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Table of Contents: Fear of Dying? Not Allowed! How Well Do You Know Jesus? On the Peril of Professionalism Exegetically Speaking Living out the Living Word Points to Ponder The Story behind the Song Church Builders Counselor’s Corner Book Reviews News Update Sermon Helps Puzzles and ‘Toons ___________________________________ Fear of Dying? Not Allowed! By Joe Mckeever I’m sorry, followers of Jesus Christ. The one thing you are not allowed in this life—and certainly not the next—is fear of death. It’s verboten, off limits, taboo. Fearing death ranks first as the ultimate insult to the Lord Jesus Christ. It is unbelief of the first order. Death was the biggest gun in Satan’s arsenal when the enemy’s forces trotted it out on that Passover Eve on a hill outside Jerusalem’s walls. This Jesus would be dispensed with once and for all. For a few awful hours, it appeared the diabolical plan had succeeded. Jesus was dead—really dead. Then, on that never-to-be-forgotten Lord’s Day morning, the tomb was found to be empty and reports began popping up that Jesus was appearing to His followers. The disciples, who had been ready to give up and go home and deal with their dashed hopes and the Galilean’s embarrassing claims, suddenly were energized and “shot from cannons” as they blanketed the world with the news: Jesus is alive! If He was alive, everything else had changed for all time. That was the point. Opponents and critics, eager to find holes and loopholes and potholes in the Christian message, rush to inform us that one man’s death and even His resurrection, if indeed there was one, changes little. They miss the point. In those three days that changed everything, the Lord Jesus absorbed death by His death on Calvary and defeated it by His resurrection the following Sunday morning. The disciples of a long-discredited Indian guru once scoffed at my question, “What do you do with the resurrection of Jesus?” They looked down at me as though from their throne on high and said condescendingly, “Sir, we do not believe anything that happened 2,000 years ago has any possible meaning for us today.” They missed it too. The death of Jesus was all about His payment for our sins; His resurrection was all about God’s confirmation of what He had done, everything He had claimed, all He had taught, and the Lord He had personified. If Jesus is alive, everything has changed for all time. This is why serious seekers and honest questioners will want to look into the resurrection, called one of the most dependable historical realities by countless historians and millions of disciples. As Paul told King Agrippa, “This (the death and resurrection of Jesus) was not done in a corner” (Acts 26:26). Check it out. Seekers have nothing to lose and believers have nothing to fear. They call fear “false evidence appearing real.” Until something better comes along, that definition will serve us well. For 2,000 years, believers have delighted in the characterization of death by the Apostle Paul. “O death, where is your victory? O death, where is your sting? The sting of death is sin, and the power of sin is the law, but thanks be to God, who gives us the victory through our Lord Jesus Christ” (1 Cor. 15:55-57). Paul scoffs at death. He taunts it. He rubs its nose in its defeat. He laughs, he brags, he overflows with joy. When facing his own approaching death, Paul said, “In the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing” (2 Tim. 4:8). Sounds pretty confident, doesn’t he? Oh, yeah. Earlier in the same letter, he had dealt with the matter of fear: “For God has not given us the spirit of fear, but of love, of power, and of a sound mind” (2 Tim. 1:7). Think of that triplet in this way: 1) no fear of people, but a spirit of love; 2) no fear of the devil (and all his forces, including death), but a spirit of power; 3) no fear of the unknown, but a spirit of a sound mind. Why fear a defeated, cowering, bully of an enemy? As I write this, my mother is approaching her 96th birthday, although if she makes that milestone, she’ll never know. Her mind and body are gradually shutting down after nearly a century of strong and active service for her God and her family. We count the days good when she recognizes us. And, though we will grieve and miss her something awful, we will count as a very good day when the Father takes her to Heaven. This precious lady—Lois Jane Kilgore McKeever—did not struggle with faith as some of us have. Throughout her life, from infancy on, hers was the simple, pure trust of a child. She read her Bible and believed it. She listened to sermons and obeyed them. She prayed and trusted the Lord to answer however He chose. Hers was a hard life, particularly in the early decades of her nearly 74-year marriage to our dad. But she never wavered. Mom hardly noticed as the years piled up and she grew elderly. She and my dad, who lived into his 96th year also, would joke that they just never thought about getting old. Yet they did it with a flourish. She will die soon. But fear will have no role in her homegoing. Why fear leaving a body that is shutting down and inheriting a glorious one not subject to pain and grief (1 Cor. 15:4244)? Why fear leaving this humble earthly abode for “a kingdom prepared for [us] from the foundation of the world” (Matthew 25:34)? Why fear departing from a life of decay to receive one which is “glorious beyond all comparison” (2 Cor. 4:16-17)? Why fear dwelling “in the House of the Lord forever” (Psalm 23:6)? Why fear the absence of tears and mourning and pain, an enchanted land where “the former things have passed away” (Revelation 21:4)? Why fear “beholding [His] face in righteousness” and “being satisfied with [His] likeness when [we] awaken?” (Psalm 17:15). I have a suggestion. Let’s decide not to fear death. Let’s make up our minds that when the fear of dying begins to creep up on us, we will laugh at it and call it the impostor it is, then rejoice in the Lord. Let’s decide to live boldly and to make no decisions from fear. Let us laugh and dance and sing while we stake our claims for the reality of the risen Christ with everything that involves. I think about my own dying. Just last night when my wife and I were discussing some decisions regarding expensive dental work, which was one of the choices I was facing, she put it all into perspective. “Joe, you’re 72 years old. Why spend all that money for something you’re just going to leave in the ground?” (How’s that for perspective!) If I have a choice, my family will be gathered in the house at my homegoing. Some will filter in and out of my room. Tears will be all right, although I will love one of my sons telling me a joke or something funny they heard. And to a grandchild whose tears are flowing, I want to say, “Honey, it’s just fine. After all, five minutes after they close my eyes here, I will be laughing up there.” I want her to believe that, but not because I said it. It’s the proper attitude of all who believe in the Lord Jesus Christ. No fear allowed—just laughter. Joe McKeever is a retired Southern Baptist pastor from New Orleans, Louisiana. He blogs regularly at www.joemckeever.com. ___________________________________ How Well Do You Know Jesus? By Ted Kyle “Not every one that saith unto me, ‘Lord, Lord,’ shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, ‘Lord, Lord, have we not prophesied in thy name? And in thy name have cast out devils? And in thy name done many wonderful works?’ And then will I profess unto them, ‘I never knew you: depart from me, ye that work iniquity’” (Matt. 7:2123). Many a church wears the motto: “To know Christ and make Him known.” The question for us is “How well are we doing?” Often exhortations on this theme focus on the second part, rightly emphasizing the need to reach the lost with the good news of the Gospel. I want us to take the time to look inward, however, and ask “How well do you know Jesus?” 1) If you are a Christian, you no doubt know Him as the Lamb of God (John 1:29). And in this sense it is fitting to think of Him as “the gentle Jesus, meek and mild,” as lambs are. But, of course, He is a uniquely special Lamb, for He is God’s sacrificial Lamb—the one, the only perfect sacrifice, who alone could take away the sins of the world, because only He lived and died without sin. 2) Assuming you know Him, then, as Savior, do you also accept that He is Lord of your life? Have you given Him the right to direct your path through life? And if you have done this initially, do you seek for His divine guidance in the hurry-scurry of everyday living? 3) Do you know Him as Your heavenly Bridegroom? Do you look forward to the grand consummation of that spiritual union? For some it will come at the Marriage Supper of the Lamb. For many others, it is my belief that this will take place for each individual child of God after he or she has passed through the dark portal into life everlasting. For some the call to meet the Bridegroom will come at midnight—in other words, at an unexpected time. Are you ready? 4) Do you know Jesus as a mighty blood-stained Warrior, His garments imbrued with the lifeblood of countless sinners? Check the following dialog from Isaiah 63:1-6—this is about Jesus, though He was as yet unknown to the Old Testament prophet: “Who is this that cometh from Edom, with dyed garments from Bozrah? This that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat? I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in mine heart, and the year of my redeemed is come. And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me. And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth.” 5) Are you aware that Jesus, the Son, along with Jehovah, the Father, will not only be the Temple in the eternal heaven-on-earth city of New Jerusalem, but they will also replace the sun and moon as illumination for the earth? “And I saw no temple therein, for the LORD God Almighty and the Lamb are the temple of it. And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof” (Rev. 21:22-23). 6) Do you recognize Jesus as the Overseer of Hell, the final destination of all humans who never acknowledge that they need saving? Does this shock you? Read Revelation 14:10: “The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.” Truly, our Lord is a Being of many faces: Born in a stable to a humble godly Jewish couple—though He was conceived in the womb of Mary by the Holy Spirit, not by Joseph, to whom she was engaged—and thus Jesus was and is truly the Son of God, God with God (John 1:1). He proved Himself as God with God, the fulfillment of Isaiah 9:6, to the Jewish nation by unnumbered miracles (also called “signs”). But the understanding of most was veiled and encumbered by their devotion to the tradition of the Law of Moses—a veil that yet blinds the eyes of most of the Jewish people, and only a relative handful joyfully realized that the Messiah they sought was with them in the flesh. Sad to say, a similar veil hides the glorious truth about who Jesus is to most of today’s Gentile world also. And sadder yet, the Savior-King is treated casually by a host of churchgoers, who acknowledge Him with their lips on Sunday, but ignore Him as their weekday Lord and Master—much as the Jews of Malachi’s day ignored the Father: “A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? And if I be a master, where is my fear? Saith the LORD of hosts unto you, O priests, that despise my name….” (Malachi 1;6). May none of us be caught without oil for our lamps at the midnight call! Ted Kyle served as managing editor of Pulpit Helps Magazine (Disciple’s predecessor) from 1993 until his retirement in 2008. He lives in Newberg, Oregon with his wife, Marga. ___________________________________ On the Peril of Professionalism By William Youngman “Then Jesus spoke to the crowds and to His disciples, saying: ‘The scribes and the Pharisees have seated themselves in the chair of Moses; therefore all that they tell you, do and observe, but do not do according to their deeds; for they say things and do not do them’” (Matt. 23:1-3). All pastors have a ministry timeline; an outline of those events that brought them to where they are now. Mine is similar to most. First, there was my call to ministry. Then there was my preparation for ministry. Next, there was my formal installation into ministry. And, at last, there was my practice of ministry. These are the mile markers on that lengthy journey into the pastorate. They are calendar events identifiable by time and place. And what a rush it was to finally drive up to that small, cement block church in that small southwestern Kansas town and realize that this was mine. I was now the senior pastor, the shepherd of the sheep, the coach of the team, the CEO. I had met all of my denominational requirements and so, armed with my ordination certificate and my seminary diploma, I paraded into the sanctuary. Not quite St. Paul’s cathedral, but it was mine. I was now a professional pastor. I knew that many more events would be added to my ministry timeline. Some I could anticipate; others would come as a complete surprise. But as I now review that timeline, I see an event that was not planned, not even recognized at the time. It just silently and subtly evolved. This event, however, did not add to my ministry practice or effectiveness. It subtracted from it. A second glance in the rear view mirror of my ministry revealed what that event really was: the peril of professionalism. Now we really do need professionals, people who know what they are doing. But occasionally a professional might betray the trust he or she has earned. They might allow their knowledge and expertise to fool them into thinking that they are superior to the less learned folk. If the general public doesn’t know as much as I do, then the general public will not know the difference between my doing this or doing that. This is professionalism out of control. It happens all around us. It is found in the military, the financial world, in law enforcement, in the attitudes of some celebrities, and, once in a while in the ministry. Maybe in some cases this bad professionalism is the natural expression of bad people, but I suspect that more often it is a matter of good people succumbing to the perils lurking in the shadows of professionalism. For instance the power residing in the position of pastor can be very persuasive; but also difficult to use wisely. Here is God’s minister preaching God’s word to God’s people. The pulpit, therefore, could be seen as the final court of authority. The good people in the pews might confuse the words of the pastor for the voice of God. They need to hear both, but they might not always be the same. From the pastor’s side of the pulpit, another aspect of this peril may be developing. Being constantly pressured to professionally “function,” the pastor may feel that there is little time left to “become.” Doing is clearly written in the job description. Spiritually developing is seldom mentioned at the job interviews. Since most parishioners seem to equate pastoral professionalism with activity, pastors may respond accordingly. They usually don’t stray far from sound doctrine, but the peril here is to find justification for staying behind the pulpit and seldom sitting in front of it. Their study remains more of a library for their head, than an altar for their heart. If it is true that the spiritual condition of the people of the church seldom rises above the spiritual condition of the pastor of the church, then pastors must place a high priority on their own spiritual maturity development. If they do this one thing and keep their eye on the goal then everything else that they must do will be invigorated and enhanced. The pastor now can say with a bold humility, “Be imitators of me, just as I also am of Christ” (1 Cor. 11:1). William Youngman is a retired elder in the Church of the Nazarene. He served as a pastor for 15 years and taught ministry courses at Mount Vernon Nazarene University in Ohio for 23 years. ___________________________________ Exegetically Speaking by Spiros Zodhiates Jesus in Gethsemane—Part 1 of 2 Matthew 26:36-45 From Exegetical Commentary on Matthew, 2006, AMG Publishers. [36, 37] Jesus and the eleven remaining disciples walked from the temple area to a “place” (chōríon [5564], an enclosed area, a plot of ground, a field less than an acre in size) called Gethsemane (Gethsēmanē [1068], oil press) at the foot of the Mount of Olives. It was between midnight and morning. At the entrance, Jesus said to His disciples, “Sit here while I go and pray there. And having taken with Him Peter and the two sons of Zebedee, He began to be sorrowful (from lupéō [3076], to grieve) and very heavy (from adēmonéō [85]; cf. Mark 14:33; Phil. 2:26)” (a.t.). We do not know the exact derivation of the verb adēmonéō, but it is always used with verbs that express grief or sorrow. Here it is used with lupéōmai, to sorrow, and in Mark 14:33 it is used with the verb ekthambéomai ([1568], to be distressed, astonished, or greatly amazed). Paul writes to the Philippians about how Epaphroditus had nearly died while he was with him in Rome (Phil. 2:26–30; 4:18), adding, “He longed (from epipothéō [1971], to desire earnestly) after you all, and was full of heaviness (from adēmonéō), because that ye had heard that he had been sick” (Phil. 2:26). John records some additional words of Jesus as He contemplated His approaching death: “Now my soul has been troubled (tetáraktai, the perfect passive of tarássō [5015], to be agitated); and what shall I say? Father, save Me from this hour? But for this reason came I unto this hour” (John 12:27; a.t.). [38] Jesus had selected three disciples—Peter, James, and John—to share His deepest sorrow. It was important for them to learn about suffering for the sake of the kingdom of God: “My soul is exceeding sorrowful (perílupos [4036] from perí [4012], all around; and lúpē [3077], sorrow, grief; therefore, encompassed with and hemmed in by grief; cf. Mark 14:34), even unto death: tarry ye (from ménō [3306], to remain, stay) here, and watch (from grēgoréō [1127] from egeírō [1453], to arise, arouse, to watch, refrain from sleep) with me.” This was no ordinary sorrow because Jesus was not facing an ordinary death. Now as He began to bear unimaginable suffering, Jesus wanted these three disciples to remain and watch with Him as He entered the terrible sorrow and agony of bearing the sins of the world (cf. Mark 14:34, 37, 38). [39] It was inevitable, however, that the “Man of Sorrows” face this alone, so eventually “he went a little farther.” Jesus then “fell on his face, and prayed (from proseúchomai [4336], to pray), saying, ‘O my Father’.” God was Father to Jesus in a unique way. Even though the Lord Jesus taught His disciples to pray, “Our Father,” as the Son of God, He stood in a completely different relationship to the Father. “If it is possible, let this cup pass from Me: nevertheless (plēn [4133]) not as I will (thélō [2309], to intend, to purpose) but as You will” (a.t.). Though He would not hesitate to accomplish the purpose for which He was sent, Jesus was not looking forward to the suffering associated with the death that lay before Him. From a human perspective, He had no prior experience of being “forsaken” (Matt. 27:46) by a Father whom He knew “was able to save him from death” (Heb. 5:7). Bearing the sins of the world was not going to be an easy event, to say the least. [40] When Jesus returned to the three disciples, He found them “sleeping” (from katheúdō [2518], to fall asleep; used here as elsewhere as an antonym of grēgoréō [1127], to watch, stay awake, be alert). Though He spoke to Peter directly, indirectly He addressed all three with the plural “ye”: “What, could ye (from ischúō [2480], to be able naturally) not watch (from grēgoréō) with me one hour?” [41] Jesus had called the three disciples to watch for a short time. His question now implied that this was a reasonable request. Perhaps if they had comprehended Jesus’ mission of redemption, they would have mustered the energy to stay awake. Jesus appropriately reminded them that special tasks that require fighting against natural inclinations of the body, such as fatigue, require prayer for supernatural power: “Watch (from grēgoréō) and pray (from proseúchomai, to pray)”— that is, for yourselves. Jesus never asked other people to pray for Him. The need was specific: “that ye enter (eisélthēte, the aorist subjunctive of eisérchomai [1525]) not into temptation.” Temptation is always present, especially when we are tired. This explains the use of the aorist tense—to highlight those particular times when we are weak. What “temptation” (from peirasmós [3986]) did Jesus warn His disciples about? They would be tempted to avoid suffering, the escape route Satan offered Jesus in the wilderness. Jesus clarified this in the words that follow: “The spirit indeed (mén [3303], on the one hand, forming a contrast with dé [1161], “but” which follows) is willing (próthumon [4289] from pró, forward; and thumós [2372], mind, temperament, passion, predisposition; cf. Mark 14:38), but (dé) the flesh (sárx [4561]) is weak (asthenēs [772], strengthless).” Here we observe the fundamental struggle between the nature that resists God (flesh) and the nature that responds to Him (spirit), as Paul graphically describes in the entire chapter of Romans 7. Our spirits may be willing to obey the Lord, but the flesh that God desires to kill (from thanatóō, to put to death; Rom. 8:13) hinders holy living. Human nature interrupts the mechanism between willing and doing; as Paul confesses, “In me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not” (Rom. 7:18). Jesus shared our (physical) human weakness: “For though he was crucified through (ek [1537], out of, from within) weakness (from asthéneia [769]), yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you” (2 Cor 13:4). [42] In His second prayer, Jesus requested, “O my Father, if this cup may not pass away (from parérchomai [3928], to pass near, by, or over; from pará [3844], near, denoting the closest possible proximity; and érchomai, to come, go) from me, except I drink it, Thy will be done.” Jesus knew He had to die, because this constituted the Triune God’s plan of redemption. It was the very purpose for which the Word became flesh (John 1:1, 14). Accordingly, as Jesus continued His prayer, we see a “willing spirit,” a holy resolution operating against a natural repulsion to suffering: “Thy will (thélēma [2307], accomplished will or desire) be done (from gínomai [1096], to come to be realized).” The human nature of Christ was in full accord with the sovereign determination of the Triune God to accomplish salvation. The –ma suffix views its root as a completed product; thus, thélēma means completed or finished will. This was not progressive thinking in Christ’s mind, an evolution from weakness to power, from doubt to faith, from sin to recovery. From His first prayer in verse 39— “not as I will (as man), but as thou wilt”—to the last concession in verse 42—“Thy will be done”—Jesus determined to submit to the eternal will of the Trinity. His disciples, however, were not capable of understanding this tension within Jesus’ human will. [43] When Jesus returned to His disciples, He found them “sleeping” (from katheúdō as in v. 40). Since it was beyond midnight, the time they ordinarily slept, they were naturally tired. “Their eyes were (ēsan, the imperfect tense of eimí [1510], to be) heavy (from baréō [916] used with the imperfect indicative of eimí as a periphrastic tense: lit., ‘their eyes had become very heavy’).” As their eyes became heavier, it became more difficult for them to stay awake. [44] Jesus did not wake the three disciples but left them to return to pray to His Father. [45] When He returned this time, “He said to them, Do you sleep (katheúdete, the present active indicative or imperative) and rest (anapaúesthe, the present middle indicative or imperative of anapaúō [373], to rest)?” (a.t.). There are several ways to interpret this statement. For example, since the original Greek had no punctuation marks, the indicative mood can be taken as either a declarative statement, “(I see that) you are still sleeping and resting” or as an interrogative question, “Are you still resting and sleeping?” And since the forms are the same in the present tense for the second person plural in both the indicative and imperative moods, this could also be understood as a command. “Go on sleeping and resting.” We could also combine the first and third possibilities, “You are sleeping. Go on resting now because the hour of betrayal has already arrived.” No English versions understand these statements to be simply declarative statements. A few English versions understand both statements as commands like the King James Version. But most Greek editions and most English versions understand both statements to be questions, as we do. Why do we interpret both as questions? There are several reasons. First, Luke quotes Jesus as saying “Why (tí [5101]) sleep ye?” (Luke 22:46). Second, a command to sleep under conditions that had not changed—namely, temptation to sin under the threat of arrest— would contradict Jesus’ prior command to remain awake and pray. His response is not a concession to sin—and falling asleep was a sin since He commanded, “Watch and pray” (v. 41)—as if He had given up. Jesus never concedes to sin in general, and here, specifically, He did not relax His imperatives to watch and pray under the pressure of persecution. Third, a command to sleep does not easily attach to what immediately follows: “Behold, the hour is at hand (for Christ to be betrayed)…. Rise, let us be going” (vv. 4546). It is unlikely Jesus wanted them to sleep for the microsecond before His command to get up. “Behold (idoú [2400], the imperative of eídon [1492], the aorist of horáō [3708], to perceive, calling attention to the extraordinary), the hour is at hand (from eggízō [1448], to approach or has approached), and the Son of man is betrayed (from paradídōmi [3860], to betray, deliver) into the hands of sinners” God the Father struck the Son for the redemption of humankind but used the evil motive and act of Judas to accomplish it. And Jesus fixed His mind on the joy (from chará [5479]) that lay beyond the cross (Heb. 12:2). Jesus fully realized that sinners (from hamartōlós [268]) were going to crucify Him. The betrayer delivered Him into the hands of the jealous (the Jewish leaders) who in turn delivered Him over to the paranoid (the Gentile rulers threatened by His kingdom). The full gamut of sinful motives was included: personal, religious, and political. Spiros Zodhiates (1922-2009) served as president of AMG International for over 40 years, was the founding editor of Pulpit Helps Magazine (Disciple’s predecessor), and authored dozens of exegetical books. ___________________________________ Living out the Living Word by Justin Lonas Nourished on Faith and Sound Doctrine 1 Timothy 3:16-4:6 At the conclusion of his instruction on the qualifications for overseers and deacons, Paul tells Timothy the reason the Church needs tried and faithful leaders: “I am writing these things to you, hoping to come to you before long; but in case I am delayed, I write so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth” (3:14-15). That, in essence, is Paul’s theme throughout 1 and 2 Timothy—the protection, preservation, and flourishing of the Church. In this passage, he goes deeper into the truth of which the Church is “the pillar and support,” and addresses why true and proven doctrine is of vital importance. Chapter 3 closes with a passage that Paul seems to be reciting, rather than composing: one of the earliest recorded confessions of the Church that reads like a stripped-down version of the middle segment of the Apostle’s Creed. “By common confession, great is the mystery of godliness: He who was revealed in the flesh, was vindicated in the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory” (3:16). This “common confession” of the “mystery of godliness” (that is, the core of the faith), that which was affirmed by believers across the known world at that time, has to do with the person of Christ and His ongoing work through the Church. The meter of these truths tells us that they were probably recited aloud in the churches, or perhaps even sung as a hymn, in order to embed them into the hearts of believers. What is this “mystery”? When Christ humbled Himself to be “revealed in the flesh”, His identity and authority were “vindicated by the Spirit” at His baptism (Matt. 3:16, etc.), through His resurrection, and also in the hearts of believers beginning at Pentecost (Acts 2). That He was “seen by angels” probably refers to His glorification in heaven after His ascension. He was “proclaimed among the nations (ethnesin, all peoples)” by the apostles, and people the world over responded in belief (episteuthē, put faith in). Christ was “taken up in glory” (anelēmphthē en doxē), which could refer again to His ascension and glorification in heaven, or perhaps mean that His name was raised up in worship by those who put their faith in Him after hearing His work proclaimed to them. After this brief creedal statement, the purpose of the letter comes back to the fore, namely refuting the false doctrine circulating in the Ephesian church and rebuking the false teachers who were spreading it. “But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons, by means of the hypocrisy of liars seared in their own conscience as with a branding iron, men who forbid marriage and advocate abstaining from foods which God has created to be gratefully shared in by those who believe and know the truth” (4:13). The construction of Paul’s statement here seems to indicate that this warning was something he received from the Holy Spirit, as this is not a quote from the Old Testament. His message certainly accords with Christ’s warnings that many will be deceived, thinking they have salvation, but who have indeed fallen away for one reason or another (Matt. 25). Paul knew that Satan loves nothing more than to snatch people from belief in the Gospel by whatever means necessary. These specific people Paul refers to have been listening to all sorts of bad ideas and deceitful sources of teaching. He is likely referring to those led astray by the false teachers who were “wanting to be teachers of the law, even though they do not understand what they are saying or the matters about which they make confident assertions” (1:7), who were not “keeping the faith with a good conscience” (1:19), and spreading all manner of “myths and endless genealogies…mere speculation…fruitless discussion” (1:4, 6). Here, he describes these men as “seared in their own conscience,” that is, they are no longer even capable of listening to the God-given warnings about their false beliefs. The specific teachings they were promulgating seem to be related to a legalistic approach to religion, not unlike the teachings of the “Judaizers” Paul contends with in Galatians and elsewhere. These men were preaching “Christ, plus” doctrines, giving rules to obey that took the work of salvation out of God’s hands, depriving believers of the hope and assurance of grace. In particular, they were advocating a false asceticism, depriving people of the good gifts of God in order to replace the freedom and joy of true faith with the selfexalting of legalism. Paul refutes all their teaching in a single sentence, reaffirming the freedom that is ours in Christ: “For everything created by God is good, and nothing is to be rejected if it is received with gratitude; for it is sanctified by means of the word of God and prayer” (4:4-5). Paul reassures Timothy in his own beliefs, reminding him that He is sanctified in Christ alone, and, therefore, that all other things are secondary to that. In the reality of Christ, withholding the good gifts of God (marriage, certain foods, etc.) doesn’t avail anything. The focus of all such discussions (excluding, of course, things expressly forbidden by God) should center on our attitudes, whether or not we are receiving God’s blessings with gratitude and prayer, checking our conclusions against His Word. Lastly, Paul comes back to his reason for encouraging Timothy in matters of doctrine and church government: “In pointing out these things to the brethren, you will be a good servant of Christ Jesus, constantly nourished on the words of the faith and of the sound doctrine which you have been following” (4:6). Paul knew that, without faith in Christ and the sound doctrine that comes from His Word, confirmed by His Spirit, believers would be immature, susceptible to be taken “captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of this world, rather than according to Christ” (Col. 2:8). In his charge to Timothy, Paul shows that the doctrines of Scripture are not ancillary to our faith, but that we are to be “constantly nourished” by meditating on the truth. This is why he makes it clear that men who are given positions of leadership in the Church be “able to teach” (3:2), so that Christians are fed. If we find our sustenance in the Word and are filled by it, we will not be led astray when someone offers the “treats” of false doctrine. Justin Lonas is editor of Disciple Magazine for AMG International in Chattanooga, Tennessee. ___________________________________ Points to Ponder by David L. Olford Pass It On Text: “You therefore, my son, be strong in the grace that is in Christ Jesus. And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also” (2 Tim. 2:1-2). Thought: The Apostle Paul was finishing His earthly race, but Timothy needed to take the baton and keep on running with the truth of God’s Word. He needed to faithfully fulfill his ministry and pass on the truth he had received. 2 Timothy is filled with directives, exhortations, instructions and words of testimony written to encourage Timothy to run his race well. This specific, succinct text clearly presents a priority concern of the Apostle for his son in the faith, Timothy, and this priority needs to be a priority for those involved in similar pastoral and leadership ministries today. In order to pass on the “things” that Timothy had learned, he needed to be: I. Be Strengthened by Dynamic Grace “…be strong in the grace that is in Christ Jesus” (2:1). Timothy could not fulfill his ministry on his own. He needed dynamic grace. Paul’s directive to Timothy comes in light of the Apostle’s own challenges, sufferings and experience in ministry. At the same time, Paul knew what Timothy was facing and what he would face in the hard times ahead (2 Tim. 2:3, 3:1-5, 4:3-5). Grace was sufficient for Paul in the midst of suffering (2 Cor. 12:1-10), and it would be needed by Timothy. In short, there is the need for dynamic grace for us today. The source of dynamic grace is very important to note; it “is in Christ Jesus.” Neither Timothy nor we today should seek artificial or alternative sources for true strength for life and service. What we need is found in our Lord Himself, our sufficiency is in Christ. Whatever practical and personal helps we have or find will not substitute for the resource of divine grace in Christ Himself. Timothy was to experience dynamic grace as an act of willful dependence; he was to be strengthened by the Lord. This strength would be necessary for the tasks and trials that he was to face, and the same is true for us today. Being strengthened by dynamic grace is necessary to be a truthbearer to those around us and the next generation. II. Be Focused on a Definite Goal “And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also” (2:2). The definite goal focuses on the passing on of truth (“things that you have heard from me”). Timothy was not to keep the truth or the ministry of the truth to Himself. These “things,” the truths and practices that Timothy had learned from the Apostle, were now to be passed on to others. These others were to be “faithful men” with an ability to “teach others also.” The vision is one of truth and ministry multiplication. This passing on of truth is at the heart of disciple-making. This was not to be a casual process; this was to be a mandated ministry of entrusting truth purposefully and specifically. This directive stands alongside of other challenges that Paul gave Timothy. Timothy needed to “stir up the gift of God” that was in him (2 Tim. 1:7), he needed to “hold fast the pattern of sound words” that he had received (2 Tim. 1:13), he need to “rightly divide the word of truth” (2 Tim. 2:15), and ultimately he needed to “preach the word” himself (2 Tim 4:2). Within the context of his ministry, though, Timothy needed to give priority to the practice of mentoring and training others to further the ministry of the word. We need to hear this today in the midst of the various activities that demand or call for attention. Thrust: May dynamic grace empower us to fulfill the definite goal of multiplying ministry and furthering the truth of God’s word. David L. Olford teaches expository preaching at Union University’s Stephen Olford Center in Memphis, Tennessee. ___________________________________ The Story behind the Song by Lindsay Terry Surprised by a Song Song: “All Hail King Jesus” “I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who testified the good confession before Pontius Pilate, that you keep the commandment without stain or reproach until the appearing of our Lord Jesus Christ, which He will bring about at the proper time—He who is the blessed and only Sovereign, the King of kings and Lord of lords, who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see. To Him be honor and eternal dominion! Amen” (1 Tim. 6:1316). You and I would be thrilled to have millions of people around the world sing our songs. But what about our first published song? How exciting is that? That is exactly what Dave Moody experienced after the publishing of his “All Hail King Jesus”. During a trip to India and Japan in 1987, only ten years after writing the song, he experienced that joy firsthand while visiting churches in those countries. He said, “I had no idea that people over there even knew the song, so to have heard it sung in those nations, not expecting anything of that nature, was probably the most significant feeling I’ve ever experienced regarding my song.” Through his teen years, Dave worked hard toward a goal of becoming a piano teacher. He later graduated from the Royal Conservatory of Music in Toronto in 1970 with a piano teaching degree and then taught piano for fourteen years. Dave shared with me the following story behind his famous song “All Hail King Jesus”: “I was at home one Wednesday afternoon in 1977, preparing to teach some piano classes. The youngsters were to come for their lessons after school, beginning at about 3:30 p.m. On that particular afternoon I had some time before they arrived, so I sat down at the piano and began worshiping the Lord. “The furthest thing from my mind was the writing of a song. My only purpose was to spend time with the Lord. Quite suddenly, I began to develop a melody that was coming to me—something I had never played before. And just as quickly came some words that I began to sing, using the melody the Lord was giving. When I finished, I realized that the Lord had given me a song. I played it over several times and put it on paper so I wouldn’t forget it. During the next couple of days, I played it for a couple of friends, just to see their response, which was very favorable. “The following Sunday I was eager to share ‘All Hail King Jesus’ with the congregation. From my position at the Hammond organ, I sang the song a couple of times, allowing the congregation to learn it. I then asked them to sing it through with me. They did so, and afterward sat with very passive and stoic expressions. I thought the song had flopped. I was puzzled. I remember that I also thought, ‘Well, maybe it’s just that they don’t know it well enough.’ So I sang it through again with them. “As we were finishing the song, the associate pastor, Lou Peterson, who was leading the service in the absence of the pastor, stepped over to me and asked that I sing it with them again. I did so, and as we were nearing the end of the song, I opened my eyes, and to my surprise I saw the congregation of more than eight hundred people on their knees, with their hands raised toward heaven, singing my song.” As Dave’s song is sung by people everywhere, and as the different names given to the Lord Jesus, such as “Morning Star,” “King of kings,” and “Lord of lords,” flow from the congregation, it creates a wonderful spirit of joy and worship. The song has been placed in a number of hymnals and has been arranged into choral settings, greatly helping it to be sung and heard by believers around the world. It has also been recorded by scores of recording artists and choral groups. There is something about the names of Jesus that evoke a spirit of worship in all of us who know him as personal Savior and Lord. © 2008 by Lindsay Terry. Used by permission. Lindsay Terry has been a song historian for more than 40 years, and has written widely on the background of great hymns and worship songs including the books I Could Sing of Your Love Forever (2008), from which this piece is excerpted, and The Sacrifice of Praise (2002). ___________________________________ Church Builders by Bernard R. DeRemer James Chalmers: Missionary Martyr James Chalmers (1841-1901), Scottish missionary to the South Sea Islands, first heard the call to the mission field in his early teens. Saved at 18, he left his work as a lawyer’s assistant and began to prepare for full-time Christian service. At 20, he joined the Glasgow City Mission as an evangelist. While in Glasgow, he met George Turner, a missionary to Samoa, who suggested that he apply for foreign missionary service. After special training at Highgate, he was appointed by the London Missionary Society to the South Sea Islands and began an intensive study of the Rarotonga language. In 1865, Chalmers married Jane Hercus, and, two days after the wedding, was ordained to the ministry. Shortly thereafter, the couple sailed for the field, arriving in Australia in 1866 and moving on to Rarotonga in 1867. There he labored for 10 years, “seeing wonderful changes on the island during this time,” but desired to reach unknown tribes with the Gospel for the first time. In 1877 he transferred to New Guinea to begin work on that island. He won the hearts of natives in the coastal regions, and brought many to Christ. As Christian settlements were established, he pressed on farther into the interior to reach other tribes. His wife passed away in 1879, but he pressed on in the work. In 1885, Work and Adventure in New Guinea 1877 to 1885, which he wrote in collaboration with W. Wyatt Gill, was published in London. Next appeared Adventures in New Guinea (1886) and Pioneering in New Guinea (1887) solely by Chalmers. A year’s leave in Great Britain (1886-87) generated much interest in his work. During this furlough, Chalmers married Sarah Elizabeth Harrison, a widow who had been a childhood friend of his first wife. She followed him to the field and became a devoted helper. Ever desiring to reach deeper into the island with the Gospel, he toured new areas where he saw marvelous changes taking place. “Cannibals became Christians, churches were built.” In 1894 he returned to England for another furlough to help celebrate the 100th anniversary of the London Missionary Society. Back on the field he entered upon new explorations. In 1900, his second wife died after a long illness. In April 1901 Chalmers and another missionary with a band of 12 national Christians sailed for the region of Goaribari Island to make friends with the uncontacted natives there. Alas, “the whole band were massacred, beheaded, and their flesh eaten by the cannibals.” His legacy of friendship and faithfulness lives on in the ongoing Christian influence in New Guinea and in the example of daring service he left. “Blessed are the dead who die in the Lord…and their works do follow them” (Rev. 14:13). Bernard R. DeRemer chronicled the lives of dozens of heroes of the faith in more than a decade of writing for Pulpit Helps Magazine. He continues to serve in this capacity as a volunteer contributor to Disciple. He lives in West Liberty, Ohio. References: Who Was Who in Church History, by Elgin S. Moyer, excerpts used by permission of Moody Publishers; Wikipedia “James Chalmers”. ___________________________________ Counselor’s Corner by James Rudy Gray People in Crisis Originally published in Pulpit Helps, May 2003. People do not plan a crisis. It is typically something that is unexpected and unwanted. It is a time of real or potential danger, loss, threat, hurt, pain, etc. It is also a time when people are usually more open to change than at any other time in their lives. A crisis, then, is a time of opportunity. Helping persons who are experiencing a crisis can be a daunting assignment. They are often anxious, nervous, illogical, irrational, emotional, depressive, and even delusional. They need help in order to begin to see their crises as real opportunities for good and healthy change. However, unless they are able to deal with the crises immediately, the opportunity for change will likely be lost. When individuals are having a crisis, they are in a state of disequilibrium. They have been knocked off balance by a developmental event or a situational occurrence. The first task of helping persons in that state of crisis is to aid them in regaining their equilibrium. They need to get balance back into their lives. Because God is sovereign, a crisis is limited, and there is meaning and purpose in the experience. When Christians have crises, they often need some encouragement to help them relate their crises to the power and character of a sovereign God who does love them. A great example of focusing on God in a time of personal crisis is found in Isaiah 6. Uzziah had reigned during a time of renewal and prosperity. His tenure as king lasted for 52 years. When he died, there was a national crisis. In Isaiah’s personal time of crisis, he went to the Temple, knowing there was a crisis of leadership in the land. What he saw was God on His throne. Isaiah’s situational crisis was averted through faith in a sovereign God who is Lord over all crises on earth. It was a time of profound change for the prophet. A crisis is nearly always short-lived, ranging from a few hours to a few days. In rare cases, a crisis may last a few weeks. A crisis often carries with it feelings of being overwhelmed. The person needs the assurance of a calm and steady helper who can comfort him with an honest and caring perspective. A counselor needs to determine if three basic factors are operating in the person’s life: a realistic attitude, good situational support, and adequate coping mechanisms. When those three factors are present, even though they may not be effectively operating, the crisis can be defused. However, when these three basic factors are absent, the crisis will usually escalate. A practical strategy for helping someone in crisis is as follows: Analyze the situation in the light of biblical truth. Evaluate the person’s spiritual, mental, emotional, and physical condition—paying particular attention to clues relating to behavior, attitude, and resources. Follow biblical principles as you provide encouragement, hope, and direction. Listening to, empathizing with, and praying for the individual is helpful. Working with them to make needed real changes is essential. They need to see the importance and value in connecting with the resources available to them—not the least of which are God’s Word, the extended family, friends, and the church. It may be wise to refer a person in severe crisis to a trained professional. However, if you are involved in helping persons in crisis, the one thing to keep before them is hope. Hope does not disappoint if it is anchored in the truth of God. James Rudy Gray is certified as a professional counselor by the National Board for Certified Counselors, and is a member of the American Association of Christian Counselors. He serves as the pastor of Utica Baptist Church in Seneca, S.C. ___________________________________ Book Review—5/28/12 Tempted and Tried: Temptation and the Triumph of Christ, Russell D. Moore, 2011, Crossway, Wheaton, Ill., ISBN 9781433515804, 196 pages, $14.99, softcover. Temptation is something Christians don’t like to talk about, at least not seriously. We may joke about it; we may discuss it in the abstract; but to open up about the very real pull to sin that is always going on in our own lives makes us uncomfortable to the core. We tend to confuse temptation with sin (i.e., acting on our temptations), and so we are reluctant to address it. In Tempted and Tried, Russell Moore broaches this difficult subject by looking at temptation through the experience of Christ. He reminds readers that temptation itself is not sin, because Christ endured it in righteousness. He calls up this fact to encourage and challenge believers, recalling that “we do not have a high priest who cannot sympathize with our weaknesses, but one who has been tempted in all things as we are, yet without sin” (Heb. 4:15). Moore looks specifically at the temptation of Christ by Satan in the wilderness immediately following His baptism (Matt. 4). Through each of the temptations Christ endured (“turn stones into bread,” “throw yourself from the temple,” “bow to Satan and receive all the kingdoms of the earth”), he shows the message Satan was really purveying was little more than a replay of Genesis 3:1, “Indeed, has God said…,” attacking God’s acknowledgement of Christ as His beloved Son (Matt. 3:17). In the temptation to turn stones into bread, Moore expounds on the God-given appetites we all have and the need to submit those good desires to the will of God. He shows that Satan’s pull was to get Jesus to distrust the Father’s provision for His physical needs and take matters into His own hands. Rather than give in, Jesus refutes Satan by quoting Deuteronomy: “It is written, ‘Man shall not live on bread alone, but on every word that proceeds out of the mouth of God’” (Matt. 4:4). In this, Christ modeled for us that trust in Him goes beyond trust in our own power to meet our needs. In the temptation to leap from the temple, Moore draws out a reflection on the deep-seated desire for vindication and respect. He shows that Satan was, in effect, tempting Christ to prove His identity as God’s Son. In this, Moore shows how we are tempted to seize our honor now (even in ways that seem “respectable”) rather than waiting on the Lord for Him to declare us righteous at the end. In the temptation to reign over the world, Moore shows that Satan was willing to give up his earthly realm in order to keep Jesus from fulfilling His work as the Messiah. Because Christ knew that, ultimately, He would reign over all heaven and earth, seen and unseen, through His sacrifice (not in spite of it), He resisted. In the same way, we are tempted to build our own kingdoms here instead of submitting to the promised kingdom of God in which we will reign with Him. Moore shows how even things that are good and right in themselves can become idols that turn our focus away from the Gospel of Christ. Moore writes with an uncannily clear vision of the human soul, piercing our ideas of sin and temptation and shining the light of the Gospel into the darkest recesses of our hearts. What he offers is not a “how-to” on the “victorious Christian life”, but an invitation to see ourselves daily as sinners in need of a Savior. Justin Lonas Target: All Type: Christian Life Take: Highly Recommended ___________________________________ News Update—5/28/12 Gallup: Percentage of Pro-Abortion Americans Drops to Record Low A new Gallup survey finds the percentage of Americans who identify themselves as supporting legalized abortion has dropped to a record low, LifeNews.com reports. “The 41 percent of Americans who now identify themselves as ‘pro-choice’ is down from 47 percent last July and is one percentage point below the previous record low in Gallup trends, recorded in May 2009,” the polling company said. On the other hand, 51 percent of Americans call themselves pro-life, one percentage point away from the record high. The percentage of pro-life Americans has trended higher since 1995, when the partial-birth abortion debate began in earnest and ultrasound technology made images of unborn children the first baby pictures most parents saw. Religion Today Summaries A Year Later, Joplin Church Rebuilds, Reaches Out to Tornado Victims A year after a deadly EF-5 tornado struck Joplin, Mo., a church that was destroyed plans to reach out and minister to victims of recent tornadoes in Indiana, the Christian Post reports. Rev. Aaron Brown of St. Paul’s United Methodist Church announced Sunday that the church plans to not only lay the foundation of its new building, but also send money and volunteers to help victims of March tornadoes in southern Indiana that caused widespread destruction and wiped at least one town of about 1,900 people completely off the map. Brown said, “God will use what we’ve been through to show the world who He is.” On May 22, 2011, about one-fourth of Joplin was destroyed by the half-mile-wide, 13-mile-long tornado; 161 people were killed, nearly 7,000 houses were leveled and more than 850 others were damaged. The storm also destroyed or damaged 27 churches. Pastor John Myers of the Joplin Full Gospel Church, which too was destroyed, says that though the church now has a new building, he will always live with the fact that he could do nothing to help the members of his congregation who died. “You’re glad to see a new building, you’re glad to see things happening, and the people are happy,” he said. “But still yet, in the back of your mind, you still remember it. It is still there yet, and it will be.” Religion Today Summaries Christians in Egypt Worry as Elections Near As Egyptians prepare to vote May 23 in the first post-Mubarak elections, the country’s minority Christians are deeply worried, fearing their situation may go from bad to worse, CBS News reports. Thirteen candidates from all over the political spectrum are running, but the two frontrunners are hard-line Islamists—and Christians don’t think any of the candidates are capable of protecting their community or making them a priority. “We see that in neighboring countries with Islamic leaders, Christians aren’t safe,” said Pola Marqus, a Coptic priest. “So we’re concerned about getting an Islamist president too.” Since Egypt’s “Arab Spring” revolution began a year and a half ago, Islamic politicians and parties have flourished, and more than 100,000 Christians have already fled the Muslimmajority country. Religion Today Summaries Nigerian Reverend Warns of Impending Jihad The president of the Church of Christ in Nigeria (COCIN), the Rev. Dr. Soja Joseph Bewarang, accused Nigerian leaders of failing to curtail the insurgence of Boko Haram Islamists and warned that they may end up being consumed by the terrorists if nothing is done, the Nigerian Tribune reports. Bewarang said Nigerian leaders were more interested in using their power and money to help themselves instead of protecting citizens, particularly Christians in the north. He said Nigeria was facing a jihad, targeted at eliminating Christians and Christianity, and that the act was becoming bolder by the day because of the government’s failure to stop the attacks. Boko Haram has killed almost 500 people this year alone, most of them Christians, in an attempt to establish an Islamic state in Nigeria with sharia as the law of the land; Christian leaders continue to call upon the government for protection. Religion Today Summaries Eritrea Protest Vigil Marks 10th Anniversary of Church Closures Representatives of seven organizations from the UK and Ireland will take part in a protest vigil outside the Eritrean embassy in London today to commemorate the 10th anniversary of the Eritrean government’s closure of every church except those belonging to the Orthodox, Catholic and Lutheran denominations and the beginning of an era of mass detentions of Eritrean Christians, Christian Solidarity Worldwide reports. The vigil will be followed by an evening of prayer for the thousands of Eritrean Christians currently being held without charge or trial in inhumane conditions in detention centers throughout the country. Eritrea is one of the world’s most repressive regimes, often likened to North Korea. The regime demands total allegiance, and Christians are perceived as a threat to national unity. On May 15, 2002, all denominations except Orthodox, Catholic and Lutheran were banned, and the government began its mass arrests of Christians, particularly singling out evangelical and charismatic churches. Religion Today Summaries Iranian Officials Heighten Control on Farsi-Speaking Church Leaders of the Assemblies of God’s (AOG) Central Church of Tehran told their congregation May 6 that authorities have demanded a list of names and identification numbers of church members, a major risk to converts from Islam, Compass Direct News reports. Church leaders then asked members in attendance to volunteer their information. The AOG church holds two Sunday services, both conducted in Farsi, and it is the only church remaining in Tehran that offers Farsi-language worship on Sundays. “This [government move] is basically to make sure the church is not taking in new members and to make it difficult and risky for non-Christians to attend,” said Monsour Borji, an Iranian Christian and advocacy officer for rights initiative Article 18. “It is an effort to limit the church, basically.” The result of the most recent demand, according to Borji, is that as members of the church consider whether they are willing to turn over their names and identification numbers, “it has created an ethical dilemma for some church members who are not sure what to do, because giving their information feels suicidal.” Religion Today Summaries ___________________________________ Sermon Helps from www.sermonhall.com Sermon Outlines Truth or Consequences 1 Timothy 1:3-11 Intro.: How to Teach Sound Doctrine I. Cautions to the Careless (1:3-7) A. Don’t be fraudulent (1:3). B. Don’t be factious (1:4). C. Don’t be fruitless (1:5). D. Don’t be frivolous (1:6). E. Don’t be foolish (1:7). II. Considerations to the Careful (1:8-11) A. Use proper discernment (1:8). B. Use proper direction (1:9-10). C. Use proper devotion (1:11). Conc.: But you can’t teach sound doctrine if you don’t know sound doctrine. How much time do you spend reading, studying and meditating on Scripture? Jim Stevanus The Great Enabler Intro.: By the Holy Spirit each Christian has the inward presence of God to enable to him with humanly impossible assistance and work. I. The Holy Spirit Has Indwelt every Christian (Rom. 8:9; 1 Cor. 3:16) A. Jesus called this Presence better than His physical presence (John 16:7-15). B. Paul felt this Presence gave him unlimited power to do God’s will (Phil. 4:13). II. The Holy Spirit Exerts Four Humanly Impossible Special Powers A. The power to create (2 Cor. 5:17; John 3:6-8). B. The power to change (2 Cor. 3:1718). C. The power to contribute. 1. By witnessing (Acts 1:8). 2. By comforting (2 Cor. 1:3-6). D. The power to resurrect (Rom. 8:11). R. G. Witty Illustrations The Fruit of Meekness An unbelieving Brahmin compared a Christian missionary in India to the mango tree. All its branches hang with fruit. It is then assailed with stones and clubs by passersby. How does it respond—by dropping fruit at every blow at the feet of those who assail it. At the close of the season, it stands scarred and battered, its leaves torn off, its branches broken. But the next year it bears more fruit than the previous year. That is what our meekness should do in the world—not try to conserve its selfesteem but bear fruit, fruit that descends low at the attack of cruel words and actions. Christian meekness cannot be exercised in isolation. It must be manifested within the framework of society, a society that hates the Lord Jesus Christ, openly or subtly, and all who stand for Him. Anonymous Limited Vision The Bible tells of prophets who “err in vision, they stumble in judgment” (Is. 28:7) and of those who “find no vision from the Lord” (Lam. 2:9). Christians are too often like the little boy living in East London who made his first visit to the country. He lay on the grass in the orchard and made a chain of daisies. The swallows flew across the sky. “Look up, Jimmy. See the pretty birds flying through the air,” called his mother. He looked up quickly and in a pitying tone, said, “Poor little birds; they haven’t got no cages, have they?” East London had dwarfed Jimmy’s vision. So it is with many professing Christians. They become so occupied with the paltry things of earth that they scorn those who place their affections on things above. Anonymous Bulletin Inserts On Anger Anger is a gun that often destroys the one using it. An angry person is seldom reasonable—a reasonable person is seldom angry. Unsolved anger leads to bitterness. Anger is when two people are trying to get in the last word first. He who angers you controls you! It is better to swallow your pride than to eat angry words. When the wise become angry, they put their wisdom on hold. These seven Anonymous A chip on the shoulder is the heaviest load you will ever have to carry. R. W. Seaman Anger puts every offense on an endless playback loop, but love turns off the switch. Our Daily Bread ___________________________________ Puzzles and ‘Toons Church ‘Toons by Joe McKeever Answers to last issue’s puzzles: Father Abraham and Hidden Wisdom By Mark Oshman Originally published in Pulpit Helps, October 1995. On following Pages.