THE EARLY VIOLET

A violet was lodged near the steps of a house where, in the early spring, it could receive the noonday sun. When a pleasant day came around the early sun touched it tenderly, and it began to lift itself up to see once more the world from which it had been so long retired, and to hear the bird songs that were part of the vernal happiness. But the north wind happened to see it, and enraged at its audacity and presumption, and especially at its contempt of hyperborean authority, attacked it fiercely and drove it back to its seclusion. It was the most savage wind of the season. The brightness and joy that were appearing where it had reigned with its rigors and destructions irritated it to unaccustomed passion, and its bluster was such as neither December nor January had equaled. Its wrath was all concentrated upon the retreating violet. By night and day it scolded, shook its fists, brandished its weapons, shrieking, threatening, and abusing as only the north wind can. And then it came with chilling rains, after which it beat it with snow and pelted it with rain and hail. The least sign of activity in the violet would start it up, when, all over again, the plant would bear its reproaches and peltings for daring to intrude its flippant vanity upon the traditional gravity of the season. All this while the violet said nothing. Why should it fight with anything so unreasoning as a Rocky Mountain tempest? But as it had opportunity it sent its roots a little farther down into the soil and starting the life to circulating through its stems and leaves, waited for the wind to become jaded and discouraged, when it would no longer interfere with its liberty. And at length it had its reward, for one bright day it pushed up its purple face and smiled a breath of fragrance on the air, the north wind only frowning, grumbling, then sulkily stalking off to leave it to itself.

When the owner who had planted and watched it leaned down close to see its beauty and inhale its sweetness, it pleasantly whispered in his ear, “Let me be a lesson to you. When men assail you, just let them have their way. Nothing is gained by fighting ill-tempered passion. Wait in patience, do your work as you can, believe in the coming sunshine, look out hopefully on the future, trust in God, and when your assailants have wearied themselves and gone off, you can smile and be thankful just as I do to-day.”

--Jeremiah Rankin Johnston, pp. 87-88.

The apostle Paul told Timothy, “But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution.” (2 Tim. 3:10–12).

Persecution may come in different forms. Jesus warned his disciples, “Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake. Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets. But woe unto you that are rich! for ye have received your consolation. Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep. Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.” (Luke 6:22–26). 

Jesus said, “Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.” (Matt. 5:10–12). Peter sets forth Jesus as an example to imitate when persecution comes our way: “For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: Who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.” (1 Peter 2:20–24).

Paul encouraged Hebrew Christians to endure despite the persecutions that came their way: “But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. Cast not away therefore your confidence, which hath great recompence of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.” (Heb. 10:32–39).

At the instituting of his supper and in the shadow of the cross, Jesus said, “Simon, Simon, behold, Satan hath desired to have you [plural pronoun, speaking to all his apostles – bfv], that he may sift you as wheat: But I have prayed for thee [Simon Peter], that thy faith fail not: and when thou art converted, strengthen thy brethren.” (Luke 22:31–32). Jesus warned his apostles of the efforts of Satan. Then he said to Peter, “But I have prayed for thee, that thy faith fail not.” Do you suppose Jesus prays for us in our  times of difficulties that our faith will not fail?  Regardless of the persecution that will come our way as Christians, we must endure.   BFV

WHAT DO I OWE MY HOME CONGREGATION?

BEN F. VICK, JR.

When one is baptized into Christ he is baptized into the universal church of Christ (Gal. 3:26-27; I Cor. 12:13); otherwise, every time one identified with a different local church of Christ he would have to be baptized again. As Paul and Barnabas returned to visit the churches they had established on their evangelistic journey, they did not have to be baptized again at each stop (Acts 14:21-23). When one becomes a Christian by believing the gospel (I Cor. 15:1-4; John 8:24), repenting of one’s sins (Acts 17:30; Acts 2:28), confessing Christ before men (Rom. 10:9-10), and being baptized (Mark 16:16; Acts 2:28), the Lord adds him to the universal church (Acts 2:47); but he should also become identified with a local congregation.

Some members of the church universal feel no need to become identified with a local congregation. They evidently think that as long as they are members of the church universally they can just “float” around to different congregations as they see fit. Perhaps several factors have led to this practice. The mobility of our society makes it easy for one to just “visit” around from congregation to congregation. Such an one is always a visitor in the congregation he is attending. Many congregations in a general area make this possible, though there are some congregations that are not loyal to the truth of God’s word. Traveling takes money. If money were not so readily available to us, there would be fewer trips away from our home congregation. If a depression were to hit us, our traveling would be curtailed. A failure to teach one’s duty to his home congregation may be the cause for some who flit and float from congregation to congregation.

Placing membership or identifying with a local congregation is taught in the New Testament. Each congregation is autonomous, i.e., self-governing. The church at Antioch determined to send relief to the brethren in Judea (Acts 11:27-30). Jerusalem did not dictate to Antioch what they should do nor how much they should send. Later, in the special contribution for the poor of Jerusalem, the church at Corinth determined a year in advance what they would do. Paul encouraged them to go ahead and keep their promise, or pledge (II Cor. 8:10-11). It was Corinth that decided to give, not another church deciding for them. When a congregation determines to give or to refrain from giving to a work, it exercises its autonomy. Now, how could these local churches determine to give if the members had no obligation to their home congregation?

The very word “church” means assembly. The churches at Jerusalem, Antioch, Corinth, Rome, etc., were assemblies that met in these cities. If one claims membership with the church at Philippi, but is regularly visiting other congregations, how can he be considered a member of the Philippi church? It seems he would be just a member at large.

Paul wrote, “And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; And to esteem them very highly in love for their work’s sake. And be at peace among yourselves.” (I Thess. 5:12-13). In another place we read, “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.” (Heb. 13:17). “Them that have the rule over you” is translated from three Greek words which Berry’s interlinear translates as “your leaders.” The main Greek word in the phrase (ἡγουμένοις) means to be out front. But how can the leaders be out front if the congregation is scattered? Also, how can the overseers, or rulers of the local congregation, watch after the souls under their charge if the members are scattered hither, thither, and yon?

This does not mean that it is wrong for members to take vacations, to care for sick loved ones in other places, or to have to be out of town due to work obligations. But if we are in town or can get back to our home congregation, we should try our very best to make it to the services where our membership is.

The local church has the duty to preach the gospel (I Tim. 3:15; I Thess 1:8). It needs to have the very best Bible classes possible in order that all will be edified (Eph. 4:11-16; Acts 20:32). As the local church preaches the gospel, it needs to remember the poor (Gal. 2:9-10; 6:10; James 1:27). If one brother has done another brother wrong and the former refuses to repent, ultimately the local church must discipline the impenitent brother (Matt. 18:15-17). How can the local church rebuke the brother if the members are constantly going elsewhere?

If I expect the local church to help me, why should not the local church expect my loyalty to it? Do I owe something to every member of that congregation? Does the local church have the right to expect my faithful attendance to all the services (Acts 2:42; Heb. 10:25)? If the church is going to accomplish the work it has promised to do, does it have the right to expect my financial support? If I go away for a weekend, do I leave my contribution? I owe my local congregation my financial support (I Cor. 16:1-2) for it is counting on me. Would I pay someone else’s bills before I paid my own? Charity begins at home. One may leave a token contribution elsewhere, but his duty first is to his home congregation. The elders plan the work of the church based upon the contributions. But if I am not giving regularly to my home congregation, it cannot count on my financial support.

I owe my home congregation my prayers (Acts 2:42). Do I pray for each member (Acts 12:5)? Do I pray for the sick (James 5:16)? Do I pray for the shepherds of the local congregation? Do I pray for the preacher and the works we support?

If the church is going to grow spiritually and in numbers, each member must love and be loyal to the home congregation. Let each of us do his part to make this congregation the very best that it can be in accordance to God’s will.

FOLLOW ME

BEN F. VICK, JR.

Jesus had just announced to his apostles: “The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.”  Matthew’s account mentions Peter’s having taken the Lord aside and began to rebuke him, saying, “Be it far from thee, Lord: this shall not be unto thee”  (Matt. 16:22).  But Jesus turned to Peter and said, “Get thee behind me, Satan: for thou art an offense unto me: for thou savourest not the things that be of God, but those that be of men”  (Matt. 16:23).  Then Jesus said, “…to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me” (Luke 9:23). This verse, though terse, requires of us a lifetime of practice.

Jesus said, “If any man [or anyone] will come after me.” The “If” affirms the reality of the condition. “Man” is in italics which means it was inserted by the translators. The word “any” is an indefinite pronoun and can mean male or female. “Will come” assumes that one has the ability to follow after Jesus. Unlike the Calvinist who teaches that one is so dead that he cannot even come to Jesus. When one sins, he is separated from God (Isa. 59:1-2); however, that does not mean he is so dead that he cannot return to the Lord. The father said of his prodigal son who had returned that he “was dead, and is alive again.” The younger son realized his state in the pig pen, came to himself and returned.

Jesus gives three conditions which must be met to follow him. The first is to deny oneself. This may well be the most difficult. Why is it that some will never obey the gospel? Why is it that those who have left the church are very difficult to restore? Many times, it is because they do not want to deny themselves. A young man sat in my office years ago and told me he was leaving his wife. He had a girlfriend. I begged him not to leave his wife. His response was: I am tired of pleasing everyone else; I’m going please myself. The root of the problem of sin is selfishness. James wrote, “Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death” (James 1:13-15). Fifty years ago, I sat in a man’s living room and we talked about whether instrumental music was authorized in worship. I pointed out there is no authority for it. His response was to throw a songbook at me. Selfishness, and sin begin with the same serpentine “s.” 

The second condition is one must “take up his cross daily.”  Each has his cross to bear. This action is not a once-a-week thing, only on the Lord’s day. But it is daily. Christianity is a daily religion. The priests in the Old Testament were required to offer daily sacrifices and offerings (Num. 28:24; 29:6). The Psalmist wrote, “So I will sing praise unto thy name for ever, That I may daily perform my vows” (Psa. 61:8). Praise was to be given to the Lord daily (Psa. 72:15). Prayer was daily (Psa. 86:3; 88:9). Jesus taught his disciples to pray, “Give us this day our daily bread” (Matt.6: 11; Luke 11:3). The early church continued daily with one accord (Acts 2:46). The Holy Spirit revealed that the apostles were teaching and preaching daily in the temple and in every house (Acts 5:42). Benevolence was practiced daily, yet the Grecian widows were being neglected. This was corrected by appointing seven men to serve tables (Acts 6:1-6). The number of the disciples multiplied (Acts 2:47; 16:5). The Bereans searched the scriptures daily (Acts 17:11). The care of all the churches was upon the heart of Paul daily (2 Cor. 11: 28). The Lord taught that we are to exhort one another daily (Heb. 3:13).

The third condition is to follow Jesus. Interesting that the first two conditions are aorist verbs which indicate punctiliar action, one time action, but the third condition is present tense, continuous action. So, we are to deny ourselves, take up  our cross and continue to follow Jesus.

 We are to follow Christ in soul winning (Luke 19:10; Matt. 4:19; 9:9). We are to follow Christ in how we respond to persecution (1 Peter 2:19-25). We are to follow Christ in the way he obeyed his heavenly Father (John 8:29; Heb. 5:8-9). We must follow Christ in how he died. By that I do not mean we must be literally crucified. He died: (1) Thinking of others, including his mother. (Luke 23:34,43; John 19:25-27); (2) Quoting the Scriptures (Psa. 22:1; Matt. 27:46); (3) Jesus died having done the Father’s will, fulfilling Old Testament scripture (John 19:30); (4) He died in confidential trust (Luke 23:46; Psa. 16:8-11; 23: 4).

“Follow” can be found in different realms. A soldier follows his Captain or Leader on long marches, into heated battles, in difficult campaigns on foreign fields. The Christian, being a soldier of Christ, is to follow the Captain of our Salvation, Jesus Christ. We are to put on the whole armor of God (Eph. 6:10-18). We are to endure hardness as a good soldier of Jesus Christ. We are not to become entangled in the affairs of this life (2 Tim. 2:3-4).

A slave was to accompany his master at all times. He was at his master’s beck and call. He was to serve at the master’s pleasure, not his own. His will was to be lost in his master’s will. Likewise, we as servants of our Lord and Master are to forget ourselves, our comforts, our desires and serve Jesus Christ. “Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness” (Rom 6:16-18).

“Follow” often is used to accept a wise counselor’s judgment or advice. When a man is in doubt about a matter, he seeks a wise man, skilled and knowledgeable. The Christan’s Counselor is Jesus Christ. He has given us all things that pertain to life and godliness (2 Peter 1:3; 2 Tim. 3:16-17).

When it comes to the laws of the land, whether municipal, state, or federal, a good citizen will follow or abide by the laws given. The Christian is to abide by the law of the kingdom, the New Testament which  governs us. Our citizenship is in heaven (Phil 3: 20). When we are born again, we enter into the kingdom (John 3:1-8).

Let each of us follow the Lord this week. Attend all the services of our meeting; invite others; pray for the meeting.

THE ISRAEL OF GOD TODAY

BEN F. VICK, JR.

Jacob had served Laban in Padan-Aram for twenty years for his wives and livestock. He had heard Laban's sons having said, "Jacob hath taken away all that was our father's; and of that which was our father's hath he gotten all this glory" (Gen. 31:1). Jacob saw that Laban's countenance was not as it was before (Gen. 31:2). Moses records, "And the Lord said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee" (Gen. 31:3). So Jacob, having gathered his family and belongings, headed home. Among the events that transpired as they traveled was Jacob's having wrestled  with an angel until the breaking of the day (Gen. 32:24-32; Hosea 12:3-4). The place where they had wrestled was called Peniel, which meant "I have seen God face to face." Jacob's name was changed to Israel which means "A prince of God." Hence, all the descendants of Jacob would be called Israelites or the children of Israel. 

The Israelites were called God's people before they arrived at Sinai, having been delivered from Egyptian bondage (Ex. 3:7; 5:1). They were God's people because of the promises made to Abraham (Gen. 12:1-3,7), Isaac (Gen. 26:24), and Jacob (Gen 28:13-14). At Mount Sinai the Lord spoke to his people. The inspired writer said:

And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel; Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel (Ex. 19:3-6).

When Moses returned from the mount and called for the elders of the people and "laid before their faces” what the Lord had commanded, “and all the people answered together, and said, All that the Lord hath spoken we will do" (Ex. 19:7-8). They were God's chosen people, his adopted people (Deut. 7:6-10).

For approximately fifteen hundred years Israel was God's chosen people. Paul wrote concerning his kinsmen in the flesh:

Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel (Rom. 9:4-6).

Fleshly Israel are no longer God's people. Jesus' death on the cross and the establishment of the church changed who God's people are. Now the church is spiritual Israel. We are not to be unequally yoked together with unbelievers. Paul raises a series of questions, each requiring a negative response (2 Cor. 6:14-18). In the context God said, "I will dwell in them, and walk in them; and I will be their God, and they shall be my people." 

It is not being of the fleshly descent of Abraham that makes one a child of God. The Lord told Nicodemus, "Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John 3:5). Paul wrote, "For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God" (Rom. 2:28-29).

When does one become a part of the people of God today? Paul answers: "For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise" (Gal. 3:26-29). It is not at the point of faith that one becomes a child of God. Paul said, "For ye are all [present tense] the children of God by faith…. For as many of you as have been [present perfect tense, or "were," past tense] baptized into Christ have put on Christ." Thus, you are a child of God by faith because you have been baptized or were baptized. The action of baptism precedes one’s being a child of God by faith. It is faith that leads to baptism (Mark 16:16), but it is not at the point of faith that one is a child of God, or part of the people of God.

Paul addressed the misunderstanding of some Jews who thought that being of the physical descent of Abraham put them into the church. He wrote, "Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed" (Rom. 9:6-8). God accepted Isaac, but Ishmael was cast out. God had to make a choice through whom Christ would come. This did not relate to their individual salvation.  Likewise, God chooses only those obedient to his word as the Israel of promise. But those who reject the gospel, whether Jew or Gentile, are not approved and not a part of the Israel of God today.

God's people, Israel, today are the church. "And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matt,19:28). Make sure the comma is observed: "ye which have followed me, in the regeneration…." The twelve tribes of Israel is a reference to the church. James addresses "the twelve tribes which are scattered," an apparent reference to the church. It should be noted that Paul's letter to the Galatian churches, in which he deals with the Judaizing teachers (Jews having tried to bind the law of Moses on Gentiles), refers to the church being called "the Israel of God" (Gal. 6:16).

The Jew today cannot even prove that he is a Jew because he cannot tell you of what tribe he is. The true Israel today is the church.

THE PROMISE OF THE FATHER

 W. L. Totty

        Just before Jesus ascended to heaven after his resurrection, he assembled with the apostles and “commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which saith he, ye have heard of me.” (Acts 1:4.) The definite article the preceding “promise of the Father” shows that it was a specific promise which God had made. Here, the promise referred to was the baptism of the Holy Spirit which the apostles were to receive in the city of Jerusalem.

This was not the first time the apostles had heard of this “promise,” as Jesus reminded them, for in a former conversation with them, Jesus had told them, “Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.” (John 16:7.) Prior to this (in the 14th chapter of John) Jesus had told them that he was going away, and that troubled them. He encouraged them by telling them that he would send them the Comforter, “the Spirit of truth,” who would “guide” them “into all truth.” (John 16:13.) Then, just before his ascension, he told them to wait in Jerusalem for “the promise” and said, “For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.” (Acts 1:5.)

“The promise of the Father” does not mean they would receive the Father himself but something which the Father had promised them, the baptism of the Holy Spirit. There are people today who think that when the apostles on the day of Pentecost told the people to be baptized and they would receive “the gift of the Holy Ghost” it means the Holy Spirit in person. But no one would conclude that the “promise of the Father” is the Father personally. It is plainly seen that “the promise” referred to the baptism of the Holy Spirit, just as “the gift of the Holy Ghost” refers to something to be given by the Holy Spirit.

The apostles did not fully understand, however, what Jesus meant, for they asked him, “Lord, wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6.) It is evident that they expected Jesus to restore the temporal kingdom, over which David and others had reigned, to them. There are people in the world today, even in the church of Christ, who teach that Jesus is going to come to earth to set up an earthly kingdom, with headquarters in Jerusalem, and reign for a thousand years; but that is not what Jesus taught. His answer to the apostles was, “It is not for you to know the times or the seasons, which the Father hath put in his power. But ye shall receive power, after that the Holy Ghost is come upon you:…”; i.e., power to preach his gospel without error, not to rule over a kingdom.

When the Holy Spirit came upon them on the day of Pentecost, as the Father had promised, they were fully qualified to speak by inspiration the words of the Lord. God’s purpose of giving the apostles the baptism of the Holy Spirit was so they could be witnesses for Jesus Christ in all the world. The Holy Spirit would bring to their remembrance all things that Jesus had taught them and inspire every word which they did not know, the Holy Spirit equipped them to speak in that language without having studied it.

There are people today who claim to be witnesses for Christ; however, no person can be a witness for Christ today. When the apostles appointed Matthias and Barsabas from whom was to be chosen one to take the place of Judas, they said, “Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.” (Acts 1:21-22.) We see, therefore, that in order for one to be a “witness” of Jesus Christ one must have associated with him personally before and after his crucifixion so that one could testify that he had done all the things which were claimed of him. We can only relay the testimony of those witnesses today, believing that what they witnessed is true because of the many miracles and signs which are told us of him and the apostles in the Bible. Their testimony gives us faith even though we haven’t seen Jesus.

No man without the direct inspiration of the Holy Spirit could do the things the apostles did. If it had been left to their memory, they would have forgotten many things that were necessary to be taught. Jesus told his apostles upon one occasion, “I have many things to say unto you, but ye cannot bear them now.” (John 16:12.) The word bear means to retain or remember the things which Jesus had said. Thus, he was not going to leave it to their memory to teach his gospel throughout the world but said, “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth:…” (John 16:13.)

“The promise of the Father” was given only to the apostles and to the household of Cornelius to show that the Gentiles were accepted of God. People today do not have that revelation except through the written word, the Bible. Jesus said, “Heaven and earth shall pass away: but my words shall not pass away.” (Mark 13:31.) Enemies of the Bible have never been able to destroy it, neither shall they ever be. When we are teaching the Bible today, we are relaying that which was made known unto the apostles by “the promise of the Father.” We must believe it and obey it. 

—The Informer, Vol. 27, No. 43

September 22, 1974