Truth Magazine

By Mike Willis

The Lord’s supper was instituted by Jesus Christ on the night of his betrayal and was designed to bring to our remembrance his beloved sacrifice for sin. Knowing ~hat he would soon depart this world, Jesus commanded his disciples to take unleavened bread and fruit of the vine to remind them of his death on the cross, the shedding of his blood for the remission of sins. The Scriptures read,

And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins. For I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom (Matt. 26:26-29).

When men partake of the Lord’s supper, they partake of a memorial feast (1 Cor. 11:24 – “This do in remembrance of me”), a communion with Christ and other disciples (1 Cor. 10:16,17). This solemn act of worship was instituted by the Lord as a part of the public worship of the church.

There are a number of divinely revealed memorials in the Bible, some of which ceased with the inauguration of the New Testament. The feast of Passover reminded the Israelites of the tenth plague in Egypt which destroyed the firstborn of every house which did not have the blood of a lamb sprinkled on its doorpost and lintels (Exod. 12). The sabbath reminded men of God’s rest after creation (Gen. 2:1-3; Exod. 20:11). The rainbow reminds us that God will never again destroy the earth with water (Gen. 9:8-15). The Lord’s supper reminds us an event more important than creation, the flood or the tenth plague in Egypt; it reminds us of the shedding of Jesus’ blood for the sins of the world.

How often is the Lord’s supper to be observed? The practice of observing the Lord’s supper varies from church to church. Catholics celebrate mass every day; most Protestant denominations celebrate the Lord’s Supper less frequently, some observing it once a month, others once every six months, and others once a year. The prevailing attitude toward the frequency of observing the Lord’s supper is this: how often one observes it is inconsequential. If that is the case, one might observe the Lord’s supper only once in his life and be done with it forever. If that is not true, then the Bible must reveal a pattern for the frequency of observing the Lord’s supper and that pattern is binding on men of every age.

Jesus commanded men to observe the Lord’s supper saying, “This do in remembrance of me” (1 Cor. 11:24). If he did not reveal to us how to observe the Lord’s supper, his instructions for obeying the command “this do” are inadequate and incomplete. Unless Jesus told us how to observe the Lord’s supper, his command would be as incomplete as mine if I were to command my son to “play baseball” without telling him how.

How To Establish Bible Authority

The Bible reveals the will of God to us through express statements or commands, approved apostolic examples, and necessary inferences. The importance of following the examples of the apostles is seen by the role in which Jesus placed them. Jesus commissioned the Apostles to teach the disciples “to observe all things whatsoever I commanded you” (Matt. 28:18). These men began the proclamation of the Lord’s will, establishing local congregations in different cities. These men established churches which were to abide in the revealed will of Jesus. Whatever acts of religious worship the apostles taught in one congregation, they taught in all congregations (1 Cor. 4:17; 16:1-2). Consequently, they told congregations, “The things which ye both learned and received and heard and saw in me, these things do: and the God of peace shall be with you” (Phil. 4:9). “Wherefore I beseech you, be ye followers of me” (1 Cor. 4:16).

We learn how to observe the Lord’s supper by noting how the first century church observed it with divine approval. What they did with the approval of God is a pattern for us today, having all of the binding authority as a specific precept. Let us turn to the Bible to see how the early church observed the Lord’s supper in order that we may know how God wants us to observe it today.

The Lord’s Day and the Lord’s Supper

The New Testament evidence is clear that the early church assembled on the first day of every week for a period of congregational worship. The congregational assembly for worship is discussed in 1 Corinthians 12-14, with explicit instructions for that worship to be conducted decently and in order (14:40). That period of worship was conducted upon the first day of every week (1 Cor. 16:1-2; see RSV or NIV translation). The church in Troas met upon the first day of the week (Acts 20:7). This day of worship for the church became known as “the Lord’s day” (Rev. 1:10). Saints were exhorted not to forsake this day of assembly (Heb. 10:25).

These are the only verses we can find which tell us to observe the first day of week as a day of worship. Yet, the very passages which are used to prove that the early church assembled on the first day of every week show that one of the main purposes the church had in assembling was to observe the Lord’s supper (Acts 20:7; 1 Cor. 11:20). If the prime object of the Lord’s day meeting was to celebrate the Lord’s supper, then all of the evidence we have of the custom of meeting every Lord’s day is equally conclusive in reference to the weekly observance of the Lord’s supper.

The Christian community is almost unanimous in admitting that the first day of every week is to be set aside to worship God. However, they are unwilling to let these same verses speak to tell us how to worship God. Why appeal to these verses to show when to worship unless we are also willing to let them speak on how to worship. Those who stand opposed to observing the Lord’s supper on the first day of every week tell us that these verses are inconclusive to prove that the early church observed the Lord’s supper on the first day of every week. If they are inconclusive to prove the one (observing the Lord’s supper every week), they are inconclusive to prove the other (to assemble for public worship on the first day of every week). Those who practice worship on the first day of every week but do not observe the Lord’s supper when they assemble should tell us what Bible verses teach them to assemble for worship every Lord’s day.

How The Early Church Observed The Lord’s Supper

Not only did the early church assemble for worship every Lord’s day, they, also commemorated the death, burial and resurrection of the Lord in the Lord’s supper on the first day of every week. Look at the Bible evidence supporting this conclusion.

1. The early church continued steadfastly in the observance of the Lord’s supper. Acts 2 tells of the establishment of the early church when Peter preached the gospel on the day of Pentecost. Three thousand souls responded in obedience to Christ in baptism. These believers in Christ “continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (Acts 2:42). The words “continue steadfastly” (proskarteren) mean “to give constant attention to a thing.” The phrase would have little meaning if it pointed to a memorial feast which was observed once a year or once every six months. Its meaning, in the light of the early practice of the church, points to a regular and habitual observance of the Lord’s supper.

That in which the early church persevered was “the apostles’ doctrine, fellowship, breaking of bread, and prayers.” The phrase “breaking of bread” may be used of a common meal (cf. Acts 2:46; 20:11), although that is not its meaning in this context. These men had been “breaking bread” in the sense of eating a common meal for years before Peter preached Christ to them. The phrase also can refer to the “breaking of bread” in the Lord’s supper (cf. Matt. 26:26), a memorial feast of the death of the Christ, which had become meaningful to those who had just obeyed the gospel which Peter preached on Pentecost. This is the view adopted by Marvin Vincent (457), F.F. Bruce (79), A.C. Hervey in Pulpit Commentary (55), etc. This verse shows that the early church persisted in observing the Lord’s supper.

2. The Lord’s supper was one of the primary reasonsfor the church to assemble on the first day of the week. Acts 20 records Paul’s trip to Jerusalem to bring funds collected from Gentile brethren to relieve the suffering of the Jewish saints. On his journey to Jerusalem, he stopped to worship with the saints at Troas. He arrived late on Sunday night or early on Monday morning and tarried seven days. The Sabbath passed without the church at Troas assembling, for the church did not worship on the Sabbath day. Luke records, “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).

We see these facts about the early church from this verse: (1) The early church met on the first day of the week, not on the Sabbath. (2) They assembled for the purpose of breaking bread, partaking of the Lord’s supper. Hence, Acts 20:7 demonstrates that the church at Troas came together on the first day of the week to break bread (see Marvin Vincent [558], A.T. Robertson [3391, Alford [223], Gotthard V. Lechler in Lang’s Commentary [368], A.C. Hervey in Pulpit Commentary [143], etc.).

3. The church at Corinth assembled on the first day of every week to break bread. I Corinthians 16:1-2 indicates that the churches at Corinth and Galatia assembled on the first day of the week. In writing regarding the collection for the poor saints at Jerusalem, Paul said,

Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come (1 Cor. 16:1-2).

The phrase “upon the first day of the week” (kata mian sabbatou) of the KJV is translated “upon the first day of every week” in the RSV and NIV translations. (The preposition kata is distributive in meaning, justifying this translation.) From these verses, we learn (1) that the churches in Corinth and the region of Galatia assembled on the first day of every week, (2) that a collection was to be taken at this assembly.

The purpose of the assembly at Corinth is given in 1 Corinthians 11:20. Writing to a church which was failing to do what God commanded, Paul said, “When ye come together therefore into one place, this is not to eat the Lord’s supper.” They were. failing to do what they were assembled to do – to eat the Lord’s supper. This verse shows the purpose for which the church should have assembled. The construction is similar to what a teacher might say to a class of misbehaving children – “When ye come together, this is not to learn.” The phrase shows that the children should have gathered to learn but were misbehaving. Similarly, this passage shows that the church should have assembled to observe the Lord’s supper, but were not doing what God commanded.

The Lord’s supper was to be taken at the general assembly of the church (1 Cor. 11:20,33). Paul’s statements show that this assembly was gathered to observe the Lord’s supper in obedience to the Lord’s instruction when he instituted the Lord’s supper, as shown by 1 Corinthians 11:23-25. Hence, the church at Corinth assembled on the first day of every week to eat the Lord’s supper in obedience to the Lord’s instructions when he instituted the feast.

Where Is Bible Authority?

Having provided Bible authority for the church to assemble together on the first day of every week to break bread, I ask where is Bible authority for the church to assemble once a year to break bread? Where is Bible authority for the church to assemble once a month to break bread? Where is Bible authority for the church to assemble once every six months to break bread? Where is Bible authority for the church to assemble on some day of the week other than the first day of the week to break bread? There is no Bible authority for any of these practices. The church which partakes of the Lord’s supper once a year, once every six months, once a month, or every day acts without Bible authority. Their worship is of their own devising and origin and without divine approval.

Reasons Given For Not Observing The Lord’s Supper Every Week

When these materials are presented, some reject them using various objections. I want to notice some of those objections and reply to them.

1. “It does not say every first day of the week. ” This is the usual reply given when the evidence of Acts 20:7 is cited. The Corinthian evidence (1 Cor. 16:1-2; 11:20) does say on the first day of every week in the more recent translations (NASB, NIV). It is interesting to notice the inconsistency of those who make this argument. These very same people will use the very passages which I have used to show that Christians are to worship on the first day of every week rather than on the Sabbath. These passages are thought to be conclusive in establishing that the first century church worshipped on the first day of every week, although the express purpose of those assemblies was to “break bread” (Acts 20:7; 1 Cor. 11:20). If they prove that we ought to worship on the first day of every week because the early church worshipped on the first day of every week, they also prove that we ought to “break bread” on the first day of every week since they broke on the first day of every week.

2. “1 Corinthians 11:26 says ‘as often as you eat this bread leaving man free to choose how often to partake of the Lord’s supper. ” The text reads:

After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come (1 Cor. 11:25-26).

The words “as often as” (hosakis) do not describe the frequency of the observance but point to the manner of the observance. The NIV translates the word “whenever” “whenever you drink it . . . For whenever you eat this.” This verse does not discuss the frequency of the observance of the Lord’s supper; rather, it tells men how to observe the supper whenever it is observed.

If the argument (man is free to choose how often to partake of the Lord’s supper) which is being made is true, then one man’s choice is just as good as any other man’s choice. If a man chooses to partake of the Lord’s supper once in his life and be done with it, that would be just as approved of God as the choice to observe it annually, semi-annually, monthly, or weekly. What about the man who chose not to observe it all? Could a man chose to observe it one time a year but not zero times a year?

3. “If we partake of the Lord’s supper every week, it loses its significance.” I suppose the conclusion should be that the less frequently we observe the Lord’s supper, the more hallowed it will become. Therefore, let us partake of it only once in our lifetime. If this is true with the Lord’s supper, would this apply to the other items of worship? If we pray every day, does prayer lose its significance? If we give every week, does giving lose its significance? If we listen to the word of God being preached every week, does the word of God lost its significance?

The ridiculousness of this can also be demonstrated by illustration. Suppose a man said to his wife, “If I tell you I love you every day, that will lose its significance. Consequently, once a year I will tell you that I love you.” What do you think she would have to say about that?

4. “The New Testament is not a blueprint or pattern which should be followed today. ” Those who believe that the approved apostolic examples of the early church are not binding on us today ridicule the idea that the New Testament is a blueprint. If approved apostolic examples are not binding, how would we know? There is no commandment or explicit statement in Scripture which tells us they are not binding. Hence, if one is to learn that approved apostolic examples are not binding, he must learn that through approved apostolic examples or necessary inference. He must contradict his own premise to reach his conclusion; hence, the conclusion and premise are false. If he can learn through approved apostolic examples that the New Testament is not a blueprint or pattern which should be followed today, can he learn anything else in the same way?

Those Christians who contend that the New Testament is not a blueprint always contradict themselves. They can never be consistent. Is the New Testament a blueprint for telling us what we should believe about Jesus? Is the New Testament a blueprint for telling us how to be saved? Is the New Testament a blueprint for legislating morals? Those Christians who do not believe that the New Testament is a blueprint for observing the Lord’s supper always turn to that blueprint to answer these questions. Their own inconsistency proves that the New Testament is a blueprint to be followed.

Conclusion

How can I walk by faith in observing the Lord’s supper? The only way in which anyone can do by faith that which is taught in the Bible is to obey a precept, follow an approved apostolic example, or act in accordance with a necessary inference. If nothing more had been said than “this do in remembrance of me,” then congregations would have been at liberty to select their own time for observing the supper; but since we have an example of the practice of the early church, with apostolic approval, we know that we can do by faith that which they did. And it is equally certain that no one can celebrate the feast by faith on any other day than the first day of the week or any other frequency than weekly.

Guardian of Truth XXXI: 14, pp. 418, 437-439
July 16, 1987

By James W. Adams

On the Lord’s day, February 1, 1987, instead of occupying the pulpit, as he had faithfully done for almost fifty years, our dearly beloved Harold F. Sharp, Sr., of Little Rock, Arkansas, breathed his last in Arkansas Baptist Medical Center. For about two months, he had waged a valiant struggle with respiratory impairment coupled with a weak heart. After considerable improvement over a period of about two weeks, giving is family new hope, his courageous spirit conceded the contest to an exhausted body and took its departure to be with Christ. Harold had been beset by health problems for a number of years. Several years ago, he had open-heart surgery at Bethesda, MD. Since that time, he had some close skirmishes with death but each time won the battle. This time, it was not to be, and those of us who loved him are devastated by his passing. We grudge him not the joy of being with his Lord, but selfishly human, we wish him here.

Harold Sharp’s friends and brethren in the Lord who deeply loved him were legion; his devotion to truth was unfaltering; his accomplishments in the Lord’s work were tremendous; he was possessed of an astute mind and a commanding personality; his knowledge of the word of God and ability to proclaim it were extraordinary; and his sincerity, zeal, and courage were all but inexhaustible. The cause of Christ, in the State of Arkansas particularly and in the brotherhood generally, has lost one of its finest representatives leaving a void that will be difficult indeed to fill. Multitudes in heaven will have reason to praise the Lord because Harold lived and preached the Word. What more eloquent eulogy than this could we possibly deliver?

The Funeral Service

The funeral service was conducted in the chapel of the McNutt Funeral Home in Conway, Arkansas the afternoon of February 4. The chapel overflowed with an extremely large crowd of brethren from several states, some quite distant. There were many preachers there also from several states. A.W. Goff, Jim Mahan, and James W. Adams (all close friends, brethren, and coworkers through many years) spoke. Rich Lumpkin of Russellville, Arkansas led the congregational singing of: “Our God, He is Alive, Do All in the Name of the Lord; Where the Roses Never Fade, and Home On The Banks of The River.”

Brother Jim Mahan spoke poignantly and with great emotional fervor of his personal relationship with Harold and his devoted wife, Pearl, through more than forty years. He also read a number of appropriate Scriptures. James W. Adams gave a brief expression of his love and appreciation for Harold including a poem from his own pen, read a tribute written by Harold’s granddaughter, Michelle, and led those assembled in prayer. A.W. Goff delivered the principal address. He spoke eloquently with deep emotion concerning his personal ties with Harold over forty years; of Harold’s sterling character and exemplary life; and basing his remarks upon a reading of 2 Timothy 4:1-8, he spoke of Harold as a valiant soldier of the cross of Christ giving special emphasis to his dogged devotion to truth and the New Testament church. He concluded by dealing with the bitter opposition and virulent persecution that Harold endured from brethren in the state of Arkansas because of his convictions on a number of controversial issues past and present. Brother Goff’s remarks were personal (without name calling), pointed, and plain. It surprises me not that already there are criticisms emanating from some who were present. They deem A.W. Goff’s remarks inappropriate and resent their being expressed under the circumstances. The majority of those present, however, appeared to this writer to be totally appreciative of Goff’s remarks and not at all disturbed about the propriety of their being made on that occasion. I know that no person present could doubt that what was said clearly expressed without apology A.W. Goff’s absolute convictions concerning Harold Sharp, his character, and his work.

What we have just mentioned involves that which is purely and wholly a matter of human judgment. However, it seems to me, Brother Goff’s critics need to recognize the fact that Harold F. Sharp himself was not a tepid Simon Milquetoast. He was what he was and stood for what he stood without excuse and never left anyone in doubt about it either. He spoke his convictions without fear or favor and never courted human approbation. This brings to mind an incident which I relate from memory, hence it may not be exact but is in the main correct. It was at a debate. A preacher who was opposed to the position Harold held on institutionalism and the sponsoring church confronted Harold and in the conversation that ensued threatened Harold physically. Harold walked up as close to him as he could get, stretched his arms out and swelling out his chest said, “Here I am; poke me anywhere and everywhere you wish with your finger and you won’t find a scared spot on me.” I ask as candidly as I know how, “Why should it be thought that the last rites of a spiritual warrior such as Harold Sharp ought to be a hodgepodge of sentimental platitudes?” Harold’s body was laid to rest in Roselawn Cemetery in Little Rock, the city where he was born, grew to manhood, was baptized into Christ, began his preaching, married, lived the last years of his life, and died.

The Early Years

Harold F. Sharp was born November 3, 1915 in Little Rock, Arkansas. His parents were Floyd Lewis and Ethel Virginia (Brewer) Sharp. His family consisted of his parents, two brothers – Louis J. and William E., and two sisters -Virginia Sharp Huey and Juanita Sharp Byrd. His parents and Juanita are deceased. Louis, Virginia, and William, all of Little Rock, survive him. Louis is the faithful preacher for the West 65th Street congregation in Little Rock.

Harold had a rich background in the church. His parents, grandparents, and great-grandparents were New Testament Christians. His maternal grandfather, James H. Brewer, was for many years an elder of the 4th and State congregation in Little Rock as was also his father, Floyd. Floyd Sharp was also an excellent song director.

Harold literally “grew up” in the 4th and State church, at that time, one of the most historic, largest, and most influential in Arkansas. He was exposed to and imbibed deeply of the superb teaching of Glenn E. Green and E.R. Harper, local preachers, and of a host of the greatest preachers in the brotherhood who were continuously brought to 4th and State for meetings. Green and Harper tremendously influenced Harold relative to devotion to truth.

Harold was a vigorous, exceptionally intelligent, and just as mischievous boy. His brothers and sisters have delighted through the years to tell of his pranks, in which they often were the victims. In this respect, Harold never ceased to be a “kid.” He loved a good joke, especially a practical one, as all of his friends, who often bore the brunt of them, will testify.

Tragically, when Harold was twelve, he was stricken with what his doctors diagnosed as “infantile paralysis.” He almost died from the disease and was left physically impaired – one side of his face was drawn including the mouth. This involved a slight disfigurement of his face and a degree of speech impairment. A person of less character would have allowed this to embitter him, stifle ambition, and produce a stultifying inferiority complex, but not Harold Sharp. Like Milton, Shakespeare, Beethoven, Helen Keller, and Franklin D. Roosevelt, he ignored his affliction, enhanced his considerable ability, and rose to the heights in his sphere of activity, the service of the Lord. There were those who sought to discourage him. He was deeply hurt early when E.R. Harper suggested that he might better serve the Lord (by reason of his facial situation) to use his ability to make money instead of preaching and contribute to the support of others, not thus afflicted, in the preaching of the Word. Hurt by the suggestion, but undaunted, he proved brother Harper wrong by becoming an able, successful, and tremendously influential proclaimer of the ancient gospel.

Harold was an excellent student and made a splendid record in Little Rock (Central) High School, the largest in Arkansas and one of the finest in the nation. He excelled in mathematics and was often called upon to teach the class in the absence of the instructor. He represented the school on the debate team and was a member of the school quartet. Finishing high school in 1933 in the midst of “The Great Depression,” like so many young men of that time, he was not able to enter college immediately. He obtained work in a local grocery store and continued there for a number of years while saving money to go to college. His plans were to attend Harding College and prepare himself to preach.

Young Manhood Years

Harold obeyed the gospel soon after his bout with infantile paralysis at the age of thirteen. He was from this beginning to the end of his life a faithful and active Christian. After high school, Harold was active in the teaching program at 4th and State and made talks there and in small congregations near Little Rock as he worked toward the time when he could devote himself wholly to the preaching of the Word.

In February of 1938, a thing occurred that proved to be one of the most significant events in Harold’s life. He met Pearl Sprott. Pearl was a Southwest Texas ranch girl. She grew up on a ranch between Uvalde and Del Rio, Texas (my home country). She had come to Little Rock to work as a secretary in John R. Brinkley’s offices. On her first Lord’s day in Little Rock she attended services at 4th and State and on the second identified with the congregation. After the service, Harold introduced himself to her and invited her to attend a class for young people he was teaching on Sunday evening. As she tells it, being a country girl and intimidated by the “big city,” she told him she was afraid to ride the “street car” to the meeting house after dark. Not being noted for being bashful or allowing a little thing like that to deter him, he magnanimously offered to come in his father’s car and bring her to the class. His sister, Virginia, says the family had to ride the street car to services. This led to dates between Harold and Pearl and ultimately to marriage the following fail. I say without fear of contradiction, this was probably the most intelligent thing Harold ever did in his entire life. Pearl also brought to their marriage a rich heritage of the faith, her family for generations having had significant connection with those who embrace and practice “the faith once delivered to the saints” (Jude 3). For more than 48 years, Pearl has been everything to Harold implicit in the Bible statement, “help meet for him. ” God bless her, and comfort her in her loss!

Beginning a Family and Going to College

Sometime before his marriage, Harold had changed jobs. He had gone to work for a bakery operating a bread route. Being a natural born salesmen, he was immensely successful and was soon drawing a salary that was almost unheard of at that time. He and Pearl lived frugally for five years and saved their money. This enabled Harold to go to college without help from anyone. In 1943 after Christmas, Harold, Pearl, and their infant son (Harold F. Jr., “Sonny,”) made their way to Henderson, Tennessee where Harold enrolled in Freed-Hardeman College. With the makeshift accommodations that were available for married students at F.H.C. in those days, Pearl soon learned what it meant to sacrifice for the gospel. I speak from experience, for Gertrude and I and our small daughter had covered the same ground only two years previously.

Harold did excellent work in college and was much encouraged and strongly influenced by L.L. Brigance and N.B. Hardeman. He was fortunate to have an automobile and all but wore it out driving to appointments in Arkansas each Lord’s day. He preached at such places as Humphrey (where he later conducted eleven meetings), England, Palestine, Dyess, and others. The summers he filled with meetings. In the summer of 1945, he conducted one of the most memorable meetings of his life at a place called King’s Rider in Southeast Arkansas. In this effort, there were 110 responses to the gospel invitation – 89 were baptized and 21 restored. Harold said he thought Pentecost was being reenacted. During this summer, a second son was born, Louis Keith, at Del Rio, Texas. Pearl was at her parents’ home at the time having worn herself out earlier in the summer trying to attend Harold’s meetings.

Principal Years of Activity

The year 1945 marked Harold’s real entrance into his life’s work of preaching the Word. He, Pearl, and their two small children moved to Steele, Missouri to work with the small congregation at that place. Harold’s salary was not more than eighty dollars per month and they lived in a ramshackled preachers home that was probably 125 years old. The brethren had added a sort of makeshift bath off the kitchen which was so cold in bad weather that during the winter two cabbages froze in it. Yet, Steele provided a place for Harold to begin. The congregation numbered about fifty. Four years later, when Harold and Pearl moved, there were about two hundred fifty members, and the Lord’s church was the largest religious body in town. It was during these years that Harold formed a warm relationship with two great preachers who were to have significant impact on his preaching. They were W. Curtis Porter and C.R. Nichol. Nichol spent much time in the Sharp’s home. Harold led singing for Brother Nichol and was his moderator in a number of debates. He also was involved in debates in which Brother Nichol moderated for him. Harold was beginning to be known in Northern Arkansas and Southern Missouri as one of the ablest young evangelists of the area.

In 1949, Harold accepted work with the church in Blytheville, Arkansas. This church had for some time conducted a daily radio program on the local station which was owned by a brother in the Lord. This afforded Harold the opportunity to become widely and favorably known as a powerful preacher. It also led to numbers of debates, most of them with the Baptists. During his lifetime, Harold had about thirteen debates. The most notable of these was with Dr. Cobb at Conway, Arkansas (1954). In this debate, C.R. Nichol was Harold’s moderator and D.N. Jackson, noted Baptist debater was Dr. Cobb’s. The Sharp’s lived and labored in Blytheville from 1949-52. During their service there, the church doubled in size and erected a new building on West Main to accommodate their crowds. His radio work was so favorably received by brethren of the region that farm families would cease their work in their fields, go to their houses, eat lunch, listen to Harold preach, then return to their work. It became sort of an unwritten rule of the households. A.W. Goff remembers that, as a young boy, he was introduced to Harold Sharp this way. Later, he met him personally and was given great help by him in his first efforts in the preaching of the gospel.

In 1952, the Sharp’s moved to Conway, Arkansas to work with the Northside congregation, at that time a congregation of less than one hundred members. By this time, Harold was also conducting a tremendous number of meetings in addition to full time local work. He often conducted some twenty meetings during a year. He delighted to hold meetings with small rural churches. He loved country people and they loved him. In lieu of family vacations, Harold would take Pearl and the boys with him all summer. During the day, they would fish, hunt, play ball, go swimming, and picnic with the farmers who had suspended work for the time of the meeting. At night, Harold would preach to large and interested crowds. Hundreds were baptized and a multitude of churches thoroughly indoctrinated in the truth. So effective was Harold in this respect Brother Goff could say at his funeral that he probably had the greatest influence in the State of Arkansas of any other man in saving churches from liberality on the issues created by “institutionalism and centralized control and oversight of the work and resources of congregations.”

During this time, Harold became involved in some secular activities involving the sale of stocks and bonds. At this, he was eminently successful and made considerable money, much of which he literally gave away. Harold possessed two significant traits, boundless generosity and childlike trust of his fellowman, especially his brethren in the Lord. It was almost impossible for him to turn down a plea for help from brethren less prosperous than he, hence he both gave and loaned a great deal of money to many persons. His “loans” were never secured with more than a handshake, not even an informal note acknowledging the loan by its recipient. Sadly, Harold’s confidence was, in a large number of cases, misplaced and his generosity abused. He was not only not repaid but later was verbally abused by the beneficiaries of his generosity. About this, however, he never complained. It only made him sad. Too, he and Pearl, on a number of occasions, took into their home dependent and neglected children for various lengths of time and cared for them until permanent arrangements could be made for them by those who had legal control of them. Some of these they would have adopted legally had they been allowed to do so. Yet, thousands of liberal brethren in Arkansas were at this very time maligning Harold as an “orphan hater.” The ludicrous thing about this is that most of these people belonged to large churches which were giving a mere pittance to an institutional orphan home from their large budgets – often amounting to less than the price of a small bottle of “Coke” (ten cents then) per member per month.

It should also be noted that during the periods of his life when Harold was making money in addition to what he was paid by the churches as support for preaching, his and Pearl’s contributions to the churches were often more than they received from them. These things I know to be true, because I have followed Harold’s tracks in many places. I have conducted meetings at Steele, Missouri and Blytheville, Arkansas after his work there, two meetings in Conway while he lived there, two in Gordon, Georgia while he lived there and one after he moved, and two at Blount Road in Little Rock while he was its preacher, to say nothing of other places where he has conducted meetings.

During his years in Conway, Harold formed an intimate relationship with Foy E. Wallace, Jr. who conducted many meetings in the area. They became close friends and Brother Wallace made a profound impression upon Harold’s preaching. In later life, his style of preaching became much like that of brother Wallace while retaining the qualities that were peculiarly Harold Sharp. He counted the influence of brother Wallace and his preaching to be one of the great blessings of his life.

Harold continued his work at Conway until November, 1965. During his tenure of service there, the church more than doubled in size. It was during this period that his debate (previously noted) with Dr. Cobb occurred. It was also during this time that his former friendship with E.R. Harper was disturbed. Brother Harper wished to conduct a countywide meeting, involving all the churches in Faulkner County, at Conway under a tent and wished to have the Northside congregation involved. Some at Northside, including at least one of the elders, were favorable. Harold opposed the participation of the Northside congregation for two reasons: (1) the error espoused by Harper with regard to institutionalism; and (2) the sponsoring church setup proposed for the accomplishment of the county-wide meeting. Brother Harper never forgave Harold for this, and some disruption of the Northside congregation occurred. Harold thought he might have to move, but it turned out otherwise.

In 1965, Harold and Pearl moved to Gordon, Georgia. Their two sons were by this time married and rearing families. “Sonny” lived in Conway and Keith was preaching the gospel at Quitman, Arkansas. At Gordon, Harold labored with the Hardies Chapel congregation. In no place where Harold and Pearl labored were they more dearly loved than here. Evidence of this is the fact that a number of the brothers and sisters from Gordon drove all the way to Conway for Harold’s funeral services. While in Gordon, Harold had a heart attack, which in 1980 resulted in open-heart surgery.

In order to help care for his aged mother, he decided to return home to Arkansas in 1973, and he and Pearl moved back to Little Rock. They owned a farm north of Conway and had other family interests in the state. They bought a home in Little Rock and accepted work with the Bloud Road congregation. They continutdoliere for about seven years during which time a new building was erected and the congregation enjoyed considerable growth. In February of 1981, Harold had a stroke, further damaging the general state of ‘his health. From this, he recovered but had to restrict his general activities. He decided, therefore, to accept work with the congregation at Cedar Hill, Arkansas, some thirty miles north of Conway, where he labored until his last illness and consequent death. He and Pearl would spend Thursday to Saturday in Little Rock and Sunday through Wednesday at Cedar Hill. Representative of the love and esteem in which he was held at Cedar Hill was the fact that practically the entire church was in attendance at his final services in Conway. Furthermore, their deep, sense of grief and loss was obvious to all.

Final Observations

Harold is survived by his beloved wife, Pearl, of Little Rock, his older son, Harold, Jr., and his wife and children, of Little Rock; his younger son, Keith, and his wife and children, of Mena, Arkansas. In all, there are nine grandchildren. Previous mention has been made of his two brothers and sisters, all of Little Rock. As for Harold, “he rests from his labors, and his works do follow him” (Rev. 14:13).

The love and respect which his family had for him are well expressed by his granddaughter, Michelle, daughter of Keith and Sandy Sharp. It was read at Harold’s funeral as previously noted:

My Papaw

I want to tell you about my papaw. This is a final dedication to a man I love and admire. He had a character that was admired by all. My papaw had the backbone to stand up for what he believed to be right. He might not have been the best looking man on the outside, but on the inside is another world. When you remember my papaw, remember him with a smile and keep walking in the truth he had taught to us all.

There follows another tribute in poetic form dedicated to his memory by his niece, Mrs. Linda Byrd Smith, who loved him:

I saw him standing there, this man of God,
Erect and firm, although his hair was gray.
The passing years had come and they had gone
To leave the weaker men along the way.

I saw him standing there, his face was fixed,
And he was unafraid to preach the Word.
Although the times had changed so many things,
His message was the same for those who heard.

I saw him standing straight and heard him preach
That Jesus is the Christ, the Son of God.
He preached against men’s sins with force and might,
Then called to lost men with a pleasing nod.

I heard him preach salvation through the blood,
The message many need to hear today;
How sinners must believe, and then repent
To turn and be baptized the Bible way.

I heard him preach about the church of Christ,
The precious bride for which our Saviour died.
He then condemned the sects of men as sin,
And called on all to give up party pride.

I thank the Lord for this, a stalwart man,
Whose message had that old familiar ring
Of the apostles’ doctrine through and through,
And this to me was such a noble thing.

I saw him standing there, this man of God,
His life as faithful as the day is long.
It gave me courage that I needed most,
And I felt inspiration to be strong.

– J. Gibbons

I cherish the memory of Harold F. Sharp, Sr., “a good man, full of the Holy Spirit, and of faith” (Acts 11:24). May God raise up a host of young men like unto him to fill the breach in the phalanx of the soldiers of the Cross that is occasioned by his passing and the passing of others like unto him. I hear the song of the nightingale bome increasingly loud to me on the chilly breeze of life’s evening, and as Longfellow so well said it, “A feeling of sadness comes o’er me that my soul cannot resist.” In such a frame of mind, I wrote the following verses and read them at the funeral services for my dear friend and brother in Christ. They well express my feelings for Harold Sharp. What they lack in poetic excellence is more than compensated for by the sincerity and love that gave them birth.

Farewell, Dear Brother

Many people have I met
Along the way I’ve come,
And most of them I’ve long forgot,
But that’s not true of some.

There have been those who’ve found a place
Secure within my heart,
And neither time, nor circumstance, nor death
Can e’er them from me part.

This brother, friend whose body lies
In state before us here
Is one of those I won’t forget,
A memory ever dear.

Respect and trust and fervent love
Are what I felt for him,
And nothing life or death can do
Will make that memory dim.

Goodbye, true brother of yesterday,
Until we meet again
Where neither time, nor space, nor death
Can ever make us twain.

Let bonds of truth that joined us here
In fellowship divine
Unite us there in endless joy
With Christ, both yours and mine.

– James W. Adams

One of the things in which Brother Sharp took special satisfaction was that he had, in his life, labored as local preacher for seven congregations and that all seven continued to stand for the truth on all of the divisive issues that have confronted the churches during the past thirty years. Too, not long before his death, he told his wife, Pearl, “He hoped and prayed the Lord would not allow him to live long enough to do what so many aging preachers have a tendency to do; namely, grow weary and cease to fight the good fight of faith as they did when they were young men.” All of us know that it happened to him according to his prayer. He was “faithful unto death” (Rev. 2:10). Therefore, may this be his epitaph!

Guardian of Truth XXXI: 13, pp. 398-402
July 2, 1987

By Louis J. Sharp

Epitaphs we read may not always be truthful. Some are brutally frank! But if there should ever be placed an epitaph on your tombstone, and it was truthful, how would it read?

In the Bible, we read epitaphs both good and bad. The thing that is striking about each of them, is, they were true! There was no shame, no holding back the truth, no apology! Indeed, we do write our own epitaphs by the life we live. If one was being written for you today, how would it read?

Some Good Epitaphs God Wrote

I . “He went about doing good” – Jesus (Acts 10:38).

2. “She was full of good works” – Dorcas (Acts 9:36).

3. “He was a good man” – Barnabas (Acts 11:24).

4. “He walked with God” – Enoch (Gen. 5:24).

5. “He being dead, yet speaketh” – Abel. (Heb. 11:4).

6. “Asleep in Jesus” – Christians (1 Cor. 15:17-18).

7. “Well done good and faithful servant” (Mt. 25:21).

8. “At rest” – Those who die in the Lord (Rev. 14:13).

9. “I kept the faith” – Paul (2 Tim. 4:6-8).

10. “They kept my word” – Church in Philadelphia (Rev. 3:8).

Some Examples of Evil Epitaphs

1. “He betrayed Him” – Judas Iscariot (Mt. 26:25).

2. “Sinned wilfully” – Hebrew Christians (Heb. 10:26).

3. “Have forsaken the right way” – Many (2 Pet. 2:15).

4. “Left thy first love” – Church at Ephesus (Rev. 2:4).

5. “Made shipwreck of the faith” – Some (1 Tim. 1:19).

6. “Loved this present world” – Demas (2 Tim. 4:10).

7. “In hell he lifted up his eyes” – Rich man (Lk. 16:23).

8. “Obeyed not the gospel of God” – Many (2 Thess. 1:7-9).

9. “She repented not” – False Prophetess (Rev. 2:21).

Truly, we are writing our epitaphs each day that we live. If an honest appraisal is given, would you be proud of yours, or ashamed of it? If a preacher was preaching your funeral today what could he honestly say? Truthful epitaphs are written by the living, not after one is dead and gone!

Think on these things!

Guardian of Truth XXXI: 13, p. 403
July 2, 1987

By Mike Willis

The virtue of compassion is sadly lacking among some Christians. Others who manifest compassion direct it to the wrong people, in places where God does not want compassion shown. A compassion expressed like Jesus expressed is a virtue – one in which we Christians need to grow.

Companion Defined

The word “compassion” is defined as “a suffering with another; hence, sympathy; sorrow for the distress or misfortunes of another, with the desire to help; pity” (Webster). In discussing the Greek word splagchnizesthai, Barclay described this as “an emotion which moves a man to the very depths of his being” (More New Testament Words, p. 156). We can understand what compassion is by noting some of the occasions when it was demonstrated. Here are some examples of divine compassion:

1. When Jesus saw the plight of the widow of Nain who lost her son, “he had compassion on her” (Lk. 7:13). At the grave of Lazarus, he shed tears of sympathy for those whose brother had died.

2. When the Samaritan saw the man who fell among thieves who had been stripped of his clothes, wounded and left for dead, “he had compassion on him” (Lk. 10:33).

3. When the father of the prodigal son saw his son return home emaciated, barefooted and dressed in rags, he had compassion (Lk. 15:20).

Hence, the word “compassion” calls to our mind a virtue of being able to identify with the plight of another and desiring to relieve his suffering.

Those On Whom We Should Show Companion

The Scriptures give us divine direction regarding who should be the objects of our compassion. Let us see when compassion was shown with divine approbation.

1. We should have compassion on those lost in sin. “But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. Then saith he unto his disciples, The harvest truly is plenteous, but the laborers are few; pray ye therefore the Lord of the harvest, that he will send forth laborers into his harvest” (Matt. 9:36-38). Jesus was full of compassion when he saw the spiritually destitute condition of the multitude which was following him. In his discussion of “compassion,” Barclay wrote,

He did not see man as a criminal to be condemned; he saw man as a lost wanderer to be found and brought home. He did not see men as chaff to be burned; he saw them as a harvest to be reaped for God (p. 157).

The Pharisees of Jesus’ day condemned him for associating with publicans and sinners (Luke 15:1-2) because they held them in contempt. In our day, we need to be reminded that homosexuals, drug addicts, alcoholics, murderers, thieves, and other vile sinners are men lost in sin – men who need the salvation provided by the Lord. When given the opportunity to teach them the gospel, we need to have compassion on them. Jude 22 teaches us to be discriminate in working with men saying, “And on some have compassion, making a difference: and others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.” May God give us wisdom to work with all men in the manner most productive to the saving of the soul.

2. Those experiencing suffering in life. Jesus felt compassion for the widow who lost her only son (Luke 7:13). In the parable of the good Samaritan, the Samaritan expressed compassion on the man who fell among thieves (Luke 10:33). While Job was suffering, he cried, “Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me” (Job 19:21). His friends did harm in showing him no compassion; instead they attacked him, charging him with sin. The wise man said, “He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will he pay him again” (Prov. 19:17). May our hearts learn to suffer with those less fortunate than we.

Sometimes we fail to show compassion to the poor, blaming them for their own plight. Some churches seem afraid to relieve the suffering of their own faithful members, lest they help someone whose family has not done all that it can. Some seem to think that a family should lose all of its assets before brethren or the church ever steps in to help. The refusal to help a faithful brother in need is tangible proof that the church is without compassion.

One congregation was recently faced with a problem. Their preacher chose to drop his health insurance because he could not afford the premiums. Shortly thereafter, his wife developed cancer. What response would you expect and desire were you in this family’s shoes? They received censure from the congregation with which they labored. They received no help financially from their congregation, but were reprimanded for accepting monies sent from other congregations and individuals. Regardless of whether or not one approves the judgment of dropping one’s health insurance, why was their no compassion shown? Should the father of the prodigal son have withheld the ring, robe, and food because his son’s plight was self-created? Fortunately, the father was moved with compassion and helped his son. Should we show less compassion toward each other?

When death strikes a home, Christians should respond with compassion to the one suffering the loss of his friend or family member like Jesus showed compassion to the widow of Nain who lost her son. The poet J. Swain spoke of expressing compassion in these words:

How sweet, how heav’nly, is the sight,

When those that love the Lord

In one another’s peace delight,

And so fulfill the word.

When each can feel his brother’s sigh,

And with him bear a part;

When sorrow flows from eye to eye,

And joy from heart to heart. . .

Christians should share their joys and sorrows with one another. Where the virtue of compassion is present, this will occur.

Those On Whom We Should Not Show Pity

A number of times, the Scriptures expressly prohibit showing pity upon a man. We can stand in danger of showing too much pity and compassion just as we can stand in danger of not showing enough compassion. Let us see to whom compassion or pity was forbidden.

1. The person guilty of practicing false religion. In Deuteronomy 13:6-11, the Lord revealed that the man inducing men to depart from the Law of Moses to practice idolatry was to be put to death. “And thou shalt stone him with stones, that he die.” Knowing the tendency of men to show sympathy with the idolater, God said, “Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him.” When the Israelites conquered Canaan, they were commanded to destroy the Canaanites and their idolatry (Deut. 7). Jehovah warned them not to disobey his command because of pity for the one to be put to death (7:16). The reason for this should be clear: idolatry and other forms of false religion lead men to eternal damnation. To prevent the spread of the gangrene of false religion, the false teacher was to be removed from their midst.

Some among us need to learn the lesson revealed in these verses. There is a tendency to show pity and compassion on the men who lead our children into false religion. Whenever a false teacher is exposed, whether through these pages or some other manner, some brethren are quick to invite them to their lectureships, to charge the one exposing their error with political motives, and otherwise express sympathy for the false teacher. Their coddling the false teacher encourages him to abide in his sin. Underlying this treatment of the false teacher is the belief that his doctrine does not really damn the soul.

2. The murderer. The law of Moses condemned murder (Exod. 20:13) and legislated that the punishment for the violation of this law was death. “He that smiteth a man, so that he die, shall be surely put to death” (Exod. 21:12). In administering this punishment, the law said, “the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die. Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee” (Deut. 20:12-13).

The political group in America which is trying to outlaw the death penalty is a group showing pity where it should not be shown. Such a group expresses more compassion toward the murderer than he showed for his innocent victim. Every time an execution occurs in our country, they are present with their banners and signs to protest the “murder” of the one being put to death. This group is guilty of showing pity where God forbade it. For the good of society, the punishment for taking a life must be so severe that men will not take another’s life.

3. A false witness. The law forbade the sin of bearing false witness (Exod. 20:16). In the event that a man was exposed as a false witness, the law said that the punishment which he tried to bring upon another by his false testimony should fall on him (Deut. 19:19). In administering this, the law warned, “and thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot” (Deut. 19:21). The administration of justice is the role of government. Those who are too weak to administer justice are too weak to be appointed judges.

Our country is suffering because some have confused weakness with compassion. Divine compassion has its proper object. Where a society’s courts begin to administer compassion instead of justice, disrespect for the law soon follows.

Conclusion

The compassion which we express should be governed by the revealed will of God. Where it is not, we show compassion toward the wrong group of people.

Guardian of Truth XXXI: 13, pp. 304, 406-407
July 2, 1987