WHEN I GET OLD By Al Diestelkamp (continued from Back Issue 33 page 1)
It can happen to anyone, but it is especially disheartening to see an "old soldier" for the Lord lay his "weapons" (2 Cor. 10:4) aside before his fight is over (2 Tim. 4:7).

Occasionally we have witnessed older gospel preachers who, in their younger days, were valiant defenders of the faith, become "soft" in their old age. At a time when their age commands the most respect, some choose not to preach as firmly as they once did on some moral and doctrinal issues. I don't think this happens because of a substantial change in convictions, but rather because they have grown tired of being ignored, or perhaps believe it is time to leave that kind of preaching to younger men. I don't want that to happen to me.

Older preachers have the advantage of many personal stories and experiences which can be effectively used in sermons. Unfortunately, sometimes the stories become the sermon, instead of being used as illustrations to support some scriptural point. The result is often a sermon with little substance for hearers to take home with them.

I recall attending a gospel meeting at which an older preacher spent an unusual amount of time simply reminiscing about the past, as part of a rather poorly organized sermon. It was embarrassing. It happened that my nephew, David Diestelkamp, was also in attendance that night. Later I told him that if he ever heard me preach like that he should take me aside and gently tell me it's time to quit preaching. To be honest, I must admit that since then I have been fairly successful in evading situations wherein he would hear me preach.

In fairness to the aforementioned and unnamed preacher, I only heard him that one night of the meeting, and it may well be that he simply had a bad night. Not every sermon is a "gem!" Who knows? Maybe it was the kind of sermon I needed to hear to warn me not to become complacent in my own sermon preparation.

Another common problem with older people (including older preachers) is not being flexible enough to accept change even when it is within the bounds of God's authority. Some change is good. In fact, some change is necessary. We preach the need for change when we preach about repentance, so of all people, we ought to be familiar with change.

Having been young most of my life, I can remember my desire to see occasional changes in worship and work of the church. These were often met with skepticism and negativity on the part of older brethren. When they couldn't claim proposed changes were unscriptural, they would often resort to saying, "Change for the sake of change is not good," and use their advanced age as veto power. I don't want to do that! I want--even when I'm old--to encourage young Christians to seek fresh ways to worship the Lord and accomplish His work scripturally. This may cause me some discomfort at times, but the Lord never promised me comfort in this life.

Now, if anyone--young or old--seeks changes that are outside of God's revealed will, I want to be among the faithful who prevent that kind of change from happening. In order to do that, I must "be steadfast, immovable, always abounding in the work of the Lord..." (1 Cor. 15:58).

I am not suggesting that all (or even most) older preachers become "soft," or ineffective. Quite the contrary! There is a host of aged preachers who have avoided the pitfalls I've mentioned. I just want to be one of them--that is, when I get old.

AL DIESTELKAMP
P.O. Box 891, Cortland, Illinois 60112
e-mail: al@thinkonthesethings.com


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TODAY'S USE OF THINGS WRITTEN BEFORE By Al Diestelkamp (continued from Back Issue 33 page 1)
Likewise, God has revealed that He wants us to praise Him in "psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord" (Eph. 5:19). It is no more legitimate to appeal to David's harp for our authority in worship than it would be to cite David's oxen as authority for animal sacrifice today.

While it may be easy for most of us to see through this line of argumentation when it comes to animal sacrifice or instrumental music in worship, I notice that some brethren are resorting to that same line of argumentation on some other controversial issues. Anticipating the obvious response, they will deny they are going to the Old Testament for authority, claiming they are merely recognizing that "things were written before were written for our learning" (Rom. 15:4). Then they proceed to justify something based on an Old Testament law or practice. Let me give two examples:

In the controversy regarding a second provision of the Lord's supper, some who support the practice will point out that a second provision of the Passover was made for those who couldn't participate at the appointed time. Then, they argue, since Christ is our Passover, a second provision for the Lord's supper is in order. Regardless of what you believe about the second provision of the Lord's supper, this kind of reasoning ought to scare you. It scares me!

Seldom do they point out that the second provision for the Passover was given only for two reasons--those away on a journey and those who were unclean. I have yet to hear of brethren willing to limit the second provision of the Lord's supper to those two situations. Furthermore, using their reasoning, since the Passover was an annual event what would keep one from arguing that (Christ being our Passover) the Lord's supper should be an annual observance?

Perhaps even more alarming is the fact that some have used the same kind of reasoning regarding divorce and remarriage situations. Lately we have seen brethren argue that since God allowed some to remain in marriages which He had prohibited, those who come to Christ are not required to end relationships that Jesus described as "adultery."

Another twist on the same issue has some claiming that because God required the Israelites to honor a covenant that was made without God's approval (Josh. 9), that marriage vows made by people without God's approval may be kept. It appears John the baptist missed this loophole, and it cost him his head.

This theory allows more than most of the advocates want it to allow. Using such reasoning, polygamists who are converted to Christ would be required to keep their multiple wives, and homosexuals who made a vow to one another to "love honor and cherish" would also be required to keep that commitment.

The Old Testament teaches us many facts and principles which are still true today, but it is not intended as a source for our authority. Therefore, brethren need to quit reaching into the Old Testament to find loopholes for questionable practices today.

AL DIESTELKAMP
P.O. Box 891, Cortland, Illinois 60112
e-mail: al@thinkonthesethings.com

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FOR THE KINGDOM OF HEAVEN'S SAKE By Andy Diestelkamp (continued from Back Issue 33 page 1)
But what about the "rights" of the victim--the one who was put away without her consent? Jesus said that if another man marries her, he commits adultery (Lk. 16:18). While it is a violent injustice for a man to put away his wife, it does not justify her marrying another (Matt. 5:32). We understand the principle that two wrongs do not make a right, but many, believing in the "right" to marry, make an exception where God has not. "Do not be overcome by evil, but overcome evil with good" (Rom. 12:21).

Overcoming evil with good means allowing the spirit to rule over the flesh. "Those who are Christ's have crucified the flesh with its passions and desires" (Gal. 5:24). The fruit of the spirit is characterized by meekness and self-control (Gal. 5:23). We who live in the spirit (Gal.5:25) are not dominated by "rights" and our desire to exercise them, but in control of the flesh we humbly submit to the will of God. Thus we must obey God rather than our passions! The desire to marry does not equal the right to marry when God has declared that marrying another is wrong.

In response some have appealed to Paul's "it is better to marry than to burn with passion" (1 Cor. 7:9) as justification to marry another. However, it is presumptuous, indeed, to extend to the divorcee the general liberty God gives to the unmarried and widows. This application is especially egregious in light of Jesus' specific prohibition of marrying another to which Paul immediately alludes and concludes that reconciliation is the obligation (vs. 11). Barring reconciliation, one must remain unmarried. There is no liberty to marry another in this context.

Many find the teaching of Jesus and Paul on this subject hard. This difficulty is nothing new; it was the reaction of Jesus' own disciples when he taught it (Matt. 19:10). Jesus' response needs to be seriously considered today. Some are born eunuchs, some are made eunuchs by men, and some are eunuchs for the kingdom of heaven's sake (vss. 11,12). Instead of marrying another, the mind of the spirit is content to be a eunuch in the service of the Lord.

But what about the natural desires? With regard to sexual temptation and the battle of the flesh and spirit, Jesus instructs us to "pluck out" and "cut off" whatever causes us to sin because it would be better "that one of your members perish than for your whole body to be cast into hell" (Matt. 5:29,30). There are eunuchs who are made eunuchs by men! Of course, Jesus is not literally calling for such extreme action as much as He is calling for a self-controlled mind of the spirit that puts the kingdom first. "For I say unto you, that unless your righteousness exceeds that of the scribes and Pharisees, you will by no means enter the kingdom of heaven" (Matt. 5:20).

ANDY DIESTELKAMP
323 E. Indiana Ave., Pontiac, Illinois 61764
Email: adiestel@bwsys.net


THE MOST UNFAMILIAR BOOK By Frank Vondracek (continued from Back Issue 33 page 1)
There are 22 sections to this psalm, one for each letter in the Hebrew alphabet. Each section contains eight verses, a total of 176 verses. But what is more important for us is what the psalm says. I believe once we learn its message, we will be drawn to the conclusion that perhaps the Bible is our most unfamiliar book, for otherwise we would not fret so much when things of life go awry.

Within this psalm we are told about the precepts of God (v.4). The word of God, when hidden in one's heart: helps one not to sin (v.11); counsels (v.24); gives hope (v.81); is unchangeable (v.89); causes rejoicing in the heart (v.111); is precious (v.127); gives light (v. 130); is pure (v.140); is truth (v.160); and brings delight (v.174). These are but a smattering of the contents of God's word. Don't allow yourself to think that because these are stated in the Old Testament that they don't accurately describe God's word even of the New Testament.

Also, notice that it is in relationship to the believer that these characteristics of God's word are declared. Actually, if God had not created man in His likeness and after His image, stating these things about His word would not have served any purpose. If I cannot freely choose to either use or to ignore God's word, then there would be no point to all that is said about God's word in the Bible.

But when I finally realize that only with the word of God can I be of greatest use and value to God, then will I earnestly and diligently strive to learn as much of God's gracious gift as possible. For it is by means of His revelation of His mind and will that I can know what He expects of me and instructs me to become.

I believe that God dwells, moves, works and abides in the believer (Eph. 3:17). But His means of doing so is by use of His word (Jn. 14:23). Notice Psalm 119 again. There is not a hint of God's presence without the word. There is no power in a believer's life apart from the word of God.

The most unfamiliar book of all is the Bible. This is generally true for people of the world, and is sometimes true of Christians. Now then, don't you just have to know more about it and its message? Read it, study it and meditate upon it. Use what you learn and before you realize it, the Bible will be your most familiar companion and guide. Please consider this suggestion.

FRANK VONDRACEK
1822 Center Point Rd., Thompkinsville, KY 42167
Email: frankv832@alltel.net

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