The following comments apply to chapter 14 of Batsell Barrett Baxter's book, The Family of God, a chapter on worship.
Christians get their detailed directions for worship from the pages of the New Testament. Looking for the methods of worship Christians should use reveals five elements. Listening to some teaching, participating in prayer, singing, taking part in the Lord's Supper, and giving of our means are the things we do over and over each week, because of what God shows us in the New Testament.
Sometimes we might get bored with the same routine or begin to question why we do this or that. I just had a conversation about that with someone this week. It has been a long time since Jesus made the great sacrifice for the sins of many. We must ask ourselves whether Christian worship, as exemplified by the early church, is intact today and can remain that way as long as the earth continues. That's the real question, and any thought about whether we are totally happy with worship or not can usually be traced to a temporary and insignificant longing on our part.
The way to avoid dissatisfaction with worship is to think not about ourselves and what we might long for, but about our Creator and what He wants from us. If we look at it that way, the same five elements come alive and become a big part of our very purpose here on earth. As we think about four and twenty elders bowing down to the Lord as depicted in Revelation and constantly praising His name, we can say that what God has given us to do in Christian worship, we are doing.
The Old Testament informs our approach to a greater extent than we might realize. Isaiah 6 shows us first the magnificent greatness of God, then the utter sinfulness of man, then how man is able to be cleansed and made holy by God, and then how our cleansing gives us a purpose in serving God. What we do in worship today in the Christian age all relates back to the principles found there.
Worship glorifies God and meets needs of ours such as the desire to identify with something greater than himself, the need to express gratitude and love, the need for something to soothe and calm our spirit, and the need for safety and security.
The book has a great list of definitions for worship, but we can sum up by saying that in worship we return to God what He wants from us, and in doing so, we define and understand who we are and whose we are. Every Christian should be thinking about how he or she can keep worship intact for future generations, according to what God reveals in the Bible. Maybe there are some details in which we have choices, but on the whole, once we are convinced that the survival of Christian worship is important, we as members of the Lord's church will work together to recognize it, uphold it, unify it, and give ourselves fully to it throughout our lives.
Sunday, August 8, 2010
Saturday, July 17, 2010
The Qualifications of Deacons
The following comments are for chapter 13 of Batsell Barrett Baxter's book, The Family of God, concerning the qualifications of deacons and a few related topics.
Deacons are servants, helpers in the church, who look after certain aspects of church life. The task can be anything from helping those in need to just making sure everything gets done that the church needs to have done. A deacon can be treasurer, but a treasurer does not have to be a deacon. A deacon can be a teacher or education coordinator, but that duty also does not have to be done by a deacon.
Facetiously, someone told me once that a deacon is defined by the duty of mowing the lawn of the church building. Then, as now, my hope is that the office of deacon would not be defined or contained by one duty, and yet it truly is the day-to-day and week-to-week practical things that characterize the responsibility of a deacon.
Baxter says deacons are often men who are younger and perhaps more physically able than elders, but in practice, it seems to me that is all relative. The reason he mentions younger men is that some qualifications for a deacon seem to indicate that his family might not have progressed to the point where his children are members of the church.
In Acts 6 certain men were appointed to take care of the Grecian widows, so that they would not be neglected in the distribution of food to the needy. That way, the apostles would have more time for spiritual matters. Commentaries through the years have debated about whether these appointed men were simply that and nothing more, were actually elders, or were in fact the first deacons in the early church. One writer makes the interesting point that if the men appointed in Acts 6 are not deacons, then we have no place in the Bible to find what deacons are supposed to do.
The qualifications for deacons in 1 Timothy 3:8-13 are not as numerous or varied among different translations as are those for elders. The most interesting one by far is where, in the middle of the list, it addresses characteristics of women. Is there a precedent for deaconesses? Using the King James Version in his commentary, David Lipscomb does not come right out and say that he thinks this mention of women refers to the wives of deacons. Most translations and commentaries today do make that statement. One good reason is that, farther in the list, Paul writes that a deacon must be the husband of one wife. That might still leave room for argument about a deaconess, but it seems certain that women deacons were not described by the inspired writer.
Romans 16:1 says that Phoebe is a servant of the church in Cenchrea, using the same word as for deacon, but if you find a reliable scholar willing to use the term deacon to describe her, that writer is not likely to say that her status is that of a deacon as described in 1 Timothy 3. She is a servant, surely, and a church member who takes seriously her role in the ministry of the church.
We will again look at the variant translations for the qualifications, and we will discuss how both deacons and elders can be appointed in a congregation. While most translations say that elders should not be "given to, indulging in, fond of, or addicted to drinking wine, the qualifications for deacons undoubtedly say the same thing, except that the phrase is "much wine." With all we know about the use of wine in Bible times, do we really think today that deacons may drink, but elders should not? This bears closer examination, and Baxter gives a list of the most compelling reasons why any Christian, including those who would be deacons and elders, cannot justify drinking. To me, the church is a place where people find refuge from things like drinking, and the more you think about it, the more you realize that a life of faith and an intoxicating habit just do not go together. We will talk more about it in class, and it promises to be an interesting discussion.
Deacons are servants, helpers in the church, who look after certain aspects of church life. The task can be anything from helping those in need to just making sure everything gets done that the church needs to have done. A deacon can be treasurer, but a treasurer does not have to be a deacon. A deacon can be a teacher or education coordinator, but that duty also does not have to be done by a deacon.
Facetiously, someone told me once that a deacon is defined by the duty of mowing the lawn of the church building. Then, as now, my hope is that the office of deacon would not be defined or contained by one duty, and yet it truly is the day-to-day and week-to-week practical things that characterize the responsibility of a deacon.
Baxter says deacons are often men who are younger and perhaps more physically able than elders, but in practice, it seems to me that is all relative. The reason he mentions younger men is that some qualifications for a deacon seem to indicate that his family might not have progressed to the point where his children are members of the church.
In Acts 6 certain men were appointed to take care of the Grecian widows, so that they would not be neglected in the distribution of food to the needy. That way, the apostles would have more time for spiritual matters. Commentaries through the years have debated about whether these appointed men were simply that and nothing more, were actually elders, or were in fact the first deacons in the early church. One writer makes the interesting point that if the men appointed in Acts 6 are not deacons, then we have no place in the Bible to find what deacons are supposed to do.
The qualifications for deacons in 1 Timothy 3:8-13 are not as numerous or varied among different translations as are those for elders. The most interesting one by far is where, in the middle of the list, it addresses characteristics of women. Is there a precedent for deaconesses? Using the King James Version in his commentary, David Lipscomb does not come right out and say that he thinks this mention of women refers to the wives of deacons. Most translations and commentaries today do make that statement. One good reason is that, farther in the list, Paul writes that a deacon must be the husband of one wife. That might still leave room for argument about a deaconess, but it seems certain that women deacons were not described by the inspired writer.
Romans 16:1 says that Phoebe is a servant of the church in Cenchrea, using the same word as for deacon, but if you find a reliable scholar willing to use the term deacon to describe her, that writer is not likely to say that her status is that of a deacon as described in 1 Timothy 3. She is a servant, surely, and a church member who takes seriously her role in the ministry of the church.
We will again look at the variant translations for the qualifications, and we will discuss how both deacons and elders can be appointed in a congregation. While most translations say that elders should not be "given to, indulging in, fond of, or addicted to drinking wine, the qualifications for deacons undoubtedly say the same thing, except that the phrase is "much wine." With all we know about the use of wine in Bible times, do we really think today that deacons may drink, but elders should not? This bears closer examination, and Baxter gives a list of the most compelling reasons why any Christian, including those who would be deacons and elders, cannot justify drinking. To me, the church is a place where people find refuge from things like drinking, and the more you think about it, the more you realize that a life of faith and an intoxicating habit just do not go together. We will talk more about it in class, and it promises to be an interesting discussion.
Saturday, July 10, 2010
The Qualifications of Elders
The following comments apply to Chapter 12 of Batsell Barrett Baxter's book, The Family of God. This chapter discusses the qualifications of elders. If you have read the class book or were in our class last week, you remember from chapter 11 that elder, overseer, bishop, presbyter, pastor, and shepherd are used interchangeably in the New Testament for the same designation for the leaders of a local congregation.
Autonomous congregations work side by side, yet independently, with other congregations worldwide for the cause of the Lord. In each one, elders are to rule, deacons are to serve, evangelists are to preach, and teachers are to teach. It has been just this way since the apostles passed away, and so it remains today.
Baxter says we should think about the quality of leadership represented by the elders in a congregation--their knowledge of the Bible, their vision, their zeal and dedication. The role of elder is a great responsibility, and it is also a great honor, one that Baxter calls the greatest honor the church can bestow on a man.
The qualifications are found in 1 Timothy 3:1-7, Titus 1:5-9, and 1 Peter 5:1-4, and elders are mentioned in a number of other places regarding their roles, relationships, and duties. Not all groups who would be churches today teach heavily on these passages, probably because their concept of what these leaders are is not clear. They omit this teaching at their own peril, because elders are a major part of God's plan for sustaining the church. The qualifications can be placed in three groups: positive, negative, and special.
I gathered several translations for this lesson and wrote down the phrasing of each qualification in as many different ways as I could find. This should prove to be an interesting comparison, shedding more and more light on what is expected of elders.
Baxter says that the full import of the special qualifications is only for elders, but all the others are qualities that all Christians should have. Still, it is reasonable to expect that elders would exhibit these qualities more strongly than many other Christians.
Elders have general oversight of a LOCAL congregation. They should be bulwarks against false teaching. They have oversight in material things involving the congregation. They should constantly serve as examples to other Christians. They exercise full authority, but often they do so by leading and example. Christians, in turn, should respect the elders.
Spending time looking at the qualifications and expectations God has for elders, it seems like a wonderful arrangement. We should give a lot of thought to whether we are willing and able to make it work.
Autonomous congregations work side by side, yet independently, with other congregations worldwide for the cause of the Lord. In each one, elders are to rule, deacons are to serve, evangelists are to preach, and teachers are to teach. It has been just this way since the apostles passed away, and so it remains today.
Baxter says we should think about the quality of leadership represented by the elders in a congregation--their knowledge of the Bible, their vision, their zeal and dedication. The role of elder is a great responsibility, and it is also a great honor, one that Baxter calls the greatest honor the church can bestow on a man.
The qualifications are found in 1 Timothy 3:1-7, Titus 1:5-9, and 1 Peter 5:1-4, and elders are mentioned in a number of other places regarding their roles, relationships, and duties. Not all groups who would be churches today teach heavily on these passages, probably because their concept of what these leaders are is not clear. They omit this teaching at their own peril, because elders are a major part of God's plan for sustaining the church. The qualifications can be placed in three groups: positive, negative, and special.
I gathered several translations for this lesson and wrote down the phrasing of each qualification in as many different ways as I could find. This should prove to be an interesting comparison, shedding more and more light on what is expected of elders.
Baxter says that the full import of the special qualifications is only for elders, but all the others are qualities that all Christians should have. Still, it is reasonable to expect that elders would exhibit these qualities more strongly than many other Christians.
Elders have general oversight of a LOCAL congregation. They should be bulwarks against false teaching. They have oversight in material things involving the congregation. They should constantly serve as examples to other Christians. They exercise full authority, but often they do so by leading and example. Christians, in turn, should respect the elders.
Spending time looking at the qualifications and expectations God has for elders, it seems like a wonderful arrangement. We should give a lot of thought to whether we are willing and able to make it work.
Saturday, July 3, 2010
The Government of the Church
The following comments apply to chapter 11 of Batsell Barrett Baxter's book, The Family of God. The chapter discusses how the church is governed.
This lesson revolves around the points that Christ is the head of the church, He rules through His inspired word in the Bible, local leaders alternately called elders, bishops, presbyters, overseers, or pastors operate under the guidance of Christ, and under their leadership deacons, evangelists, teachers (and other members) serve their functions.
Baxter starts by showing the distinction between the church worldwide and the local congregation. Both are at times referred to as "the church," but there are important differences made in scripture.
Every saved person is a member of the church worldwide, which can also be called the church universal. We are members throughout all time and throughout the whole world. It might be hard for us to understand this, but the church worldwide has no single headquarters, no "permanent worldwide organization" to administer all the local churches. Baxter comments that the only influence exerted is through teaching, not any worldwide machine to activate the church.
Whose idea was that? Remember, we study the Bible to discover how the church is governed. When we survey the New Testament, we find no central government, only an established pattern of leadership in each congregation. We will look at several verses that demonstrate this fact.
So, who is steering the whole thing? That is a legitimate question, and the answer is that Christ and His word are the final authority for the church. With no separate set of rules or separate ruler between Christ and the church, we have our only real opportunity to be what the church, and we as members, should be.
The Bible shows us that the local church does have a form of government. Each congregation is autonomous and exists side by side with other congregations, but independent of them. Some people cannot understand that, because they like big organizations that are controlled by a hierarchy from the top. Yet, the Bible sets forth autonomous congregations. It gives local leaders a great responsibility, but that is the way God planned it.
The beauty of this plan can be seen in the defense of the church against corruption. A centralized organization can be corrupted worldwide by central decision makers. We can point to some shifting doctrines in denominations that show this effect. With autonomous congregations, in the undesirable event that one is corrupted, others need not be.
Baxter points out that if this organization or form of government for the church had been respected through the centuries, a big, huge problem with division in the religious world would have been prevented, and millions more people would have found a way to be saved. You might have started reading this lesson wondering just how important the topic is. In light of these possibilities, it is hard to imagine how it could be any more important than it is.
This lesson revolves around the points that Christ is the head of the church, He rules through His inspired word in the Bible, local leaders alternately called elders, bishops, presbyters, overseers, or pastors operate under the guidance of Christ, and under their leadership deacons, evangelists, teachers (and other members) serve their functions.
Baxter starts by showing the distinction between the church worldwide and the local congregation. Both are at times referred to as "the church," but there are important differences made in scripture.
Every saved person is a member of the church worldwide, which can also be called the church universal. We are members throughout all time and throughout the whole world. It might be hard for us to understand this, but the church worldwide has no single headquarters, no "permanent worldwide organization" to administer all the local churches. Baxter comments that the only influence exerted is through teaching, not any worldwide machine to activate the church.
Whose idea was that? Remember, we study the Bible to discover how the church is governed. When we survey the New Testament, we find no central government, only an established pattern of leadership in each congregation. We will look at several verses that demonstrate this fact.
So, who is steering the whole thing? That is a legitimate question, and the answer is that Christ and His word are the final authority for the church. With no separate set of rules or separate ruler between Christ and the church, we have our only real opportunity to be what the church, and we as members, should be.
The Bible shows us that the local church does have a form of government. Each congregation is autonomous and exists side by side with other congregations, but independent of them. Some people cannot understand that, because they like big organizations that are controlled by a hierarchy from the top. Yet, the Bible sets forth autonomous congregations. It gives local leaders a great responsibility, but that is the way God planned it.
The beauty of this plan can be seen in the defense of the church against corruption. A centralized organization can be corrupted worldwide by central decision makers. We can point to some shifting doctrines in denominations that show this effect. With autonomous congregations, in the undesirable event that one is corrupted, others need not be.
Baxter points out that if this organization or form of government for the church had been respected through the centuries, a big, huge problem with division in the religious world would have been prevented, and millions more people would have found a way to be saved. You might have started reading this lesson wondering just how important the topic is. In light of these possibilities, it is hard to imagine how it could be any more important than it is.
Saturday, June 26, 2010
The Work of the Church - Benevolence
The following comments apply to chapter ten of Batsell Barrett Baxter's book, The Family of God. This chapter covers a third major portion of the work of the church, benevolence.
"Each day I'll do a golden deed by helping those who are in need. My life on earth is but a span, and so I'll do the best I can--the best I can." This is the first verse of an old hymn that someone just told me the other day was one of their favorites. The song book we use in our congregation has it included under the title, A Beautiful Life. I can't think of a better way to sum up the attitude this lesson attempts to create in us.
To understand the nature of benevolence, we really have to absorb the events of the life of Christ and try to resolve in our minds what He did in His ministry and why. He helped people, and there is just no getting around that. Our faith must include the way we respond to the needs of others. We not only want to share what we know and build up the church, but we want to help others.
Baxter includes in this lesson the story of the good Samaritan from Luke 10:25-35. Someone who was well versed in the law asked Jesus, technically speaking, who his neighbor was. Jesus told the story and then asked the man which of the potential helpers in the story proved to be a neighbor to the one in need. The obvious answer is the one who had mercy and helped him. At this point our Lord could have given a three point sermon on why that answer was correct, but instead He simply said to go and do likewise. The answer then presents a few questions for us. Who needs our help? Do we consider ourselves their neighbor?
Baxter mentions some other teachings but says that the message of Jesus in Matthew 25 about the time of judgment would be sufficient by itself to point the church and its members in a big way toward benevolence. The saved are welcomed into heaven because, having done good things for the least of those in need, they honored the Lord. The condemned are those who have chosen to abstain from such activity. This is very serious and requires us to search our souls to see where we stand.
Are we really a helper? Do we really share what we have? I remember going in on a lawn mower one time with a member of the church, after having read that the early church had all things in common. Even that took a toll on me, because my idea of lawn mower maintenance and his son's idea were two different things. I was frustrated by that, but I understood the circumstances. How much bigger do our hearts need to grow to actually have compassion on those in situations we cannot completely understand? More importantly, what is our role in their lives?
Baxter mentions a lot of needs people have and how we might be able to help. He points out that scripture does not spell out exactly what the method is. We have to use our best judgment. Helping those in need opens closed doors and can bring people to the Lord. It allows us to show that Jesus is our example of unselfish service. Many individual decisions must be made on this topic, but we must keep in mind the fact that benevolence is a major thrust of the work of the church.
"Each day I'll do a golden deed by helping those who are in need. My life on earth is but a span, and so I'll do the best I can--the best I can." This is the first verse of an old hymn that someone just told me the other day was one of their favorites. The song book we use in our congregation has it included under the title, A Beautiful Life. I can't think of a better way to sum up the attitude this lesson attempts to create in us.
To understand the nature of benevolence, we really have to absorb the events of the life of Christ and try to resolve in our minds what He did in His ministry and why. He helped people, and there is just no getting around that. Our faith must include the way we respond to the needs of others. We not only want to share what we know and build up the church, but we want to help others.
Baxter includes in this lesson the story of the good Samaritan from Luke 10:25-35. Someone who was well versed in the law asked Jesus, technically speaking, who his neighbor was. Jesus told the story and then asked the man which of the potential helpers in the story proved to be a neighbor to the one in need. The obvious answer is the one who had mercy and helped him. At this point our Lord could have given a three point sermon on why that answer was correct, but instead He simply said to go and do likewise. The answer then presents a few questions for us. Who needs our help? Do we consider ourselves their neighbor?
Baxter mentions some other teachings but says that the message of Jesus in Matthew 25 about the time of judgment would be sufficient by itself to point the church and its members in a big way toward benevolence. The saved are welcomed into heaven because, having done good things for the least of those in need, they honored the Lord. The condemned are those who have chosen to abstain from such activity. This is very serious and requires us to search our souls to see where we stand.
Are we really a helper? Do we really share what we have? I remember going in on a lawn mower one time with a member of the church, after having read that the early church had all things in common. Even that took a toll on me, because my idea of lawn mower maintenance and his son's idea were two different things. I was frustrated by that, but I understood the circumstances. How much bigger do our hearts need to grow to actually have compassion on those in situations we cannot completely understand? More importantly, what is our role in their lives?
Baxter mentions a lot of needs people have and how we might be able to help. He points out that scripture does not spell out exactly what the method is. We have to use our best judgment. Helping those in need opens closed doors and can bring people to the Lord. It allows us to show that Jesus is our example of unselfish service. Many individual decisions must be made on this topic, but we must keep in mind the fact that benevolence is a major thrust of the work of the church.
Saturday, June 19, 2010
The Work of the Church - Edification
The following thoughts accompany chapter 9 of Batsell Barrett Baxter's book, The Family of God, dealing with the second major task of the church, edification.
"Open my eyes to what You know, so I can stretch, so I can grow." Those are the words of a hymn that depicts the singer praying for the Lord to provide spiritual insight. Wouldn't it be great if people spent more of their time seeking that kind of thing? Another song says, "Everybody wants to go to heaven, but nobody wants to die." People who give themselves to the Lord come saying that they want to learn, grow, and develop spiritually. Then the question becomes, do they want to continue pursuing those things for the rest of their days?
What Baxter says in this chapter about the sheer mass of secular, non-spiritual activities tending to crowd out spiritual growth is extremely significant. The responsibility of the family of God is to counteract spiritual inertia, no matter what the reason for it, and to promote spiritual growth in the members. That, says Baxter, is the second of three major tasks of the church, the task of edification, known in scripture as equipping the saints.
There are numerous passages in the New Testament to show the desirability of growth and maturity, or to show the problems that come from not incorporating those qualities into one's character. The saying is taught, "If you are not growing, you are dying," and here we can see the truth in it. Followers of Jesus should be well acquainted with the parable of the sower, as found in Matthew 13 and Mark 4, because we are in it. Someone has sown the teachings of Christ into our hearts, and now the struggle is to bring those teachings to fruition. Daily cares, the illusions of life, and our own spiritual shallowness must be overcome so that the soul may prosper in God's sight.
What are the best tools to help us in t6his task of producing a bumper crop of spiritual fruit? Baxter suggests five things that the church should use.
Do you think your congregation is working in all these areas for the good of its members? Can you point to experiences of your own in all five areas? Maybe you can, and now you see them all as the means of your edification.
"Open my eyes to what You know, so I can stretch, so I can grow." Those are the words of a hymn that depicts the singer praying for the Lord to provide spiritual insight. Wouldn't it be great if people spent more of their time seeking that kind of thing? Another song says, "Everybody wants to go to heaven, but nobody wants to die." People who give themselves to the Lord come saying that they want to learn, grow, and develop spiritually. Then the question becomes, do they want to continue pursuing those things for the rest of their days?
What Baxter says in this chapter about the sheer mass of secular, non-spiritual activities tending to crowd out spiritual growth is extremely significant. The responsibility of the family of God is to counteract spiritual inertia, no matter what the reason for it, and to promote spiritual growth in the members. That, says Baxter, is the second of three major tasks of the church, the task of edification, known in scripture as equipping the saints.
There are numerous passages in the New Testament to show the desirability of growth and maturity, or to show the problems that come from not incorporating those qualities into one's character. The saying is taught, "If you are not growing, you are dying," and here we can see the truth in it. Followers of Jesus should be well acquainted with the parable of the sower, as found in Matthew 13 and Mark 4, because we are in it. Someone has sown the teachings of Christ into our hearts, and now the struggle is to bring those teachings to fruition. Daily cares, the illusions of life, and our own spiritual shallowness must be overcome so that the soul may prosper in God's sight.
What are the best tools to help us in t6his task of producing a bumper crop of spiritual fruit? Baxter suggests five things that the church should use.
- Elders - Hebrews 13:7 and 17 show that the leadership and spiritual-mindedness of elders is good for the members of a congregation. The general observation is correct that elders do what Christians should do, and committed Christians do as elders do in many ways. Therefore, elders help not only by being responsive to spiritual needs, but by upholding Christian principles.
- Worship - Where do we get worship from? We put it together from scriptural example, but we do it with a purpose, and that purpose is growth--edification. Congregational, small group, and personal private worship all play a part. Baxter correctly emphasizes that the significance of worship becomes apparent when we look back on our lives and take stock of our activities.
- Teaching - 2 Timothy 2:2 and Titus 2:1 describe the church very well. Baxter comments that Christianity is a teaching religion, and neglect results in serious problems.
- Association - When we think about how the apostles were able to propagate the church worldwide, all we have to do is look back to the time when they were in close association with Jesus and one another to see where their strength came from. We grow by association with our fellow church members, with Christians from other times, with Christ, and with God. Thus we avoid conformity with the world and are transformed by the renewing of our minds, as in Romans 12.
- Suffering - What? How did this get in here? Whatever kind of Christlike approach we can bring to times of suffering and sorrow helps greatly in allowing God to use our trials to refine our spirit, just as pure gold must be refined by fire. Discipline comes to us as God shapes our attitudes, and it comes as we properly apply those attitudes, even in the worst of circumstances. Hebrews 12 says that God disciplines us for our good, so that we may share in His holiness. Suffering then becomes not so much a fate as a means to a glorious end with Christ in heaven.
Do you think your congregation is working in all these areas for the good of its members? Can you point to experiences of your own in all five areas? Maybe you can, and now you see them all as the means of your edification.
Saturday, June 12, 2010
The Work of the Church - Evangelism, Week 2
Christians the world over are excited about restoring the New Testament church, and our time spent searching the scriptures convinces us of many things we should do to keep alive the nature and purpose of the church. As we think about that, we need to ask ourselves what should be restored. The more we study and reflect on the Bible, the more definitive the list becomes, until we start to get an image of the church as it should be.
One remarkable characteristic of the early Christians is their urgency in taking the news of Christ to an uninformed world. We have discussed how they continued in this effort until the entire known world had been traversed by evangelistic church members holding out hope for a better, more meaningful life and a home in heaven with the Lord.
Ivan Stewart wrote a book in 1974 called Go Ye Means Go Me. In the preface he explains that he was in the Navy, stationed in Hawaii when the Japanese attacked Pearl Harbor. Badly shaken by the experience, he later turned to God for help and strength. He found himself leading Bible studies and worship services during his tour of duty. Thus began a lifetime of working with people to teach them the gospel.
In chapter one of the book, Stewart says the "great commission" in Matthew 28:18-20 is surely great, but it is really the New Testament commission, not just a message for the immediate hearers who surrounded Jesus on that day. Stewart says that, as we get busy restoring the church, the urgency of evangelism is something we should be restoring. Has it been restored? If not, what can be done to light the fire so it burns brightly again?
Stewart then takes his readers to 2 Corinthians 5, where we read about church members who say, "...knowing the fear of the Lord, we persuade men," because "...the love of Christ controls (constrains, compels) us." Stewart explains that the strong force referred to in this passage is not some oppressive sense of obligation but the kind of compelling love that causes a mother to charge into a burning building to save her baby--compelling, constraining, controlling love!
This week we are going to mention several ways for the church, and for us as members, to reach out to others. Stewart takes us to Paul's farewell to Ephesus, particularly Acts 20:20, to show that visiting people at home is a time-tested way of getting people interested in spiritual things. Lately we have compartmentalized it by calling it personal work, but I'm not sure there was much of a distinction in the early church. Paul simply says they declared the message, "...publicly and from house to house."
Stewart then gives a quick scan of New Testament verses to show the biblical concept that the urgency of the need to be on the Lord's side is the same as the urgency to help people get there. As we discuss our outreach and the different forms it can take, let's remember that urgency in these matters is a proven characteristic of Christians.
One remarkable characteristic of the early Christians is their urgency in taking the news of Christ to an uninformed world. We have discussed how they continued in this effort until the entire known world had been traversed by evangelistic church members holding out hope for a better, more meaningful life and a home in heaven with the Lord.
Ivan Stewart wrote a book in 1974 called Go Ye Means Go Me. In the preface he explains that he was in the Navy, stationed in Hawaii when the Japanese attacked Pearl Harbor. Badly shaken by the experience, he later turned to God for help and strength. He found himself leading Bible studies and worship services during his tour of duty. Thus began a lifetime of working with people to teach them the gospel.
In chapter one of the book, Stewart says the "great commission" in Matthew 28:18-20 is surely great, but it is really the New Testament commission, not just a message for the immediate hearers who surrounded Jesus on that day. Stewart says that, as we get busy restoring the church, the urgency of evangelism is something we should be restoring. Has it been restored? If not, what can be done to light the fire so it burns brightly again?
Stewart then takes his readers to 2 Corinthians 5, where we read about church members who say, "...knowing the fear of the Lord, we persuade men," because "...the love of Christ controls (constrains, compels) us." Stewart explains that the strong force referred to in this passage is not some oppressive sense of obligation but the kind of compelling love that causes a mother to charge into a burning building to save her baby--compelling, constraining, controlling love!
This week we are going to mention several ways for the church, and for us as members, to reach out to others. Stewart takes us to Paul's farewell to Ephesus, particularly Acts 20:20, to show that visiting people at home is a time-tested way of getting people interested in spiritual things. Lately we have compartmentalized it by calling it personal work, but I'm not sure there was much of a distinction in the early church. Paul simply says they declared the message, "...publicly and from house to house."
Stewart then gives a quick scan of New Testament verses to show the biblical concept that the urgency of the need to be on the Lord's side is the same as the urgency to help people get there. As we discuss our outreach and the different forms it can take, let's remember that urgency in these matters is a proven characteristic of Christians.
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