maybe we cannot answer this question, as we were not there and only have what he and others have written. However, it would only be a few years later that Campbell would write: “I do earnestly contend that God, through the blood of Christ, forgives our sins through immersion – through the very act and in the very instant.” Let it be understood, what Campbell knew, when he was immersed or did not know, does not change truth!
In this first article in this series, may I be so brave as to ask what others will not ask, was Campbell, at the time of his being baptized, if he failed to understand that baptism is unto the remission of sins; thus, his learning being wrong, was he baptized biblically? Be it before far from me to put myself upon the Throne of God; but I will not give comfort to those today who have not been taught why they must be baptized into Christ, and that baptism is unto the remission of their sins! Neither my salvation, nor anyone else’s depends on Alexander Campbell and his baptism! It is my responsibility to teach the truth, the whole truth, and nothing, but the truth! Why would any gospel preacher do less?

— Frank R. Williams

The question has been and still is being raised, even among members of the churches of Christ, is baptism necessary to salvation? Yet, through the years preachers in the churches of Christ have debated this subject hundreds of times; while affirming that baptism is necessary unto remission of sins. It may also be said, that preachers in the churches of Christ have debated Baptist preachers so many times and converted so many members of the Baptist Church, that the Baptists stopped debating the subject!
Now, it is not uncommon for Baptist preachers to write on their “blogs” great swelling and bold articles, but when challenged, not a word is heard from them. Here is one question, a bold Baptist preacher put forth: “If the water pipes broke and the baptistry was bone dry, would my salvation have to wait until the plumber showed up? If I were to die before then, would I go to hell? If obedience to water baptism is the means of forgiveness of sins, then I would.” (Bold words are his.) Let us just ask him, if I die before I believe, will I go to hell? If I did not repent before I die, will I go to hell? No answer is necessary! Is it so hard to locate enough water to immerse a person in?
Here is another of his questions: “If my past sins are forgiven when I am baptized in water, and it is possible for me to “lose my salvation” and go to hell after being baptized, then wouldn’t my best chance of going to heaven be to drown in the baptistry?!! – before I had a chance to sin so as to be lost again? If I wanted to be absolutely sure of heaven, isn’t that my best opportunity?” Here I will let John the apostle of Christ answer: “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us” (1 John 1:8-10). First, John is writing to those who have had their sins forgiven. Of course, our brave writer is teaching against “falling from grace,” therefore, I shall allow Paul to answer the question: “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace” (Gal. 5:4). Did Paul teach that one can fall from grace? Yes, he did and that is the end of the debate! It does not matter how one falls from grace, if it can be done, it can be done! (If you would like to look the page up: The quotes were taken from: David Martin, pastor of the Solid Rock Baptist Church, 5893 Old Brownsville Rd. E, Bartlett, TN 38135 USA; phone: 901-634-1622).
Now, let us get back to the subject of baptism. Turning to another Baptist preacher, Oscar Gibson, who writes under “Providence Baptist Ministries” while addressing “Baptists and Beliefs;” he writes: “We come now to answer the question of so many people, ‘why don’t Baptists accept the baptism of other faiths?’ I believe I can make it quite clear.” So, just how does he make it clear? Here are his own words: “The ordinances of Baptism and the Lord’s Supper were not given to any individual, but to the church that Jesus built. Since Baptist churches are the only churches in the world without human origin, and go all the way back to Jesus Christ, we contend that Jesus gave the ordinance of baptism to these churches.” Before continuing, here is good time to look at the word “ordinance.” The English word “ordinance” means “an authoritative rule or law; a decree or command.” However, in Ecclesiastical terms, it refers to: an established rite or ceremony, a sacrament, the communion. It is best to see how the inspired writers of the New Testament used the words, but there are more than one such Greek word which needs attention: 1) “dikaioina,” means: “that which has been deemed right so as to have force of law” and is found in Luke 1:6 and is used referring to the Law of God; 2) “dogma,” means: “doctrine, decree and is found in Ephesus 2:15 and is used of the Law of Moses ; 3) “ktisis,” means: “the act of founding, establishing” and is found in 1 Peter 2:13 and is used of ordinance of man. These are given to show that the word “ordinance” is not limited to baptism and the communion. Though is it clear that Baptists so limit it! However, Gibson writes: “All Protestants received their authority to immerse and administer the Lord’s Supper from the Roman Catholic church, or from the church from which they went out in protest.” This means that the baptism of all other churches is not acceptable to the Baptist!
Did I hear a protest? Did I hear someone say, this is just not so? Let Gibson speak for himself: “Thus we do not accept the baptism of other faiths.” He also made the point that Baptists do not teach that baptism has anything to do with salvation! He wrote: “Understand, we are not talking of salvation. We are speaking of baptism.” There it is as clear as it can be stated; baptism has nothing to do with being saved! Yet, Jesus said: “He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:16). Yes, it is true, that baptism is only for those who believe the gospel and being saved follows being baptized!

— Frank R. Williams

There is a practice among us to quote the early preachers (1800 – 1900), those who were “searching for the ancient order of things,” and to use them as authority. As one who teaches, “The history of the churches of Christ in America” (Having changed the term by which his period is identified because of how it has been abused.), one of the early things I learned was that it was not easy to come out of denominationalism! Then, as one who came out of denominationalism, I can say first hand, it is not easy to put away what one has been taught and embraced as truth for years! Thus, I have a firsthand experience, yet, my “darkness” was not near so “dark” as those early searchers!
In my teaching, I have described their efforts as, “one step forward and two backward” and two steps forward and one step backwards,” but finally, they were taking more steps forwards than they were taking backwards. Yet, at times they appeared to fall backwards! However, it is described, it was never as easy as one might believe! This continuing struggle can be seen in the writings of many, if not most, of those early “searchers!” One place this can be seen is in the subject of baptism.
Before getting into their writings, which show the personal struggles, allow me to point out that we have among us some young and some not so young preachers today, and yesterday, who have taken up the same debate, that a person does not have to believe that baptism is unto remission of sins; in order to have his sins forgiven in baptism. That is, if a person believes that he was saved, that his sins were forgiven before baptism, nevertheless, his baptism is biblical. Meaning, it is still according to Jesus’ words: “He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:16). In fact, this person may believe that these words do not be belong in the New Testament at all! This person in fact, does not believe Peter’s words: “Repent, and be baptized every one of you in the name of Jesus Christ for (eis, into, unto, to, towards) the remission of sins, and ye shall receive the gift of the Holy Spirit” (Acts 2:38). As he believes that he was saved before being baptized; that his sins were forgiven before and without baptism! Yet, it is now being taught, and has been taught by some through the years, that this person’s baptism is biblical and should be acceptable.
It is easy to quote from the early preachers, of which we wrote above, at different times in their writings views which go backwards and forwards. Take a quote from Alexander Campbell: “Therefore, none but those who have first believed the testimony of God and have repented of their sins, and that have been intelligently immersed into his death, have the full and explicit testimony of God, assuring them of pardon. To such only as are truly penitent, dare we say, ‘Arise and be baptized, and wash away your sins, calling upon the name of the Lord,’ and to such only can we with assurance, ‘You are washed, you are justified, you are sanctified in the name of the Lord Jesus, and by the Spirit of God.” (The Christian System, 1839). Does this read like Campbell was teaching that a person who had no idea, or one who even did not believe that baptism is unto the remission of his sins, should “Arise and be baptized?” Just ask such a person, “When did you receive remission of your sins?” If he should say, “I received remission of my sins before being baptized;” it is clear he was not had not “been intelligently immersed into his (Christ’s) death;” that he did not “have the full and explicit testimony of God, assuring them of pardon.” Yet, you might read in another place in Campbell’s writings: “There is no occasion, then, for making immersion, on a profession of faith, absolutely essential to a Christian–though it may be greatly essential to his sanctification and comfort. … But he that thence infers that none are Christians but the immersed, as greatly errs as he who affirms that none are alive but those of clear and full vision” (Lunenburg Letter, 1837).
However, in 1851, reflecting on almost 30 years of controversial discussion about the subject, Campbell wrote: “I say, then, that in order to the union of Christians, we must have a definite and unmistakable term indicating one and the same conception to every mind. If, then, the Christian Church ever become really and visibly one, she must have one immersion, or one baptism.”(Millennial Harbinger, 1852, p. 210).
So, what is the point? Men are subject to change; therefore, our authority does not rest in man, but in Jesus Christ! In “the teaching of Christ”(2 John 9) we have fellowship with God and Christ and outside “the teaching of Christ” there is no fellowship with God, or Christ!

— Frank R. William

Luke wrote of the church in Troas: “And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight” (Acts 20:7). The events of the day were both normal and unusual, as in regard to “the day of the week.” It was normal for the saints in the first century to worship God every “first day of the week” and more than likely, the phrase, “break bread,” is used as a part of speach called synecdoche.
The words themselves, “break bread,” referring to the Lord’s Supper, but is the one part of worship that is only done on “the first day of the week;” therefore, the perfect part of worship to stand for the whole done on “the first day of the week.” Had Luke wrote, let us say, “And upon the first day of the week, when the disciples came together to sing,” when we might have to struggled to prove that we have authority to take the Lord’s Supper on “the first day of the week.” Not that it could not be done, for a good student of the New Testament would have noticed that Luke had also written earlier, at the birth of the church, these words: “And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (Acts 2:42). So, Luke has given us two verses; first, showing what the first converts to Christ did after obeying the gospel did in worship; and second, what the church continued to do throughout; as she worshiped God “in spirit and in truth” (John 4:24).
With these opening remarks before us, let us give some thought to these Old Testament words: “I was glad when they said unto me, Let us go into the house of the LORD” (Psa. 122:1). Taking some liberty as we put these words into a New Testament context; they might read: “I was glad when they said unto me, Let us go into the assembly of worship upon the first day of the week.” Here are a few questions: 1) Am I really glad when Sunday arrives? 2) Do I really take advantage of this great opportunity to worship God? 3) Do I put such an opportunity first in my life? Go ahead and answer these questions for yourself before reading the rest of this article.
Now let us go back to the text of Acts 20:7; and recall the earlier words; “The events of the day were both normal and unusual, as in regard to ‘the day of the week.” First, the normal was the church gathered to “break bread” upon “the first day of the week;” which we have looked at to some degree. Second, notice the unusual: “and continued his speech until midnight.” Just for the fun of it, as you answered the three questions above, did you give any thought to the idea, would you stay in the assembly, if the preacher “continued his speech until midnight?” Through the years of my preaching, I have known some clock watchers!
However, the Greek word Luke used, translated into our English word “preach,” is not what you might first think. It is the Greek “dialegomai” and means: “to converse, discourse with one, argue, discuss.” So, if you have visualized Paul standing and preaching as a preacher generally does on Sunday morning, then, you have the wrong thought. Luke is telling us that Paul was carrying on a discourse, a conversation; more than likely answering their questions while he talked with them about many things. All of this was “done decently and in order” (1 Cor. 14:40). But, this was not the end of the events
No, after the events about Eutychus, they went back into the third loft, ate, and Paul “talked a long while, even till break of day” (verse 11). Now, it is true, we do not know at what hour the assembly of worship started, but we can be sure of one thing, these saints first, worshipped God “in spirit and in truth,” then, Paul discoursed with them until midnight, then, after eating, he talked until the “break of day.”
One thing we can be sure of: “What a day of worship! So, I recall the words: ““I was glad when they said unto me, Let us go into the house of the LORD.” Is this the way you think, when the clock rings on Sunday morning?

— Frank R. Williams

Many times we start talking about doing something and before we know it, we have talked so much and the subject has become so large, we have long left the original subject and have no idea what we started talking about. As a small congregation, we may not be able to do large things, but we can do a number of smaller things. We, the elders, have ideas on how to make the outside of the building look better and it sure needs to look better. At the same time, being small in number means we are short on money; therefore, our plans are going to be small. It may be one thing at a time; a little here and a little there. If we plan well, each little thing will fit into the larger plan.
The same thing is true of the inside of the building. We have long talked about lowering the ceiling; as this will cut down on the cost of heating and cooling the building. Of course, it will also make the inside of the building look a lot better. With the lowing of the ceiling, we would also be able to put up the overhead project, or, so it will hang from the ceiling and will allow us to move the podium back to the middle of the pulpit area. Yes, we will have to raise the screen so it can be seen over the head of the speaker. This will require planning, so the ceiling, the screen, and the projector all work together. Now, if it does not work one way, we will be adjustable and do it another way. I can see it all working together in my head, but you know things do not always work the way you “see them in your head!”
Here is a good place to take a look at the words of Paul to the church of Ephesus: “Endeavouring to keep the unity of the Spirit in the bond of peace” (Eph. 4:3). Generally, when we see the word “Spirit” and it has a capital “S,” our first thought is the writer is referring to the Holy Spirit; even though the word “Holy” is not in the next! We need to take a second look at this way of thinking! First, when the word “Holy” is not used with the word “Spirit,” this should get our attention. It should cause us to study the text more closely. Second, we should all know by now that the Greek was written in all capital letters; therefore, it was not the inspired writer who determined to put a capital “S” on the word “Spirit” in the text. Third, this means it is the translator, or the publisher, who determined to put the capital “S” on the word “Spirit” in the text. So, what does all this mean to us as we read and study the text before us? It means we must be open to the idea that the word “Spirit” may not refer to the Holy Spirit at all. However, if not to the “Holy Spirit,” then, to what does the word “Spirit” refer?
The context gives itself well to the idea that the word “Spirit” refers to “the disposition of the human spirit;” therefore, Albert Barnes wrote: “This does not refer to the fact that there is one Holy Spirit; but it refers to unity of affection, of confidence, of love. It means that Christians should be united in temper and affection, and not be split up into factions and parties.” Also Adam Clarke wrote: “ By the unity of the Spirit we are to understand, not only a spiritual unity, but also a unity of sentiments, desires, and affections, such as is worthy of and springs from the Spirit of God.” True, these are only the opinions of men, but what we write is always the opinion of man; it is just our opinion! To help us here, Clarke wrote this: “There can be no doubt that the Church at Ephesus was composed partly of converted Jews, as well as Gentiles. Now, from the different manner in which they had been brought up, there might be frequent causes of altercations.” Within most congregations today, there are brethren from different parts of the country, brethren raised in different cultures, then, we are just naturally different! The word “endeavouring” needs to have our attention here, as it means, “to exert one’s self!” It takes personal effort to reach what Paul is challenging the church to have and he adds: “in the bond of peace.” The Greek word (sundesmos) translated “bond” is used for “of ligaments by which the members of the human body are united together.” Truly this expresses the “bond of peace” of which Paul is writing! It also shows what each member must bring to this “unity of the spirit!”
Each member will have ideas of what we need to do, of how we need to do it; but in the end, only certain things can be done, and they can only be done in one way. So, how do we get to this one thing done and this one way? It is when each one of us gives ourselves to: “Endeavouring to keep the unity of the Spirit in the bond of peace.”

— Frank R. Williams

We are not there yet, but we sure are approaching it and it is a good time to look both back and forward. There are at least two reasons for looking in both directions: 1) to see the blessing of the past year and to see the shortcomings; and 2) to correct and do better in the coming year and to think about the blessings that are sure to come upon us in the New Year.
This is good both individually and as a congregation. If you will, allow me to do it this way; I have more than one pair of “shoes” in the Barnes church of Christ; 1) I am a member of the Barnes church; 2) I serve as one of the preachers; 3) I am honored to serve as one of the three men who are elders of the Barnes congregation; 4) I serve as Dean of students of the Oklahoma City School of Biblical Studies; 5) I am a teacher in the school; 6) I am director of our annual lectureship; 7) I am editor of our Journal “One Heart;” and last, 8) I write the weekly article for the bulletin and edit the bulletin. Don’t get this list wrong, it is not a brag list; anything from it! Over the past year I have failed to reach anywhere near the goal of any of these works! All of them have been done less to one degree or another than they should have been done! So, as an individual this means I have a lot of room for improvement! I could go into my shortcomings, but for the most part, you know them! But, take “One Heart” for just an example. I am to see that we put into the mail four issues for per year; but I have never got the job done! 2015 was the worse year of all, as I think we mailed out two issues. How is this for failure? You see what I mean about looking back and seeing where improvements need to be made!
Now, let us look at the eldership, and I think I can do this being one of them. First, I have always believed that a congregation will never be better than her elders! We have lead in getting somethings done, one that has been a “dream” of this congregation for years; the new restrooms. As this is being written great progress has been made and we can see with our own eyes the new restrooms, though not completed; the improvement in the foyer and hallway. Then, the building will be safer and more in accordance with the city code. There are other things that need to be done, but we are moving in the right direction in this area. We even have plans, as money is available, for a new library and sound room!
But, the elders need to do better! We need to put before the congregation a budget. A budget shows what we plan to do, where we plan to spend money in necessary areas; but also in future plans. A budget reveals our plans; it lets the congregation know where we plan to go in the year 2016.
A budget also lets the congregation know how much money is needed each week. Of course, God has given us the manner of giving: “as God hath prospered him,” and we each need to understand: “Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver” (2 Cor. 9:7). But, it helps when we all know where the money is going to be used and a budget does this.
So, as one of the elders of the Barnes congregation, I have opened the door and we have looked in; we have seen good and we have seen the need for improvement in the eldership. This may be the best thing that elders can do for the congregation which they oversee! After all, Paul did say to the elders of the church in Ephesus, as he looked at the overall charge: “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Spirit hath made you overseers, to feed the church of God, which he hath purchased with his own blood” (Acts 20:28). Here calling attention to the opening words: “Take heed therefore unto yourselves!”
This is the first of more than one article on the subject, as we leave the “old year” and prepare to “enter the New Year.” We must not be afraid to honestly look at ourselves; how else can we ever get better?

— Frank R. Williams

Life in general, life lived through the years, and life lived daily, sometimes has bad events that must be faced. Yet, these bad events may be used for good or bad, and this depends on our character! There is nothing new about this; bad times are common to all of us. Do they make or break us? The answer to this question depends on us; it depends on the character we have made ourselves into.
When James wrote to those of the first century, his words must have sounded unbelievable: “My brethren, count it all joy when ye fall into divers temptations (trials, frw); Knowing this, that the trying of your faith worketh patience (James 1:2-3). How can “trials” be counted as something good, something to rejoice over? These brethren were going through what Peter called, “the trial of your faith” (1 Pet. 1:7). Think about it this way, how would you ever know what kind of faith you have without “trials?” How would you ever be able to overcome really bad “trials,” if you had not faced little “trials” first? Be thankful for little “trials” which come upon you; and understand they give you an opportunity to grow stronger. Being stronger enables you to overcome the harder, the more severe “trials!” So, be thankful for those little trials which try your faith!
But, not everything in life is a “trial,” and we should be thankful for these. I am so thankful that I have the opportunity to worship with God’s children. That we can come before the great throne of the Almighty God, who, left on our own, we would have no right to even approach, but thanks be to God, we come through “the precious blood of Christ, as of a lamb without blemish and without spot” (1 Pet. 1:18). Therefore, we can worship “in spirit and in truth (John 4:24):” 1) as our voices join together in singing beautiful biblical truths (Col. 3:16); 2) as we pray expressing our desires and needs to our Heavenly Father through him who can be “touched with the feeling of our infirmities,” and so we come “boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need (Heb. 4:14-16); 3) we give as “as God hath prospered” us (1 Cor. 16:2) knowing that “God loveth a cheerful giver” (2 Cor. 9:7); 4) as we individually, yet together take of the Lord’s Super: “ For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come” (1 Cor. 11:26); and 5) and being edified by the truth; as we feed upon the spiritual food, the word of God, in the manner Timothy was charged: “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Tim. 4:1-2). Yes, I am thankful for all such blessings!
Then, there is this beautiful truth that I am saved not based upon my own merit! For based upon my own merit, I would never be saved! Therefore, Paul’s words mean so much to me: “For by grace are ye saved through (the, frw) faith; and that not of yourselves: it is the gift of God” (Eph. 2:8). If we will read this verse with care, we will get a better understand of it. First, the words, “that not of yourselves,” reaches back to the word “saved.” Meaning we are not saved of ourselves! Second, neither “grace” nor “the faith” is of us, both are from God and both are required in our being saved. The favor God bestowed upon us was not based upon our goodness; then, the plan of salvation, “the faith,” did not come because of our goodness. Therefore, our salvation is “not of yourselves!” I am so thankful that my salvation is not of man, for if it were, it would be no salvation! I am so glad that my redemption is by “the precious blood of Christ, as of a lamb without blemish and without spot” (1 Pet. 1:18). You see, I rejoice in the words: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16).
With Paul, I say: “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God” (1 Cor. 1:18). I am thankful that God has put his power of salvation in “the preaching of the cross” and that I can have a little part in such! I am thankful that I can have fellowship with those of like mindedness; not only in the Oklahoma City area, but unto the utter most part of the earth! I am thankful for all of God’s children; who desire to follow him in his truth that makes us free!
Have you counted your blessings, have you counted your blessings lately? Well, count them, and name them one by one as the old beautiful songs says; and be thankful for each one! When the storm clouds come upon you, remember, God put a rainbow in the sky!

— Frank R. Williams

Have you ever thought there is one God, one Christ, one Holy Spirit, one Bible and one hope, but the same folks who will agree with these five great truths; stop and balk like old Charley’s mule when someone says: there is one faith, one church, and one baptism! Just what is it that happened after the first five truths?
The “precious blood of Christ, as of a lamb without blemish and without spot” purchases the church. Have you not read, “…to feed the church of God, which he hath purchased with his own blood” (Acts 20:28)? Can you be saved without the blood of Christ? Just where are those saved by the by “precious blood of Christ?” If not in the blood purchased church, then, where?
It is true, there are hundreds of churches today; they have different names, faiths many, which teach that baptism is necessary, but not necessary to salvation. There is even no agreement about just what baptism is; is it pouring, sprinklings, or it is emersion in water? Just how did the church purchased by the blood of Christ ever get into such a state? Well, now hear this! She never did! No, the church purchased by “the precious blood of Christ, as of a lamb without blemish and without spot” never had any of this confusion! When the apostles Paul wrote about the one church, he wrote this; “the churches of Christ salute you” (Rom. 16:16), no confusion here! Of course, these words need understanding!
Yes, it is true there were false teachers and teachers who taught false doctrine in church in the first century; but the apostles stood like a rock, with the word of truth to correct all such! When some in the churches of Galatia were removing themselves from the “the grace of Christ,” the apostle wrote: “I marvel that ye are so soon removed from him that called you into the grace of Christ unto another (the Greek, heteros, which means: of a different kind) gospel: Which is not another (the Greek, allos, which means: another of the same kind) but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed” (Gal. 1:6-8). It is easy to see that some had come among the “the churches of Galatia” and were teaching them “another gospel,” another of a different kind; but there stood the apostle with these words: “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed!” The false teachers and the teachers who taught false doctrine would have destroyed the church, but there stood the apostle with the truth! Clearly saying, another gospel, a gospel of a different kind, as in faiths many, will always produce a different church; but never “the churches of Christ!”
Yet, even the above words do not make the point desired. The “churches of Christ” lives in the seed, which is the word of God. So long as we have the “seed,” we have “the churches of Christ,” or the one church of Christ made up of all “the churches of Christ” worldwide. Thus, Paul wrote, “one body,” and he identified the “one body” as he wrote: “the body, the church” in Colossians chapter one, verse eighteen. Therefore, the “one body” is the one church which is produced by the “seed,” the truth! It is in the truth; “the seed” in which there never was any confusion! Therefore, in the above as we wrote, “Well, now hear this! She never did! No, the church purchased by “the precious blood of Christ, as of a lamb without blemish and without spot” never had any of this confusion,” it was to church in the “seed;” to the truth we had reference and the church in it!
There have always been and there will always be “men” who desire to make the “one body, the church” into their image and not the image of Christ! Therefore, we have “faiths” many, “churches” many, “baptisms” many, and ways of salvation many; but these many are not of God! They are churches without “the precious blood of Christ, as of a lamb without blemish and without spot!”
The question before each person, am I honest? Can I look at the words: “one Lord” and say yes, but at the words, “one faith” and say no? Can I look at the words: “one God” and say yes, but at the words, “one church” and say no? You see, it is a question of being honest!

— Frank R. Williams

It is understood when writing about “prayer,” that it is dangerous, as this is a most personal subject. It is a subject that is in most cases very dear to the heart; it is a subject that is not measured by perfection, as each word comes from the soul that is pouring out the deepest thoughts and expression of his/her being. Yet, it remains a truth that we all need to learn how to pray better! Therefore, in writing on the subject of prayer we are going where only the brave and humble dare to go.
One of the most misunderstood texts on the subject of prayer are Paul’s words: “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered” (Rom. 8:26). If I may, please notice the first word, “Likewise;” as it will be most helpful in understanding Paul’s words, if we question, in “likewise” of what? It requires that we back up, and learn what “the Spirit also helpeth our infirmities,” is like. It is necessary to back up at least two verses: “For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it” (Rom. 8:24-25). Paul’s point in these two verses is that “hope” is that which is not yet realized and it helps us; “then do we with patience (endurance, frw) wait for it.” It is here that he writes, “Likewise the Spirit also helpeth our infirmities.” Keep in mind; it is our “hope” that helps us!
Here we must also learn a very important lesson. The word “Spirit” has a capital “S,” but in fact, this means very little. Why does it mean very little? Because the Greek text was written in all capital letters; therefore, when translating the Greek text into English, the translator, or the publisher, determines to capitalize the “S” or not to. It is a matter of his opinion and nothing more! It is the context that must determine, if the writer is referring to the Holy Spirit, or the human spirit. In the case before us, the word “Holy” does not appear in the text, and the reader is remained that it is our “hope” that helps us and Paul wrote, “Likewise the spirit also helpeth our infirmities.” It is our “hope” and it is our “spirit” that helps us. So, why does our spirit help us? Notice that Paul continued: “for (the Greek “gar,” which expresses the reason) we know not what we should pray for as we ought.” Ever wonder why we have so much trouble, as we search for the right words as we pray? Now we know! So, are we, therefore, helpless, and should not pray at all?
Hear Paul, “but the spirit (Once more, it is not the Holy Spirit, but our spirit) itself maketh intercession for us with groanings which cannot be uttered.” The Greek word translated, “intercession” is “huperentugchano” and means to intercede for one. Our “spirit” intercedes for us, with groanings. But what are these “groanings?” The Greek word (stenagmos) means, sighs, and here refers to sighs “which cannot be uttered.” Right when we are having trouble, searching our minds for the right words, but we just cannot find them, our spirit sighs, with our inabilities; therefore, with words which we cannot utter.
Now, with this understanding, verse 27 answers our needs: “And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.” The “he” that “searcheth the hearts,” is Christ, the one who is our great high priest (Heb. 4:14); for he “knowth what is the mind (what one has in the mind, the thoughts and purposes, frw) of the spirit,” then, he maketh intercession and he does so “according to the will of God!” So, even when we stumble, or say the wrong words, Christ our intercessor knows what is in our heart, and our spirit “makes intercession for us with groanings which cannot be uttered.”
Yes, even when we say wrong words, or when we express ourselves in a wrong way, we need to know that he who sits at the right hand of the Majesty on high (Heb. 1:3); knows what we are trying to say! At the same time, we as brethren must give room for wrong words and expressions; for we too at times stand in the same need. Have you stood over the bed of a dear loved who was dying; praying while searching your mind for just the right words, but the words were not there?
In closing, there is still the need to work on leading prayer in the assembly of the saints. We must be open to learning and improvement; as it is a grave responsibility to come to the throne of God in behalf of our brothers and sisters in Christ! Let us be thankful that we have men who are willing to lead our minds in prayer!

— Frank R. Williams

This third article on prayer will deal with words we use while praying. Therefore, it is necessary to say to the readers, there is no personal offence intended as we make this study. Remember, a study on any subject is to help us better understand the subject, and to help improve our personal efforts as they relate to the subject. As I have pointed out before, and keep telling my class, if you can learn a better way of saying something, learned it and use it. With these words to introduce this third article, let us begin.
As the person chosen to lead the congregation in prayer, we have the responsibility to express ourselves in the best possible manner. Remember, at the end of the prayer, the leader desires all to be able to say, “Amen,” to the words we have prayed. First, think about the words you used as you pray!
Many of the words used are words we have heard from those who have gone before us. So, we think they must be right! It is necessary just here to ask a question. Do we believe that God directly works on the mind of men today? Keeping in mind, the Holy Spirit did put into the mind of the apostles what they were to say, and to write; but the Holy Spirit no longer does this. It must be remembered, God (the Holy Spirit) does not circumvent the faculties of man, neither in words nor in skills. In other words, God does not put words in the mind of man, nor does he manipulate our skills. So stop for a moment and think about the words we use when praying. Do we at times ask God to do just this; to circumvent the faculties of man, by giving him words, or aiding him in his skills? If so, just how do we do so?
Once more, please keep in mind, this is not to offend anyone, nor to discourage any man from leading us in prayer, but to help us improve our praying, personally and publicly! Sometimes we pray, “God give the preacher the words that he needs as he preaches.” Or, “God give him a ready recollection of the things he has studied.” Are we asking God, the Holy Spirit, to directly give the preacher words, or directly bring to the mind of the preacher the things he has studied? Would this be a miraculous action? Would this be a circumventing of the preacher’s personal faculties, in this case his mind? Of course, we do not believe in a direct action of the Holy Spirit; so, no this is not what we are really praying for, is it?
Would it not be better, if we prayed that the preacher have a remembrance of the things he has studied, the things he has prepared? In doing this, we are not asking for a direct, miraculous action of the Holy Spirit upon the mind of the preacher. If the preacher has not studied, he is not going to remember; even if he has studied, there are going to be times, he just cannot recall a word he desires at the moment the wants to use it. The Holy Spirit is not going to help me, and we know this! Therefore, let the words of our prayers be according to our knowledge on the subject.
When praying for the sick, we sometimes ask God to guide the hands of the surgeon. Our we praying that the Holy Spirit miraculously circumvent the skills of the doctor? Or to give the surgeon skills he may not have? Not likely! We know God does not work miraculously today! So, would it not be best to pray that the doctor have skills and that he use them to the best of his ability as he operates on our love ones?
As we deal with this, let us pray that the preacher be bold in preaching the gospel. This expresses our desire, and tells the preacher that we expect of him to be bold; and it will help him be bold. There is no calling upon the Holy Spirit to do what he is not going to do; as the Holy Spirit no longer works directly upon the mind, and does not miraculously give boldness. Boldness comes from within; it comes from our convictions. The apostles stated it so well, when commanded not to speak in the name of Jesus, they replied: “We ought to obey God rather than men” (Acts 5:19). This is what we desire of the one who preaches! Therefore, we should pray: “Lord may our preacher be bold in proclaiming the gospel!”
There are any number of phrases we use when praying that appear to be asking God to act miraculously, but it is not our intent, even as we utter the words, to ask God to act miraculously! We just have not given enough thought to the words we use. It is not the easiest thing to do, to step forward and lead the congregation in prayer. As we lead the congregation in prayer, it is our desire that we do so in such a manner that all may be able to say with us, “Amen!”
It is understood when writing about prayer and leading prayer, it is so easy to be discouraging and to offend; but these words are not written to discourage, nor to offend; but to encourage those who are willing to lead us in prayer! We are so glad for every man willing to step forward, to express his thoughts, trusting that they will be acceptable to our minds that we can say, “Amen!” At the same time, we can all improve whatever we do, in whatever field or endeavor we may engage in. Remember, the challenge keeps coming to us: “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Pet. 3:18).

— Frank R. Williams