GLOBAL EVANGELIZING: DOING IT BETTER

by C. Philip Slate

Few churches of any theological persuasion doubt that God wants the good news of Jesus Christ taught throughout the world, to every person. Jesus made that clear, and the story of the early church (Acts of the Apostles) shows that the believers understood it. For those in our day who want to carry out our Lord’s desire, the question of how to do it is always present. Crossing national and cultural lines involves many variables, and those variables often change over time: languages, finances, national politics, human values, and the like. There is no one-size-fits-all approach. Failure to learn some of those variables and to think and pray through them invites great disappointment.

Mistakes and Defeats: Some churches and missionary societies have labored for many years with almost nothing of permanence to show for their work, while others in the same area do well. Often, workers about the task in the wrong way. Some human groups, of course, are so resistant to new things that no method of evangelism brings a big harvest. In other cases, however, groups might be very open to wise approaches to them. It has been easy for many Protestant churches simply to pour money into a missionary society since such groups are supposed to know how to do the work effectively, but several societies are known to have made some of the biggest mistakes in missions history. The big factor is having knowledge of the processes, and that is open to any and all who will put forth the effort to learn.

Using the local church rather than a missionary society has been a matter of principle, a matter of belief, with churches of Christ in the USA since the 19th century.[1] Happily, we have a lot of good, tangible results from this approach as God has worked through his people. Worldwide, the typical (if there is such a thing) member of the churches of Christ as we know them is a person of color; he or she is not a white Euro-American. It is estimated that sixty-five to seventy-five percent of “our” members live outside of North America and Europe. Comparatively, we have enjoyed much better success than some missionary societies. Nevertheless, some big mistakes have been made that hinder the spread of the gospel. When churches fund missionaries who do not have available knowledge about the tasks they undertake, disappointments come easily. Obviously, the only kind of workers God has for use are those who are flawed, so learning all we can still makes us “vessels of clay” (2 Cor. 4:7) so the power may be seen to be God’s.

Resource Servants: Some churches have persisted in practices that have been known for two hundred years and more to be a faulty way of going about the work. For example, as a rule it is a mistake for churches in one country to put national workers in another country on direct support without appropriate arrangements. Several churches continue to engage in that practice without circumscribing it with important provisions. The point is, in a church-sponsored approach to global work—and churches of Christ are not the only ones who do that—all the decisions about selecting workers, providing emotional and financial support, and evaluations fall to the sending church. That means those churches need to become informed about the nature of the task. Perhaps the best way to achieve such understanding is to form a group of willing workers within the congregation who are willing to learn the processes and thus become a good resource of information for the shepherds of the congregation. Whether such groups are called “missions committees”, “global evangelism teams”, or “global ministry committees”, they can be a valuable resource for the elders to make final and prayerful decisions about the work the congregation supports. Of course, outside resource persons can be used as well. Smaller churches can join larger churches in the financial, prayerful, and emotional support of the work. To meet this need of information at the local church level, Missions Resource Network requested a few years ago that I write a little handbook on the subject.[2] If resource groups, global evangelism committees, will work through that booklet their decisions will be much better. MRN has a vast collection of helpful and free materials. Check the resources on their website: mrnet.org.

Globalizing evangelistic work is God’s work that he does through his servants. That is one reason Paul mentioned being “workers together with God” (2 Cor. 5:16-6:1; cf. Eph.6:10). In reference to his teaching and warning, Paul referred to his “struggling with all his energy that he powerfully works within me” (Col. 1:29). I see no reason to believe that that kind of divine help was an exclusive apostolic power. Paul rejoiced that the church at Philippi has been used by God to minister to his needs (Phil. 4:10-20). No matter how well informed we are, how many articles and books we have read, how many classes and lectures attended, we never get beyond the need repeatedly to seek wisdom from above and strength to endure. With all the help God gives (2 Cor. 4:7), we still need, as we sing, to “give of your best to the Master.” That applies to churches as well as individuals.

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[1] For a good recent statement, see Barry Baggott, “Missionary Societies: When Expediency was Allowed to Trump the Biblical Pattern,” Gospel Advocate (November 2005): 31-33.

[2] Philip Slate, Missions Handbook for Local Churches (Bedford, TX: Missions Resource Network, 2008). Contact them at mrnet.org or (517) 267-2727.

Unintended Messages

Bill Bagents

We know we must be exceedingly careful to avoid judgmentalism in all its forms. Because it flows from arrogance and/or fear, a condemning “gotcha” spirit is repeatedly rejected by Jesus (Matt 9:9–13, Matt 12:1–8, Luke 9:51–56, John 8:1–12). Scripture forbids judging others by a standard we don’t first apply to ourselves (Matt 7:1–5). It forbids judging by mere appearance (John 7:24). It forbids judging when it’s not our place to judge (Rom 14:1–13). I offer these warnings to myself in preparation for the thoughts that follow.

We know that practicing sound judgment is both virtuous and essential to healthy living. Sound judgment starts with healthy biblical self-evaluation (Matt 7:1–5, 2 Cor 13:5). It includes welcoming, verifying, and following God’s word (Acts 17:11).

We know it is far easier to evaluate actions and words than it is to discern the motives behind them. That commonsense statement gains support from both Matthew 7:15–20 and James 3:13–18. Still, we must watch our words (James 3:1–12). We often don’t say what we intend. We often send errant and confusing messages, even when we intend—or even think that we’ve expressed—the very opposite. Thus, we offer the list below of unintended messages that we must guard against.

We never want to say to others, “I’m better, smarter, or more important than you.” Such messages deny the truth of Genesis 1:26–27 and Romans 3:23. But that’s just the message we send if we bully, discount, or disrespect anyone made in God’s image. When we send mixed or contradictory messages, we impede communication. We open the door for those who hear us to choose the worst possible option and the pain that it brings.

We never want to say to others, “You have nothing to offer me. God can’t use you to bless me.” That contradicts the beautiful descriptions of the body of Christ in 1 Corinthians 12 and Ephesians 4:11–16. But, intended or not, that’s what we say when we listen poorly, don’t listen, or reject wise counsel. When our actions contradict our words, people strongly tend to believe the actions. Not only that, they often judge the words to be insincere or deceitful. Some will even conclude that the incongruence reveals our motive—“I know pride when I see it.”

We never want to say to others, “You’re not worthy of my help. You don’t count in my world.” That contradicts the loving teaching of Matthew 7:12, John 13:34–35, and Philippians 2:1–4. But, intended or not, that’s what we say when we fail to step up, lean in, and serve when God gives us opportunity to help others. Think of the priest and the Levite in Luke 10. Think of the rich man who did not bless poor Lazarus (Luke 16).

We never want to say to God, “I don’t need you today. I have life well in hand.” That contradicts the clear teaching of Acts 17:22–31 and Proverbs 3:5–6. That has us embracing the philosophy of the rich fool from Luke 12:16–21. But, intended or not, we tell God that we don’t need Him whenever we neglect prayer (Luke 18:1, 1 Thess 5:17). People left to their own wisdom do not fare well (Prov 16:25).

We never want to say to ourselves, “Just this once, this tiny sin won’t matter. God won’t notice—even if He does, He won’t care.” That contradicts both the strong warning of Romans 6:23 and the powerful encouragement of Colossians 3 and 1 Peter 1:13–15. It opens the door to being bound and blinded by sin (Rom 6:11–16). But, intended or not, any time we dabble in sin, we’ve said to God, “I don’t really believe You, my understanding of spiritual reality is superior to Yours, and I have not truly given You my heart.” What a fearsome, deluded message! What a stunning rejection of the first and great commandment (Matt 22:36–40)! The God who made us, sustains us, and gave His Son for us, deserves so much better!

On “Leading in Prayer”

by C. Philip Slate

The words “leading in prayer” are shorthand for one person’s voicing thoughts to which others assent, agree, or affirm. It is a biblical concept with a useful Old Testament backdrop and a New Testament example.

A Biblical Concept

When the ark of the covenant was brought from the house of Obed-Edom to the city of David and placed in the tent David had prepared for it, great celebration accompanied the procession. David directed Asaph and his brothers to sing a song of thanksgiving (1 Chron. 16:7). The song occupies twenty-nine verses in our Bibles (vs. 8-36). When they finished, the people said, “Amen!”, thus assenting to the words, approving what was sung. Thereby they participated in the thanksgiving. “Amen” is a transliteration of a Hebrew word by which people expressed agreement.

An interesting occurrence is found in Ps. 106:48. “Blessed be the LORD, the God of Israel, from everlasting to everlasting! And let all the people say, ‘Amen!’ Praise the LORD!” The people were assenting to, affirming agreement or identify with the sentiments expressed. Similarly, in Deut. 27 a dozen curses are pronounced from the law, and in each case the listening Israelites affirmed them by saying “Amen” (vs. 15-24).

The word “Amen” has other uses in both Old and New Testaments, such as simply affirming a statement made by oneself, but the concern here is the manner in which one person voices statements which others may affirm or make their own. Often, one who leads prayer will begin appropriately by inviting the congregation to “pray with me.”

Paul urges the Corinthian believers to avoid “giving thanks” in a tongue without interpreting it since those who hear the verbal sounds would be unable to “say the ‘Amen’ to your thanksgiving when he does not know what you are saying” (1 Cor. 14:16). One person expressed thanksgiving; others identified with it and made it their own by saying “Amen.” This “amen” could be uttered at any time and more than once; it was not the signal that the prayer has finished. How, then, may one who leads prayer thoughts do it well?

When One Leads Prayer . . .

Leading others: There is a difference between praying in the presence of others and leading others in prayer. I have heard men who were supposed to be leading a congregation in prayer to thank God for “my good family” or “my loving wife” or “my good health.” Everyone cannot engage in those expressions. One who leads prayer should voice sentiments with which most of the congregation can identify, to which they can say the “Amen.” It is appropriate to state at times, “Lord, some of us . . . . “ rather than putting everyone in the same position.

Categories: There are values in mentioning categories of prayer and then giving the congregation time to pray silently and personally. One might say, “Now let each of us ask our great God to help us with one problem with which we are dealing.” That suggests a category, but the problems will vary with the individual. The leader might suggest such categories as thanksgiving “for one person who has helped you in your Christian growth”, confessing a sin or some weakness, or requesting strength to carry out a righteous resolution you have made. Many people like to be reminded of such categories because they do not think of them when they pray.

Planning: It is advisable to know ahead of time when one is to lead a group in prayer, for then he (or she in appropriate cases) can plan the components of prayer. It is useful to make a list of things to mention in prayer. As early as 1807 writers were using the components of thanksgiving, confession, supplication, and praise; but there is a clear example of grouping those components by the acronym, ACTS: Adoration, Confession, Thanksgiving, and Supplication. There are other dimensions of prayer, but these four are vital. In my experience among Christians, there is much more Thanksgiving and Supplication (requests) than Adoration and Confession. Adoration appears in several of our songs and hymns, and it means “praise”, “veneration”, “worship”. Of course, the Psalms are full of praise and adoration sentiments. Confession is an important element of maintaining relationship with God (1 Jn. 1:8-9). Read Nehemiah’s prayer of confession of Israel’s sins (Neh. 1:5-4-11). Each time we ask for forgiveness we are tacitly confessing we have transgressed in some way, but it is spiritually healthy to name some of those errors, things that we have committed or omitted, what we have wrongly done or neglected. People who follow you in prayer will appreciate you helping them to name errors of life, but it is likely best to say, “. . . some of us confess . . .” because everyone in the congregation is not in the same position. Be thoughtful about things for which you express Thanksgiving; mention items that are often neglected. We are in our right to make Supplications, requests (1 Tim. 2:1; Phil. 4:6; Eph. 6:18), because our heavenly Father cares about us and gives good gifts (Matt. 7:7-11).

Commonly, we do a lot of asking, requesting don’t we? In this regard it is important to remember “D.v.” Often our brothers and sisters in the British Isles will insert “(D.v.)” in their letters and articles at points where they are referring to plans and intentions for the future. Those two letters stand for the Latin, Deo volente, which mean “God willing.” Lest we be presumptive about life, and even our requests, James instructed that we should have a “D.v.” attitude (Jas. 4:13-17). That should be the case in our requests to God.

We Learn to Pray

People tend to pray the words they hear others using. Thus, when mature, thoughtful people lead us in prayer, they are also providing useful models for us. Jesus’ disciples asked him to “teach us to pray” (Lk. 11:1). He did. We can also learn from the prayers recorded in Paul’s epistles. Herbert Lockyer’s All the Prayers of the Bible provides a useful collection of prayers.

William Barclay, Scottish biblical scholar who wrote many popular books, was once interviewed by a writer for The British Weekly. “Professor Barclay, you have written many books,” the interviewer began. “Which of those has given you the greatest satisfaction?” Barclay replied, The Plain Man’s Book of Prayers.” He reported that in response to it he had heard from people all over the world, monarchs and inmates, wealthy and poor, well-educated and poorly educated—many types of people. “People don’t know how to pray,” Barclay observed. At least most of us can use some help. One who does a good job of preparing to “lead us in prayer” can both help us to pray and provide some useful models of how to go about it. Strive to do your best when asked to “lead the prayer” or “lead us in prayer”.

Fellow Workers

Joel Stephen Williams

Recently I purchased a beautifully preserved hardback Revised Standard Version New Testament in a used bookstore. My old favorite leather RSV NT had simply fallen apart many years ago, and I could not find a replacement like it anywhere. This hardback RSV NT has large, easily readable print for my poor eyesight, so I fell in love with it immediately. There was not a mark anywhere in it . . . except for a beautiful inscription in the front pages. Apparently one minister given it to another minister on behalf of a congregation in gratitude for his service on May 24, 1953.

May this token of love on behalf of the Church always find you supporting it by your prayers, presence, gifts, and your service. And may God use you in the establishment of His Kingdom – and bless your every creative endeavor.

What a wonderful sentiment and spirit of fellowship between two ministers of the gospel working in harmony together.

Fellow workers are united in a common cause. The church at Corinth was suffering from various divisions. One of the appeals the apostle Paul made to try to resolve these divisions was to show that he was a fellow worker with other godly servants like Apollos. It did not matter who did one part of the work or another part of the work, because it is God who makes it fruitful. God gives the increase. We are merely fellow workers in God’s vineyard who are privileged to serve (1 Cor. 3:1–9).

Fellow workers should commend and encourage one another. Paul commended Titus, Epaphroditus, Clement, Euodia and Synteche (even as he urged them to agree in the Lord), Epaphras, Tychicus, Aristarchus, Mark, Justus, Philemon, Apphia, Archippus, Demas, and Luke (2 Cor. 8:16–17, 23–24; Phil. 2:25; 4:2-3; Col. 1:6-7; 4:7; 10-11; Phile. 1:1-2, 23–24). The apostle John did the same (3 John 5-8). Likewise, as the minister encouraged another minister by giving him a Bible and writing the lovely note in it, as I mentioned above, all of us should encourage our fellow workers and commend their work to others so that good work may be supported by Christians everywhere.

Fellow workers hold their fellows accountable and encourage them to strive for excellence. We are fellow workers, but that does not mean we should look the other way when a brother or sister is wandering from the path of truth. Instead, we should urge others to strive for excellence in our service for Christ. The apostle Peter, as an elder himself, exhorted his fellow elders, “Tend the flock of God that is your charge, not by constraint but willingly, not for shameful gain but eagerly, not as domineering over those in your charge but being examples to the flock” (1 Pet. 1:5-6).

The need for fellow workers is great. Missionaries are often working alone or as an isolated family. They need fellow workers to support their efforts, even if all you can do is write letters and pray. That alone will be a great encouragement. Many ministries in a large congregation need workers – for example, benevolence, ministry to widows or orphans, or World Bible School – and your help will make a difference. What do you enjoy doing? What is your godly passion? Find other workers with the same interest and join yourself to them as a fellow worker.

Evangelism? Where Do We Go from Here?

By Roger Shepherd

America is paralyzed with great fear since 2020; however, some churches have maintained their evangelistic vision. Political strife and COVID–19 have produced doubt, unrest, and a loss of faith that God is in control. The preaching of the gospel can make America free. This is the significant work of evangelists. Therefore, there is a need to train preachers and evangelists. The Bible shaped the life and work of Patrick Henry, who realized that the gospel was shaping the identity of this new nation. His observation in 1765 before the Virginia House of Burgesses is valid: "It cannot be emphasized too clearly and too often that this nation was founded, not by religionists, but by Christians; not on religion, but the gospel of Jesus Christ. For this very reason, people of other faiths have been afforded asylum, prosperity, and freedom of worship here" (Christopher Lensch, "A Christian Patriot," 2). Where do we go from here?

Jesus made disciples serving the community of Galilee. He sought the lost at weddings, fellowships, funerals, hospital beds, friends, prisons, homes, and fishing (John 2:1f; Mark 1: 14–17). We should evangelize like Jesus and his disciples. We cannot be a stiff and teach people. We must not have any strings attached. People must be comfortable with us, and then, we can teach.

The growing church has a ministry of intentional evangelism to "make disciples" in every ethnic group (Matt. 28:19). Jesus instructed disciples to "preach the gospel to every creature" (Mark 16:15) and "proclaim a message of forgiveness to every ethnic group" (Luke 24:47). God "sent Jesus" and then he sends Christians today (John 20:21-23). Jesus also taught the apostles the importance of wisdom in winning souls on the limited commission (Matt.10:5–16).

The personal teaching ministry of Jesus started in Cana of Galilee, where he performed his first miracle (John 2:1; 4:46). Cana is identified as Kana (place of needs) a place eight or nine miles north of Nazareth, which lies on the direct road to the Sea of Galilee and twelve miles in a direct course from Tiberias. It is called "Cana of Galilee" to distinguish it from "Cana of Asher" toward Sidon (Josh. 19:28). Galilee means "Country of Gentiles." It was the birthplace of Nathanael (21:2). Cana near Nazareth, a small village in the province of Galilee, was the home of Jesus and a Roman village with a Jewish population that declined considerably in the Late Roman period and finally abandoned in the Byzantine Period. At the time of Jesus, it was a quiet, rustic, peaceful little tranquil place. The region was known for being a hotbed of political activity violently ruled by one of Herod's sons with heavy taxes (biblestudytools.com/cana). Then, in this time, they needed JESUS!

Galilee was a venue for a good deal of Jesus's ministry, the heart and soul of Jewish learning from the first and second century onward, one of the most beautiful landscapes of the entire Middle East region. The Jordan rift is the primary north-south dividing line that goes to Mount Hermon in the northeastern corner of the land of Israel and is the northernmost border of Galilee. The major east-west route that divides upper and lower Galilee. It was populated with ordinary working people: A place of commerce in Jesus's time, some historians believe his father Joseph may have found carpentry work here. Jesus and his family worked to make their world better (Eric Meyers, pbs.org). Like, in the movie "The Adventures of Shark Boy and Lava Girl", Max had many dreams of how he could escape until he was taught to stay in the real world and make it better in his dream. Many desire to escape the real world; however, the world will only get better with Christians teaching salvation in Jesus. In Galilee, Jesus and his disciples performed three successful ministries of evangelism (Matt. 4:23–5:1). In the New Year, where do we go from here?

First, TEACHING to explain truth in the synagogues (Luke 4:14–37). The synagogues were an assembly for the community for teaching, worship, and study. They were also a community center, school, and to hold court. The early church worshipped here, also in the home, and continued the same practice of living and teaching as a community in private homes (Acts 2:42–47). The early disciples were busy "every day, in the temple, and from house to house, teaching and preaching Jesus as the Christ" (Acts 5:42).

Second, "PROCLAMING the gospel of the kingdom" with conviction and persuasion; preach the gospel as the authority binding upon sinners (Rom. 1:16–17); a herald sent from God (Rom. 10:13–18) the act of gospelize to change lives (Rom. 6:23) bringing eternal accountability to all who hear (2 Cor. 5:10).

Third, "HEALING every kind of disease and sickness among the people." Healing is the word therapeuo that is the most common Greek word for healing. It is the word from which we get the word therapy. It also means to serve or do service to another person (Matt. 20:28); cure or restore to health (Matt. 9:1–8); relieve hunger, disease, heal, and cure (Matt. 8:16–17; 15:32); and causes great stress relief through worshipping God. We heal the hearts of people through an outreach ministry and proclamation of the gospel.

Evangelism is a personal Bible study with a person who is seeking salvation in Christ. We have learned from the COVID experience that it is successful for each one teaches one. Many from the pew have learned that they can discuss Jesus with a friend, family member, or neighbor. When this continues, the church will grow, and America can remain free.

The restoration of evangelism begins with the prophets. The greatest example is Ezekiel, who possessed a new spirit and heart for personal teaching, which God commissioned to restore in Israel a new heart and spirit for his work by teaching the lost and the unfaithful believers (Ezek. 3:18–22). He warned the leaders of Israel to shepherd the flock of God and seek the lost (Ezek. 34:1–16).

Evangelism has always been a significant part of the Restoration Movement. Cecil J. Sharp (1924) taught: "By evangelism, we do not mean merely the conduct of revival or protracted meetings by professional evangelists. By evangelism, we do mean the use of the Word of God by every Christian to win to Christ as nearly as possible everyone who is unsaved. The thought needs to be restored and reemphasized that every minister of the gospel is an evangelist first and that second, every Christian is capable of being, and therefore, ought to be, a winner of souls to for Christ. One advantage of the plea is that an ordinary soul can teach it plainly and effectively. It does not require a professional nor a profound theologian to teach the way of life as given in the New Testament" (Evangelism, 39–42).

What is the lesson application? David "proclaimed glad tidings, grace, the righteousness of God and truth" (Ps. 40:9–10). Jesus taught publicly and one-on-one evangelism, successfully gaining many disciples (Matt. 19: 16–26; John 3:1–5).

"Hooked on Classics" Revisited

“HOOKED ON CLASSICS” REVISITED[1]

C. Philip Slate

Over thirty years ago several people were listening to—and even doing their aerobics to—“Hooked on Classics,” a collection of popular excerpts from operas, symphonies, and other larger pieces of music.[2] The smaller pieces were strung together uninterruptedly without plot or structure, a patchwork of pleasant sounds held together only by a steady beat.

At the time, it occurred to me that listening to “Hooked on Classics” bore a resemblance to what can happen when listening to some topical/subject sermons as contrasted with those that involve the use of extended texts.

The Parallels

In “Hooked on Classics” one may hear a small section, the finale, of Rossini’s “William Tell Overture” and have no idea how it fits into the larger work. Indeed, over time the finale may become associated with something the composer never dreamed, something like the theme music for the Lone Ranger program. Evidence of that’s happening is found in the amusing but inaccurate definition of a “cultured person” as one who can listen to the finale without thinking of the Lone Ranger!

In “Hooked” a segment of “On the Trail” is heard, probably because it was popular as the theme melody for the “I Love Lucy” television program. The short piece is likely not heard as a part of the five-sectioned “Grand Canyon Suite” by American composer, Ferde Grofé. Consequently, on hearing it one thinks primarily about Lucy and fails to hear the hee-hawing of the burros as they begin the journey down the canyon trail—fail to learn of other sections of the suite, such as “Sunrise,” “Painted Desert,” and “Cloudburst.”

Similar injustices, as music lovers would consider them, are done to Tchaikovsky, Beethoven, Stravinsky, Strauss, and others in “Hooked.” It is a musical version of quoting Dickens’ “It was the best of times; it was the worst of times” without understanding how the words fit into The Tale of Two Cities.

When the Stakes are Higher

I am confident that people can go to heaven without knowing that the Lone Ranger theme is part of the “William Tell Overture” or that the popular section of “The Triumphal March” is part of Verdi’s opera, “Aida.” The way of salvation does not involve our being classic music buffs. It is another matter, however, if we treat Scripture the way music is treated in “Hooked” since it would thwart accurately understanding the text.

It is quite possible to be “hooked” on select biblical texts and have little idea of the larger contexts that shape their intended meaning. Cases in point are “handle not, taste not, touch not” (Col. 2:21), God hears not the sinner’s prayer (Jn. 9:31), “No one born of God commits sin” (1 Jn. 3:9) and many others. The preacher who quotes them as single thoughts may know their contexts, but do his hearers? Does his method of preaching allow the hearers to perceive the meanings supplied by the contexts or get a glimpse into the thought of the narrative or epistle?

When in the sermon no reference is made to the larger picture which either shapes the meaning (as in Col. 2:21) or enhances it (as in 1 Sam. 16:7), the hearers are put in the position of listening to “Hooked on Classics”. Unless it is done well, topical/subject preaching can put the hearers in that position. Such patchwork hearing will often deprive the people of both the correct meaning and the desired punch of the biblical text.

It is one thing to quote Eph. 4:1 (“Walk worthily of your calling”) as an admonition. It is a different matter to show how that verse is a hinge of thought in the epistle and gives meaning to the entirety of chapters 4-6. It is one thing to preach the story of the lost boy (Lk. 15:11-32) without reference to the context, but the situation is different when one relates the story to its companion parables (vs. 3-10) and the two introductory verses (1-2). Listeners have a right to hear the Word of God expounded accurately and in keeping with the biblical author’s intentions.

The systematic presentation of biblical material on various topics/subjects is certainly appropriate, even necessary at times; but those lessons will be presented and heard better against a background of habitual exposure to lessons on larger texts. The word is to be preached, as Paul instructed Timothy to do (2 Tim.3:10-4:5). So the questions is not whether but how we should preach the Word for the spiritual health of the hearers.[3]

The Whole Bible Like the Book of Proverbs?

The sixty-six books of Scripture take several literary forms. Over 40% of the Old Testament is narrative in form. The Psalms and sections of other books are Hebrew poetry. In the New Testament there are epistolary, parabolic, narrative, and other forms. Those forms influence both the authors’ meanings and ways of creating emphasis. Thus, Scripture should not be treated as an expansion of the book of Proverbs in which context often plays no significant part in interpretation. Biblical chapters and verses, while useful in locating passages, are a creation of man. Paragraphs divisions are intended to group thoughts, but that cannot be said of verses.

Stories have meanings as stories. They are not to be treated like diamond mines where one must sift through tons of useless material to get a few gems here and there. The story is worth the telling in its own right. Along this line, Fee and Stuart’s How to Read the Bible for All Its Worth is still very valuable.[4]

Exposition of larger texts, or at least a well-defined unit of thought, is beneficial for both the hearers and the preacher. He will be less likely to misuse the text or intrude himself into the text or display his memory or knowledge (“No man can in the same sermon show both that he is great and God is wonderful.”). The hearers will learn more Scripture and be more likely to receive the author’s intended meaning and impact. Great benefit comes from handling Scripture correctly.

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[1] Adapted from my longer article that appeared in Image magazine as “Preaching: ‘Hooked on Classics,’” 6:3 (May/June 1990):24-5.

[2] Now available on YouTube where the larger piece of music is identified by subscripts.

[3] The Greek word translated commonly as “sound” is a health word, as in “sound in body and mind.” Sound preaching is the king that contributes to the spiritual health of the hearers.

So well did it serve people that the book has gone through several editions.

Fathers are Important!

Fathers are Beyond Important

C. Philip Slate

Recently, I came across the following item in a communication that came to my computer. The facts are there, and this is no surprise to those of us who take God’s way seriously. Father and mother both make distinctive contributions to the development of children. I care to make two disclaimers, however, lest some get the wrong impression.

It is one thing to be brought up in a fatherless home when father dies early in the child’s life. You and I likely know several people who lost their fathers to death. It is a very different matter when the father abandons the family; that hurts physically, emotionally, and spiritually. Even then, you and I likely know cases where that happened, and the strong, godly mother somehow led the children on paths of righteousness. I am thinking of a couple of wonderful men who came from that kind of situation, one a preacher who has also taught in one of our Christian universities.

The other disclaimer is that in the absence of the biological father some people have benefited immeasurably by a “substitute father.” A couple of years ago a man said to me, “Mr. Slate, if it hadn’t been for you, I’d likely be in prison by now.” I was surprised. I had done nothing special for him; he was a childhood friend of my sons who was frequently in our home. Yes, he went fishing with us a few times and a few other things, but nothing special. I had no idea what he was picking up. Had I been aware of it I could have done him even more good.

But the statistics are still there. The ideal, the God-intended arrangement is for children to grow up with both mother and father. With that in mind, note the sad statistics from fathersinthefield.com/resources/statistics:

• 63% of youth suicides are from fatherless homes
• 90% of all homeless and runaway children are from fatherless homes
• 85% of all children that exhibit behavioral disorders are from fatherless homes
• 71% of all high school dropouts come from fatherless homes
• 75% of all adolescent patients in chemical abuse centers come from fatherless homes
• 70% of juveniles in state-operated institutions come from fatherless homes.

Dads, you are beyond important! We are so grateful for all the amazing fathers and father-figures. Thank you for the sleepless nights, work-filled days, and sacrificial love!

Pass on the message! Do what you can to help married couples stay together, to the glory of God and for the welfare of their children. Men, be conscious of the ways in which you might be a “substitute father” to some little fellow.

A Passion for Souls

by Joel Stephen Williams

And every day, in the temple and from house to house, they did not cease teaching and preaching that the Christ is Jesus (Acts 5:42; ESV).

When I was young my home congregation supported several families as missionaries to Thailand. The missionaries often stayed in our home when they were back in America reporting on their work to their supporters. I listened with fascination to their many tales of life on the other side of the world in that exotic Asian land. One event stands out prominently in my memory. As a teenage boy I walked into the living room one morning and one of the missionaries was examining a book, an almanac. He said very excitedly: “Come here, Steve. Come here and look at this.” He was looking at population statistics for various cities around the world, especially in Asia. He would say: “This city has 100,000 people in it and there is no church there. And this city over here has...” On and on he went. I knew at the age of about fourteen or fifteen why he was willing to beg for support, to live on the other side of the world, and to learn a very difficult language. He had a passion for souls. One of those men and his wife are now in their late 80s and are still in Thailand. They have given sixty-two years of their lives to that work. That is a passion for teaching the gospel to those who need to hear about Jesus Christ and salvation from sin.

From one of my professors, I cannot remember which one, I heard a fascinating story many years ago. A young missionary was back in the States on furlough. His first Sunday at home he walked around the large, spacious church foyer where people were visiting with one another at the end of the worship assembly. He walked up to one man and said: “Hello. I am home on vacation, and I was wondering if you would be willing to take me with you this week as you make your visits or as you teach a home Bible study.” The man to whom he spoke was at a loss for words, but somehow, he broke off the conversation and got away from the young man as quickly as possible. Not one to be discouraged, the young missionary approached another man with the same question, only to get the same reaction. He was very lucky, though. The third individual he approached said: “Certainly. I have an appointment to meet with a family on Tuesday night. I would love for you to come with me.” That young man was a missionary on foreign soil, because he had a passion for winning lost souls no matter where he was. He was concerned about the lost before he went to the mission field and was still concerned about the lost while he was at home on vacation.

The point of these stories is evident and clear. The mission field is not necessarily over there somewhere in a distant land or over here in a large city. It is wherever the lost are – at school, at work, down the street, next door, or maybe at home. Also, the key ingredient to being evangelistic or being mission minded is attitude. We must have a love for lost souls and want to increase the population of heaven. Do we have a passion for souls?

God as the Benchmark

The More Excellent Way
Virtue, Goodness, and Integrity
Christian Moral Formation

Lesson #2: God as the Benchmark

by Joel Stephen Williams

There are many different types of ethical systems in the world. One key factor that distinguishes many of these ethical systems is the standard or and basis by which right and wrong are determined. This video will give a very brief review of utilitarianism, deontology, and virtue/character ethics. Then, a concise summary of biblical and Judeo-Christian ethics will be noted with a focus on the standard or the benchmark making ethical choices, which is the character or the nature of God, that is, his divine attributes.

The Tree of Death

by Justin Imel

When my brothers and I had acted up at my grandparents' home, they gave us a choice--they could either spank us or they could call Santa Claus. Not necessarily an easy decision to make, but Mom and Dad could give us a choice because God created man with freewill.

In the Garden of Eden, God presented Adam and his wife with a choice--they could eat from the tree of life and live forever, or they could eat from the tree of the knowledge of good and evil and sin against the I AM. Unfortunately, Adam and Eve chose poorly.

God gave Adam and Eve and all mankind freewill because he wants man to serve him of his own free volition. You and I have a choice to make--are we going to serve God, or are we going to serve self. As we face those decisions, we would do well to consider the consequences for our actions.

“Battle the Burden of Expectations”

by Bill Bagents

I’m glad that titles can’t be copyrighted. This one came online and immediately caught my contrarian eye. Expectations aren’t inherently good or bad. “Expectation” is a neutral word like cold or hot. Cold ice cream seems so necessary as to be redundant. Most of us strongly prefer hot pizza.

Expectations have played a major role in my life. Overwhelmingly, that role has been positive. As we left home during the teenage years, Dad would say, “Remember who your mother is.” Message received: Don’t do anything that would embarrass, disappoint, or make her cry. We were expected to tell the truth and treat others with respect. We were expected to behave in school and to do well. We were expected to work and worship with passion. I can’t imagine a life without expectations.

Even at my advancing age, I’m still somewhat at war with my self-imposed perfectionist expectations. I’ve never yet done anything perfectly, but on some level, I still believe that I both can and should. To be fair, I got really close when Laura Lynn and I married. I’d be way worse without her.

I should not imply that the battle with perfectionism has been all bad. It’s kept me from being a lump who settles and surrenders at the first sign of challenge. It has helped fuel life-long learning. It has made me appreciate the people who can deal with me “warts and all.”

Especially in light of my advancing age, there’s a bigger and more dangerous battle with expectations. Inexplicably, I still expect the people around me to do right, be kind, act rationally, and live as if God’s judgment is certain. And that’s not all bad if I teach and live in a way that pulls them in those good directions.

You know where the bad comes. On weaker days, it makes for a short fuse, long sighs, and jerk-level judgmentalism. On the worst days, you can’t please me; I can’t even please myself. It’s a terrible choice to be ruled by unfair expectations.

What should this awareness lead me to do? How can God, scripture, and friends help me act better than I feel when that’s stunningly needed?

It’s a blessing to contemplate God’s expectations of us. All He wants is us—heart, soul, mind, and strength (Mark 12:28–31). If we give ourselves to Him, He opens unimaginable windows of blessing. That’s why Paul by inspiration calls the choice to be a “living sacrifice” our “spiritual worship” or “reasonable service” depending on translation (Rom 12:1–2). It makes no sense to save your life if saving it means losing it (Luke 9:23–25 and 17:33). Scripture is so good with paradox.

It’s a blessing to acknowledge and resist the STRONG human tendency to expect more of others than of self. Scripture speaks of it often (Matt 7:1–4 and 18:21–35; Luke 18:9–14, 19:1–10, and 20:45–47). Each time we acknowledge this terrible tendency, we remember Matthew 7:2, “For with the judgment you pronounce, you will be judged, and with the measure you use, it will be measured to you.”

It’s a blessing to show mercy every time mercy can be shown (Matt 5:7, 9:13, and 12:7). Think of Jesus with the compromised woman (John 8:1–11). Think of Jesus with Peter (Matt 16:21–23 and 26:31–35). Think of Jesus with Saul / Paul (Acts 9). Think of both the Father and Son with us (Rom 5:6–8).

In a nutshell, the Creator of the universe expects us to welcome His love and to love Him in return. There can be no higher or better expectation. If we find that good news to be a burden, MAJOR IMMEDIATE repentance is needed (Matt 11:28–30, 1 John 5:1–5).

My Favorite Bible Verses

My Favorite Bible Verses

A Bible Lesson Idea

by Joel Stephen Williams

Every minister and Bible class teacher needs to have a couple of Bible lesson ideas ready for those impromptu, unexpected situations when you are called upon to teach, because another teacher did not show up or other scheduling problems arose. Even with the best of planning, it will likely happen every now and then. One easy Bible lesson idea you can teach that can work well, especially for a small group, is to study favorite Bible verses. You, as the teacher, can share with the class your favorite Bible verse or verses, why it or they are special to you, and a little of the meaning of these verses. Then, as time allows, allow others in the class to do the same. Conclude the class with a reminder of the sufficiency of Scripture and the importance of God’s written word in our lives.

For me, my favorite Scriptures have changed over the years. The same is probably true for you. Shifting to a new favorite Scripture is normal for several reasons. Sometimes we shift in our love for a new Bible verse simply due to discovery as we study different parts of God’s word. Even though we may have read a book of the Bible many times, some part of it may become new to us as we have grown older and have different needs or as we have matured in our thinking. What follows is a brief discussion of my three favorite Bible passages, at present.

Psalm 73:25–26

Whom have I in heaven but you?
                   And there is nothing on earth that I desire other than you.
My flesh and my heart may fail,
                   but God is the strength of my heart and my portion forever (NRSV).

Asaph’s psalm is like the book of Job in miniature. Why does it seem like the wicked are doing well while the righteous are not? Is one wasting one’s time trying to live a godly life (73:13)? But while worshipping God, Asaph realized that the way of the sinner was ruin (73:17–20). But what is the reward for those who are godly? Their reward is God himself, nearness to him, and a relationship with him (73:25–26).

Ecclesiastes 8:12

Although a sinner commits crime a hundred times and prolongs his life, yet I also know that it will go well with God-fearing people, for they are reverent before Him (HCSB).

In Ecclesiastes, the words of the Teacher are analyzed. What can we know about the meaning of life and man’s destiny (3:21; 8:17)? Injustice seems to be present everywhere (9:11). No one knows what the future may hold, and disaster can strike in an instant (9:12; 10:14). Despite uncertainty from his own observations about life and life’s seeming vanity, the Teacher makes a bold declaration of faith. Fearing God and obeying him is the right way to live, and it will go well with those who live this way (8:12; 12:11).

1 Peter 4:11

Whoever speaks must do so as one speaking the very words of God; whoever serves must do so with the strength that God supplies, so that God may be glorified in all things through Jesus Christ. To him belong the glory and the power forever and ever. Amen (NRSV).

Whoever is teaching, exhorting, or sharing wisdom or knowledge (Rom. 12:7–8; 1 Cor. 12:8) in what might be called “authoritative speech in worship assemblies,” they should speak as one speaking the very words of God (cf. 1 Thess. 2:13). [1] Our teaching must be biblical. Preaching and teaching have eternal consequences. Those who teach will be judged with greater strictness, so let us be sober and serious about our task (James 3:1). In our ministry (diakonia) to others, let us humbly depend on God’s strength. Why do we do these things? So that God may be glorified through Christ. And thus we can pray or sing the doxology: “To him belong the glory and the power forever and ever, Amen.”

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[1] J. Ramsey Michael, 1 Peter, Word Biblical Commentary (Waco, TX: Word Books, 1988), 250.

The More Excellent Way: Christian Moral Formation (Lesson #1)

The More Excellent Way
Virtue, Goodness, and Integrity
Christian Moral Formation

Lesson #1: The problem

by Joel Stephen Williams

Where does the title of this series of video lessons come from? The apostle Paul wrote, “I will show you a still more excellent way” (1 Cor. 12:31; NRSV), and then he discussed Christian love. The more excellent way, the ethical Christian way of living, is the way of love. The sub-title “virtue, goodness, and integrity” is based on 2 Peter 1:5–8. This series of lessons will be a study of virtue and Christian character. All of this sounds quite positive, does it not? Maybe you are wondering what the problem is? After all, “the problem” is the title of lesson #1. Before we start on our journey through moral formation toward virtue, goodness, and integrity, we need to face the reality of the problem of human existence. It is the sinfulness of mankind. Our fallibility is a challenge to the more excellent way. In these lessons I will challenge you to live above the bare minimum, to strive for excellence.

DEVELOPING EXPOSITORY SERMONS

C. Philip Slate

In response to my recent article about preachers’ giving their best, I have been asked to explain how to develop expository sermons. Since there is sufficient material on this subject to teach an entire semester course, as well as entire books, I must give only a small capsule.

The shape of an expository sermons should be governed significantly by the type of biblical material which one desires to preach. As one writer put it, “we need to preach sermons in the shape of Scripture.” The little book by Fee and Stuart, How to Read the Bible for All its Worth, has useful chapters on the different types of biblical material, whether narrative, parable, epistolary, and so forth. For the sake of simplicity, however, I will deal with a text that lends itself to clear divisions.

Suppose one wants to preach on 1 Corinthians 16:13-14, a loaded text that should be viewed in terms of the entire epistle: “Be watchful, stand firm in the faith, act like men, be strong. Let all that you do be done in love” (ESV). Though translated variously, here are five Greek imperatives—not suggestions or hints. The Corinthians were to take them seriously! Further, these are continuing requirements for followers of Jesus, though our situations might be somewhat different from that of the Corinthians. Here, to explain how one can develop a single expository sermon on these five points, I will use only one of the imperatives as an example of what to do with all of them.

A Basic Pattern

Think of a little boy who has developed an interest in baseball. Were you to teach him elementary principles of batting, what would you explain to him? You would tell him how to stand and how to hold a bat. That is basic. Over time, as the boy grows taller and stronger, he will develop his variations on standing and batting, depending on his strength, whether he wants to get base hits or strive for power hitting; but he begins with basic patterns.

The same variations on fundamentals can be found in preaching. As Phillips Brooks said in his 1898 Lyman Beecher Lectures on Preaching, “Preaching is the communication of truth by man to men. It has in it two essential elements, truth and personality. Neither of those can it spare and still be preaching.”[1] We all know preachers who are naturally given to humor, while others may be pleasant but not funny, with both types being effective. Similarly, different levels of training and maturity, different personality types will bring variations in the basic pattern explained next.

It is helpful to think of good expository preaching as consisting of three components in each segment of Scripture treated. Take one of the imperatives in 1 Corinthians 16:13-24: “Be watchful.” That sermon segment on that phrase should have the components of exposition, application, and illustration. In one’s sermon outline one might simply use those three words as heading for grouping one’s material. The headings should not be mentioned, unless one wants to move from exegesis to application by saying something like, “Now, what does this matter? How is directive applied to our lives?” I want to elaborate lightly on each of these headings.

First, if one does not explain/expound the concept in the text (here, “be watchful”), then the sermon will not be expository. One should strive to understand, and then explain, what Paul meant in the context of 1 Corinthians. Consider the conditions in that church that required one to be watchful, to be on guard against some threat. Biblical texts are not to be used as mere jumping-off places to say what one wants to say on different grounds. The authority is to be found in the text itself. True, one might desire, and even need, to use parallel texts to fix the concept in the mind of the hearers, but the primary text must first be understood correctly. Thus, good exegesis, understanding of the text, is the absolute bedrock of expository preaching. A word of caution: most congregations are wearied by a lot of details of Greek or Hebrew grammar. Give them the benefit of your study without reporting all the intricacies of the process. To borrow a metaphor from Oliver Wendell Holmes, “The patient is not entitled to all the medicine in the doctor’s little black bag.”

Second, one should strive to make application of the textual truth to the needs of at least a segment of the congregation to which the sermon is addressed. Congregations have different needs and different levels of those needs. If one explains the text but does not apply it to people then one is giving a lecture, not a sermon. Obviously, one does not need to spend a lot of time applying a truth that is not sorely needed. That is a form of “scratching people where they don’t itch.” Remember, as Fosdick said, “people are not desperately interested in what happened to the Jebusites.” Good application depends on the preacher’s sensitivity to the positions of his auditors and his interaction with those positions.

Third, following the example of Jesus, paying attention to a vast amount of research, and responding to what we know in our bones, it is important to use illustrations. That is the generic word we normally use for what we ought to call “developmental materials.” An illustration is more or less a “case in point”, an actual example of someone’s being watchful. Making one’s sermons more hearable, vital, interesting, and helpful, however, might involve various types of material. Think of using metaphors, such as Jesus’ comparative metaphor of Herod, “go tell that fox . . .”; use similes, brief stories, short poems, statistics, and other “windows” into the point you are making. Not incidentally, one may—and perhaps should—use developmental materials in the exposition as well as the application. You need to make the text clear. Thus, follow this rule: use developmental materials anywhere you need to make things clear. Using colorful opposites can be helpful. The opposite of “being watchful” could be “dropping your guard” (as in boxing) or being careless and getting bitten by a snake, stung by a bee, bitten by a dog, or getting an infection.

Improvement your Efforts

If one will be attentive to these three elements when striving to make a biblical text come alive to and be helpful for people, it will improve one’s preaching effort. Some men are good at exegesis but poor at helping people to see themselves in the text; while others have a wealth of stories and colorful metaphors but are short on understanding and explaining the text. The point is to facilitate good text-hearer interaction. One does not need to “prose on” lest people “doze on.”

Claude Parrish once told me of the time Foy E. Wallace, Jr. spoke to the congregation where Claude worked. Wallace preached a long sermon on the Septuagint or Bible translation or something of the sort. Afterward a brother was leaving the building and said to Claude, “Wow! Wasn’t that a great sermon?” Claude asked, “Well, did you understand it?” “Oh, God forbid that I should understand a brilliant man like that!” Hmmm. It might have been a good sermon, but not for that man. Sermons are to be instrumental for people’s responding to the truth of God, or God Himself. It might produce thanksgiving or repentance, deep reflection and consideration, or encouragement. Grow in your ability to do that. With all prayer, do your homework and God will bless your efforts to help others with His Word.

_________________________

[1] Brooks, Lectures on Preaching (New York: E. P. Dutton & Company, 1898):5, as quoted in Batsell Barrett Baxter, The Heart of the Yale Lectures (New York: The Macmillan Co., 1954):3.

The Consequences of Disobeying God

The Consequences of Disobeying God

by Justin Imel

Every action has a consequence--whether it be a child who misbehaves and faces punishment from a parent or an adult who breaks the law and spends time behind bars. Adam and Eve were the first to learn about the consequences of doing wrong. When they disobeyed God and ate from the Tree of the Knowledge of Good and Evil, the first man and woman faced serious consequences, consequences we still face today. This lesson examines the consequences the first couple faced for their disobedience to God.

Variety in Worship

by Joel Stephen Williams

The Judeo-Christian faith is a very complex religion. Since Christianity is “the faith that was once for all entrusted to the saints” (Jude 3), this complexity should be no surprise. As a result, the church is a very complex system, and worship, our expression of our devotion and faith to God, is an equally intricate web of human emotions, beliefs, and relationships. Worship leaders should stop from time-to-time and take an assessment of what is being done in a congregation’s worship services. Is the bewildering variety of spiritual needs of the congregation being addressed? Is the whole range of Christian doctrine, especially core truths of the gospel, being proclaimed and confessed? Is the manifold variety of emotions Christians feel being expressed in prayer, in hymns and gospel songs, and in appropriate spoken words?

Here are a few brief ideas around which a worship service might be constructed. My recommendation is that a whole service be planned on each theme. That is, have all the hymns or songs on the theme. Ask the leaders of the prayers to frame the wording of their prayers around the theme. And, of course, build the sermon around the theme with an appropriate text and relevant application.

Confession of sin: Psalm 51 would be an ideal text. Songs in this genre are not very common. Some of them are old revival songs begging someone else to repent and confess. For example, “Why Do You Wait, Dear Brother?” or “While We Wait and While We Plead.” What is needed here are songs where we express repentance, and we confess our sins. A few traditional and contemporary songs do this, however, such as Bill Maher’s, “Lord I Need You.”

Confession of faith: Matthew 16:13–20 would be an appropriate passage. The worship service would be made more meaningful if the congregation could make confessions of faith together during the worship service, confessing not some cliché of a modern writer, but a few of the great statements of Scripture such as Matthew 16:16; John 6:69; Philippians 2:5b–11; Colossians 1:15–20; 1 Timothy 2:5–6; 3:16. Hymns and gospel songs of confession are so abundant that your only problem here is deciding which ones you will use.

Call to obedience: Matthew 7:24–27 or 21:28–32 would work well. Yes, we are saved by grace. If you have never read the words of Dietrich Bonhoeffer who warned of an anemic preaching which left out the gospel call to obedience – he referred to it as “cheap grace” – you should consider his warning carefully.[1] He experienced this watered-down type of preaching in his culture and saw its deadly fruits. Preacher – proclaim the full gospel. Yes, tell of the faithfulness of God but do not be silent on our obligation to be faithful and to “live lives that are self-controlled, upright, and godly” (Titus 2:12). And let us sing,

     My life, my love, I give to Thee,
     Thou Lamb of God, who died for me.
     O may I ever faithful be,
     My Savior and my God! [2]

Lament: The book of Lamentations or a psalm of lament (Psalm 6, 10, 38, 42–43, 130) would be useful. We can lament natural calamities or the loss of loved ones. We can lament the tragedy of our sin. We can lament how our sin brought the Son of God to die in our place on the cruel cross of Calvary. One powerful example of lament applied in a contemporary setting was when a Christian group was visiting the Watts Labor Community Action Committee in Los Angeles to try to understand better how racism had played out in their own area. At one point during the tour, they came to an exhibit of a noose hanging from a tree. The tour guide, Tina Watkins, began singing an a cappella rendition of “Strange Fruit.”

     Southern trees bearing strange fruit
     Blood on the leaves and blood at the roots
     Black bodies swinging in the southern breeze
     Strange fruit hanging from the poplar trees.

Rob Muthiah, a part of the group, says that, “Many were moved to tears. The moment was an arresting example of memory, emotion, and truth telling coming together. It was a moment of lament.” Then Muthiah probed more deeply into the meaning of lament and our faith: “Lament is an act of faith, not faithlessness. You don’t lament to God if you do not believe that God is there. You don’t demand that God do something unless you believe that God can indeed act.”[3] Depending on what we are lamenting, songs like, “Were You There When They Crucified My Lord,” or “Years I Spent in Vanity and Pride” might be helpful for the mood of a worship service.

Adoration and Reverence: Revelation 4:6b–11 or 5:6–14 would be excellent for this worship theme. The sermon can give examples of reverence and adoration in the Bible and church history plus reasons why we should adore and reverence our Lord and God. Hymns should be used for this service rather than gospel songs, as they should be in any context where the focus is addressing God rather than one another.[4]

Gratitude: The cleansing of the lepers in Luke 17:11–19 is a classic text for a study of gratitude, but other equally useful texts are too numerous to mention. Good prayer books might help those who are to lead prayer:

     We thank you for the life that stirs within us:
     We thank you for the bright and beautiful world in which we live:
     We thank you for earth and sea and sky, for the clouds and the birds that sing:
     We thank you for the work you have given us to do:
     We thank you for all you have given us to fill our leisure hours:
     We thank you for our friends:
     We thank you for music and books and good company and all pure pleasures.[5]

And, thankfully, prayers and hymns of thanksgiving in Scripture and contemporary hymns of thankfulness will be found in abundance: for example, “For the Beauty of the Earth.”

Mission: For mission, 1 Corinthians 12:12–31 or Romans 12:4–8 might be good texts to use, because talents or gifts which we use for mission vary within a congregation. Alternatively, Matthew 5:13–16 would work well, since we as Christians should be salt and light in the world. One person’s mission may be to help the homeless while another’s is going on short mission trips to a foreign country while another’s is to teach a children’s Bible class at church. All three are worthy. We are to bring light to a dark world, and this is done in many ways. A worship service might focus on one mission like evangelism, adoption services, feeding the hungry, caring for widows, peacemaking, or many other good works. Or the worship service could focus on our collective mission with intercessory prayers for all our different efforts to be light in a dark world.

Only a few ideas have been mentioned. If you have read this far, you have probably already thought of many more. I would encourage you to write those down and start developing other themes. If you are a worship leader, make sure that worship services are not getting into a monotonous routine where the same general theme dominates the sermons and/or the singing the lion’s share of the time. The gospel of salvation through faith in Christ and our obligation to “live lives that are self-controlled, upright, and godly” (Titus 2:12) are the main themes in the New Testament. There are many important sub-themes beyond them, but those two main themes alone are rich and complex in their meaning and application. Worship leaders should make sure our worship services correspond in order to aid spiritual growth and maturation.

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[1] Dietrich Bonhoeffer, The Cost of Discipleship (New York: Macmillan, 1959).

[2] R. E. Hudson, “I’ll Live for Him.” Arranged by C. R. Dunbar.

[3] Rob Muthiah, “The Theological Work of Antiracism Needs to Include Lament: The Bible shows us what to do with our frustration, outrage, and complicity,” The Christian Century 138, no. 2 (January 12, 2021).

[4] For the distinction between hymns (songs addressed to God) and gospel songs (songs addressed to one another), see Andy Thomas Ritchie, Thou Shalt Worship the Lord Thy God (Firm Foundation, 1969).

[5] Adapted from John Baillie, A Diary of Private Prayer (New York: Charles Scribner’s Sons, 1933), 33. A new updated and revised edition in contemporary English language is now available. John Baillie, A Diary of Private Prayer, updated and revised by Susanna Wright (New York, Scribner, 2014). Another helpful book is William Barclay, A Guide to Daily Prayer (New York: Harper & Row, 1962).

PREACHER, GIVE THEM YOUR BEST!

C. Philip Slate

Public preaching is only one slice of important communications in a good local church. Especially in the “one another” texts in the New Testament, it is clear that rank-in-file in a congregation should engage in exhortation, comfort, instruction, correction, edification (up building), confession, and many other valuable acts of communication. That is part of the reason for assembling. Since preaching is public, prominent and church wide, however, it needs to be done well, even though only one communicative act in the church.

Someone has observed that “it is a sin to make the Word of God boring,” presumably in classes as well as from the pulpit. (This applies to both men and women who teach but do not preach.) Obviously, boredom may arise as much from disinterest and self-centeredness on the part of the hearers as from ill-prepared teachers and preachers. For a preacher to avoid boredom on his part, however, he should strive for three minimal things: be diligent in ascertaining the truth of Scripture, seek to shape that truth into a “hearable” message for a specific audience, and endeavor to keep his own life from standing in the way of the message. How are these things achieved?

Who is this Person Speaking to Me?

Paul exhorted Timothy to “keep close watch on yourself and on the teaching” (1 Timothy 4:16, ESV) because he needed to “preach” through his life as well as through his lips (v. 12). Because of the message-messenger connection, it is difficult for most people to accept a good message from a bad person. Though Jesus told the Jews to “practice and observe” valid teaching from the hypocritical scribes and Pharisees (Matt. 23:2-3), it is hard for most people to do that where message-messenger discord is present. Throughout 2 Corinthians Paul sought to answer his detractors partially by pointing to his own behavior as evidence of sincerity. Essentially, he was saying, “If I am a deceiver and insincere, why would I endure all of this mistreatment and suffering, especially since I gain from it nothing of a worldly nature?” In our own day hearers usually can determine whether a man takes seriously in his own life what he preaches to others; hearers will form opinions of whether the preacher has lived with and under the texts he preaches.

On the other hand, the intrusion of “self” can be an unwanted and negative feature of preaching. We have all seen it. The famous Italian artist, Michelangelo, was known to have fashion a thick paper hat on which he fixed a candle so the shadow of himself would not get in the way of his work. Preaching involves the self, but it is not the occasion to display self.

All public address, preaching included, is culturally regulated. In the North American context, Thom Rainer’s research in thirty-five States takes much guesswork out of the question, “What kind of preacher makes sense to outsiders?” In his Surprising Insights from the Unchurched (Zondervan, 2008) he devotes two chapters to that subject, but the bottom line is that outsiders hear the Word of God best from one who is authentic, sincere, and serious about what he teaches. It is likely the same for insiders.

A few years ago, and in the same year, I heard disappointing and tragic reports about two preachers. One stated from the pulpit, unfortunately not as a confession, “No, I don’t study; I studied in college.” Another said he wanted people to review books for him since he didn’t have time to read books. His sermons (on the Internet) indicate he may have had too little time to spend with The Book. In cases like these the preachers, their sermons, and the congregations suffer. The ministry of preaching deserves better than that.

Men can get ideas for sermons from many sources, not least the people to whom they preach. It is very permissible for men to get seed ideas from substantive books, published sermons, sermon outline books, and the Internet, but three cautions are important. First, there is the danger of plagiarism, of dishonestly presenting others’ material as one’s own. This is a cardinal sin in academic circles; professors have been reprimanded or dismissed for it. Preachers also have been dismissed because of it! Second, borrowing heavily from others and failing to wrestle with the text reduces the preacher’s facility with Scripture. Authenticity cannot be borrowed but borrowing too much material from others can thwart authenticity. Third, men cheat themselves out of spiritual growth and the right to be heard when they fail to wrestle with both the meaning and implications of Scripture. William Barclay rightly contended, “Preaching is the art of making a preacher and delivering that. Preaching is the outreach of the soul in speech. Therefore, the elemental business in preaching is not with the preaching but with the preacher” (Fishers of Men [Philadelphia: Westminster, 1966], p. 37). Striving for personal holiness is deeply involved in preaching effectively, but crafting a sermon is also important.

Isn’t it possible for a good, sincere man to preach poor sermons, or at least inferior to his own life and ability? Certainly so, but what can be done about that?

What is this Man Saying to Me?

Logically, sermons ought to flow out of a man’s theology, and especially his view of the text of Scripture. Achieving consistency between solid biblical theology and the way that theology is dressed for presentation to others can be aided considerably by studying the best of thought on preaching. For many years, the printed versions of the Lyman Beecher Lectures at Yale and the Warrack Lectures in Scotland have well served those who have read them. More recent books on preaching can be helpful.

From the early 1970s to the early 1990s writers on preaching were particularly fruitful. Men like Fred Craddock, Haddon Robinson, Thomas Long, David Buttrick, Elizabeth Achtemeier, John Killinger, Sidney Greidanus and others were producing thought-provoking works out of a variety of theologies. Their books were stimulating and at times challenging to men who wanted to grow in their preaching skills. Paul Scott Wilson has given a useful description and critique of many of the writers on homiletics over the previous fifty years, and his book is a useful digest of that thought (Preaching and Homiletical Thought [St. Louis, MO: Chalice Press, 2004]). A conscientious preacher will do well to process works like this in order to learn how others get their ideas across. There is wisdom in the suggestion that preachers should read annually one good book on preaching, homiletics, or public address, just to remind him of the nobility and challenge of standing before people to mediate the Word of God.

Several of us who studied with Batsell Barrett Baxter in the 1950s felt his own preaching was flawless, the kind of winsome communication that caused people to act on the Word. My impression of him, however, was that as long as he was able to preach, he was trying to improve his skills, especially in his television work. What a testimony to his belief in the integrity and importance of preaching!

Preaching, like all public address, is somewhat regulated by the cultures in which it takes place. Vocabularies, pressing needs, levels of initial interest, media, and human expectations vary over time. People still quote an old statement by theologically liberal Harry Emerson Fosdick: “Only the preacher proceeds still upon the idea that folk come to church desperately anxious to discover what happened to the Jebusites” (Harper’s Magazine, July 1928). The discerning preacher will begin at different places with different types of people, but over time he is obligated to preach the “whole counsel of God.” He has a big challenge to put the appropriate dress on the storyline of Scripture, on God, Christ, and the Holy Spirit, on biblically rooted ethical thought, on a life of worship, the last things and so forth. His task is both to preach good news and to show how that message is to reshape the worldview of his hearers so they will become disciples of Jesus and learn to “think Christianly,” to use Harry Blamires happy term.

It is clear that several types of preaching (textual, topics) may be valid, but given our view of Scripture it appears most appropriate for our preachers to major in exposition of the text in such a manner that it engages the hearers in a profitable manner. Accurate exegesis must be the basis of all good preaching; where that is absent one is in grave danger of “speaking falsely for God” (cf. Job. 13:7).

Deep commitment to preach the truth as found in Scripture should be the bedrock of profitable preaching. George Beasley-Murray repeated a story about the Swiss New Testament scholar, Adolf Schlatter, a hard-working man of few words who was theologically fairly conservative and spoke English with a broad accent. When he went to Berlin as the successor of the famous Adolf Harnack, the Kulturminister said, “I am delighted, Herr Professor, that you have come to Berlin to represent orthodox theology in our university.” “Ah baint coom here to represent anything,” replied Schlatter. “Ah coom here to work!” “I meant, Herr Professor, that I am delighted at your coming because you take your stand on the Word of God.” “Sir, Ah don’t stand on the Word of God,” he replied, “Ah stand under the Word of God. Good morning!” The preacher’s integrity and preaching will be much better when he stands under the Word.

The thrill that comes when one gets inside of an extended biblical text or book often creates the temptation to give oral commentary. Valuable as that may be as a written document (a commentary), it is not good preaching fare. Most people are not like the community associated with the Dead Sea scrolls. A teacher would give a line of Scripture and then say, “The meaning is . . .”, then give another line, and so forth. Likely, many people want you to explain what the text means, but they also want to know what difference it makes to them or anyone else. Reading about the use of developmental materials (illustrations, statistics, metaphors, similes, etc.) can help immeasurably in the engagement facet of preaching. Jesus did it. The application part of the sermon, though decidedly less important than the biblical concepts involved, is usually where a sermon succeeds or fails in the perception of the hearers. People need windows into application and mirrors for reflection on the Word. Help them. This raises the question, however, of what people desire, at best, when they sit there and listen to a sermon.

What is it that I Expect or Want?

People may not want what they need or need what they want, but if preachers do not begin where people are it is unlikely that they will lead them where they need to be. That requires both general cultural sensitivity and familiarity with the group addressed. One great challenge in preaching is how to make a given sermon appeal to a broad spectrum of people. There they sit, from early teens to the closing years on earth, diversely educated and with varying interests in life, and with diverse levels of understanding the way of God. It is not possible to appeal equally to all of them in each sermon. It may be appropriate to mention that a given lesson will not apply to everyone equally, but that others will do well to be “listeners in” on the sermon.

On the other hand, there are likely some common needs that people feel when they sit before a preacher. I wonder how many identify as Edna Hong when she wrote, “May I plead that every time you step into the pulpit you remember me? Please see me in the sea of faces. I will be there, down in the pew. Not by force or habit, not against my will, but eagerly, joyfully, the ears of my heart pricked to hear the message of the truth . . .. Don’t let me go; leaving as the same person I was when I came. Send me home with a new vision of the possibilities of the life lived in Christ” (“Plain Talk from the Pew,” Word & World 3:2 [Sp. 1983]:167). Yes, we preachers would like to achieve that for hearers like Hong. The task is not easy, but it is worth the effort. After all, preaching is for them, isn’t it?

I remember Batsell Barrett Baxter’s giving a chapel talk at Lipscomb in the mid-1950s. On the way home that day a young woman among those who rode with me to and from college, commented, “Honestly, I think if Dr. Baxter were to tell me to jump off the Administration building I would do it!” Exaggeration? Yes. But she was referring to the way in which Baxter’s moral earnestness, his transparent integrity along with his presenting vital ideas from Scripture motivated her to act accordingly. That was a happy combination of biblical truth dressed in such a manner as to achieve a behavioral result.

The hearers, the act of preaching, and the preacher himself deserve the best he can give to the preaching event. As we sing about the Christian life in general, so for peaching: “Give of your best to the Master . . .”

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This is a revised and expanded article that appeared in the Gospel Advocate (January 2009).

Truth

Conspiracy Theories, Fake News, and Truth

Joel Stephen Williams

We have witnessed some amazing and tragic events in recent days that have been the result of people believing conspiracy theories and fake news. Unfortunately, many Christians do not think in a critical and reasonable manner, and they get caught up in believing untruths, obsessing over them, and passing them along in conversations and on social media. Very often Christians want to believe these false narratives, because they dislike certain individuals or groups of people. Instead of checking out a story line, Christians often pass it along, because it supports their bias and prejudice. Not only is this sinful because it goes against the second commandment to love your neighbor but also it is antithetical to the principle of truth. Notice how important truth should be to Christians.

Christianity is a religion of truth, because “the fruit of the light is found in all that is good and right and true” (Eph. 5:9). Christ came to us as one who was “full of truth” (John 1:17). He was and is “the truth” (John 14:6). The “truth is in Jesus” (Eph. 4:21). The Holy Spirit is the Spirit of truth and his purpose is to lead us to the truth (John 14:17; 15:26; 16:13; 1 John 5:6). God's word is “truth,” and it is truth which can make us holy (John 17:17, 19; 2 Thess. 2:13) and give us new life (Jas. 1:18). God judges us according to “truth” (Rom. 2:2). Although the world may have little concern for “truth” and may even mock it (John 18:38), “suppress” it (Rom. 1:18), exchange it “for a lie” (Rom. 1:25), “obey not the truth” (Rom. 2:8), “refuse to love the truth” (2 Thess. 2:10), “not believe the truth” (2 Thess. 2:12), be “bereft of truth” (1 Tim. 6:5), “swerve from the truth” (2 Tim. 2:18), “never arrive at a knowledge of the truth” (2 Tim. 3:7), “oppose the truth” (2 Tim. 3:8), “turn away from listening to the truth and wander away to myths” (2 Tim. 4:4), or “reject the truth” (Titus 1:14), nevertheless, “truth” ought to be a high priority for Christians.

Paul preached “the sober truth” (Acts 26:25; cf. 2 Cor. 6:7; 7:14; 11:10; 12:6). He taught that we ought to live according to the “truth” (1 Cor. 5:8). Our ministry should not be “against the truth” but “for the truth” (2 Cor. 13:8; cf. 3 John 8). We ought to “obey the truth” (Gal. 5:7), because our souls can be purified by “obedience to the truth” (1 Pet. 1:22). We should be “established in the truth” (2 Pet. 1:12) and “do the truth” (1 John 1:6). We need to be “walking in the truth” (2 John 4; 3 John 3–4) and make sure that we do not “wander from the truth” (Jas. 5:19). By right living we can make sure that we are “from the truth” and that the “truth is in us” (1 John 1:8; 2:4, 21; 3:18–19). The gospel is “truth” (Gal. 2:5, 14; Col. 1:5), and everyone of us ought to “speak the truth to our neighbors” (Eph. 4:25). “Truth” ought to be as much a part of our lives just as a belt is an essential element to our clothing (Eph. 6:14). The mission of the church is to uphold and proclaim the “truth” (1 Tim. 3:15). We need to “rightly explain the truth” to others (2 Tim. 2:15). Truth is more than sincerity. It is opposed to that which is false. It is the opposite of error. Search for the truth and hold to it, even if you must abandon a traditional belief or suffer opposition or endure persecution. Learn the difference between the “spirit of truth and the spirit of error” (1 John 4:6). Follow the truth. Jesus said to his followers, “You will know the truth, and the truth will make you free” (John 8:32).

HAD HELEN HEARD . . .

C. Philip Slate

Married people at times wonder, “What difference would it have made had I married ____ rather than my spouse?” One might ask, “How different might the USA and Great Britain be today if there had been no World War I and II? Another might ask, “If the USA and her allies had lost the war in the Pacific, what would life here be now?”

There is a mantra that runs, “It is futile to dwell on the ifs of history.” Indeed, it can be a waste of time. On the other hand, it might not be an entirely fruitless venture since those who are willing can learn from the past.[1] Take one case in point.

Most of us see differently as to who are our heroes and heroines. Indeed, one person’s hero might be another person’s villain. Despite such differences, most of us will take off our hats to the remarkable achievements of a woman who as a child became both deaf and blind, and soon thereafter, became mute. The little girl from Tuscumbia, Alabama lost her sight and hearing at 19 months through something like meningitis or measles. Helen Keller (1880-1968) eventually graduated from Radcliffe College as the first deaf and blind person to earn a B. A. degree in the United States. As extraordinary as that was, earning a college degree was not what chiefly gave Keller her worldwide reputation.

Her first autobiography[2] recounts those initial years when she lived “at sea in a dense fog.” With the help of a remarkable teacher, Anne Sullivan, she learned to read, write, and speak. Eventually, she authored a dozen books and several articles. She worked in numerous political and social causes and was especially interested in helping people with disabilities. Worldwide, she is known for what she did for the blind. Reading her biographies is an edifying and educational—even rebuking—exercise. It evokes a sense of both awe and appreciation.

Perhaps it is one of my futile “ifs of history” to wonder what difference it would have made in Helen’s life had she not lost sight, hearing, and speaking at a young age. Her accomplishments demonstrated she had enough native intelligence to accomplish those many important things, but would she have been inclined to do them had she been more normal? Would there have been an Annie Sullivan to believe in her? Would she even have cared about the blind and deaf? Who knows?

Few things excite my pity more than seeing a blind child! What light is shut out, what joyous views are cut off—sunsets, butterflies, smiles, flowers, and the friendly behavior of a puppy! Happily, Keller enjoyed animals. It might be some character flaw in me that I don’t feel the same outrage at a child with a twisted leg or a withered arm. The social consequences are not as severe for those maladies as for blindness and deafness; these life-limiting activities are of a different sort. Even now as I think of that triple-challenged little girl my stifled weeping hurts my throat.

What difference would it have made had Helen been able to hear and see? I wonder what would have tickled her fancy, what would have challenged her energies? Would she have desired to study at Radcliffe, or even care about the art in Europe? Would she have done any more for the blind than to put a dime in a plastic seeing-eye dog? What a tragedy it would have been if she grew up with aims no loftier than being a high school cheerleader or having dates with boys who drove old pickup trucks with gun racks in the back? Would she have been a spoiled little debutante?

What she might have become is indeed idle speculation, but it is clear that much of what she became and accomplished came through at least two things: her abject adversities and her teacher. Both elements are worth thinking about philosophically.

As a human being, there is no way I can bring myself to say or even feel it was good for little Helen to have been cut off from normal life. It may be a good line for me to say, in retrospect, that I am glad I was in that car wreck, or had that disease, or experienced that big disappointment since I grew through all of them; but it is not a line I can bring myself to say about another. I can rejoice and thank God for what Helen Keller did for the disadvantaged and do so without being glad she suffered her maladies.

Often people accomplish valuable things through what the British historian, Arnold Toynbee, called "the challenge of adversity" that can be observed in both nations and individuals. A multitude of individuals argues by their lives that the experience of adversity and setbacks is not irremediable. They are not the ultimate defeats. A person can fight back, to overcome, to build, to do things she or he might never try as long as life is lived in the cult of softness.

What I am stating here may function for you like the second factor in Helen Keller’s life, her teacher and fifty-year companion. One wonders how many potential scientists or preachers, physicians or teachers, counselors or pharmacists, writers or architects, skilled machinists or nutritionists there are in poverty-stricken neighborhoods, city ghettos, or little cabins in the mountains; people who could grow and achieve if someone were to be an encourager, a dream-creator for them? Adversity can demoralize and stultify the human spirit unless there is some kind of intervention of idealism and encouragement! The ability to overcome, to bring order out of chaos, must somehow be ignited by an external spark—an Annie Sullivan, a book, or a school. Two once-popular movies make this point: “Stand and Deliver” and “October Sky.”

Here we are, one hundred and forty years since Hellen Keller was born. Her life achievements can be assessed better than they could when she died in 1968, but I wonder how different things would have been if Helen had been able to hear and see.

Encourage people! Use written notes, letters, email, phone calls—in sermons, classes, and personally in the foyer--any way to say, “I think you would do well to. . . .You can do it." (see Eph. 6:11; Col. 4:8; 1 Thess. 5:11, 14; 1 Tim. 5:1; Heb. 10:25). Encouraging is a part of Christian living and ministry.

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[1] Joseph Edgar Chamberlin, The Ifs of History (1907; republished); Andrew Rogers, editor, What Might Have Been: Leading Historians on Twelve ‘What Ifs’ of History (2004).

[2] Hellen Keller, The Story of My Life. New York: Doubleday, Page & Company, 1903. This work covers the first twenty-one years of her life.