How a Pastor Can Know If He S Lazy

Table of Contents: How a Pastor Can Know if He’s Lazy The Gospel in Parentheses Growing up in Christ Exegetically Speaking Living out the Living Word Points to Ponder The Story behind the Song Church Builders Counselor’s Corner Book Review News Update Sermon Helps Puzzles and ‘Toons ______How a Pastor Can Know if He’s Lazy By Joe McKeever

This should be a no-brainer, but apparently, it’s not. I wrote on my blog recently about the pitfalls waiting for pastors who are lazy in their duties, and I was surprised at the reactions I got to it. Now, I’ve done this enough to know that positive reactions usually go unsaid. That’s fine. Only the negatives draw responses as a rule. Several pastors wrote me to say that they’re not really lazy but stressed or pressured or unwell, and so the quality of their work has been suffering lately. I understand, guys, believe me. Been there, done that. Forty two years of pastoring six churches, three years on the staff of another, and then five years as the director of missions working with over one hundred churches and their pastors. I know about pastors being under stress, dealing with pressure, and being too sick to perform their duties. That’s not lazy, my brother. Not even close. So, at the risk of offending another group of sincerely struggling pastors—the last thing I want to do, believe me—let me try another approach. Let’s look at it this way: “Ten Ways a Pastor Can Know He’s Just Plain Lazy”. How’s that?

I. Procrastination You cannot bring yourself to do the unpleasant tasks, but keep putting off the hard things. I read once that one of the greatest traits of successful people in the business world is that they make a list of their tasks for the day, then tackle the hardest, most unpleasant ones first. That would take a dedication, a commitment, a focus, which many of us lack.

II. Impatience You will not do any ministry that is not easy or does not have an immediate payoff. If that family down the street says they want to join my church, okay, I’ll go see them. However, if they do not go to church and show no signs of ever wanting to, and a friend suggests we call on them, the lazy pastor will beg off. This is not his calling.

III. Drudgery You see most of your ministry as a job. At this point, the layman will ask, “Well, why would a man go into the ministry if he doesn’t like the work expected of a pastor?” Good question. I’ve wondered that myself. But my observation is that the slothful shepherd gets no joy out of hospital visitation, crisis ministry, office administration, staff meetings, or sermon preparation. If he does them at all, his heart isn’t in it and that is apparent to all. He will rush into the hospital room, barely make eye contact, utter a few clichés, offer a prayer, and be on his way, mopping his brow, no doubt, and relieved to have done it. The fact is that many parts of the pastor’s job are difficult to most pastors, and they have to train and discipline themselves to do them. I never enjoyed counseling, and yet after enduring a year of marital counsel with my wife, and after coming through a difficult job-ending time with one church, I was finally qualified to counsel people with problems. It’s still draining—physically and emotionally—but it’s what a shepherd does.

IV. Immaturity You are glad to find any excuse to get out of doing your ministry. “Oh, I’m so sorry. I will not be able to do that funeral. I have something else on my calendar.” Some funerals a pastor can get out of. The deceased was not a member of his congregation, or the beloved former pastor is able to drive back to town for the services. But in most cases, the pastor should do the funeral of all church members. Even if the former pastor assists, or another pastor participates, a man of God will want to be there ministering to his people. This is not to say the minister should skip his child’s ball games for every church committee meeting. But he will make sure to cover the essential aspects of his ministry. If he has additional ministers on his staff, he should not try to do everything himself, but involve them.

V. Shallowness You do not want to study for your sermons. You’d rather find a good sermon in print or on-line and preach it. Preaching someone else’s sermon is never, ever, ever, etc., a good idea. However, the Lord may speak to you through someone else’s sermon and that could even furnish a great idea or even the bulk of your own message. But you must get the sermon from the Lord through your own prayer and study, and not from a book or website.

VI. Addictions You cannot pull yourself away from the television or the computer or your hobbies to do the work expected of a pastor. No one minds the pastor playing golf so long as he is faithfully doing the work God called him to and for which they “hired” him. Okay, that’s not entirely true. Someone will always “mind” you spending an afternoon on the links or your morning at the gym. But if you know you are on top of your work, and if your leadership team is supportive, ignore them and do what you need to do to take care of your health and your sanity. But beware of excessive relaxation.

VII. Guilt You feel guilty a lot. That’s a good sign, incidentally, if you are not doing your job for no good reason. One evidence we are children of God, according to Hebrews 12:6, is that the Lord chastens whom He loves. So, if we are rebellious or neglectful and saved, the Holy Spirit is going to make us know it. That oppressive weight we feel in our hearts and spirits? That’s the Lord calling us to the fields.

VIII. Majoring on Minors You omit doing the more important ministries in order to stay with some tiny aspect of the work which you find more interesting. I once knew a pastor who told the church he would never be present on Wednesday night for prayer meetings because he coached a Little League team that played on those nights. He did not last long at that church.

IX. Advisors Ask your wife or a great friend in the congregation (or on your staff) if you might be lazier than you realize. If they hesitate and search for the right words to respond to you, there is your answer. With so many such issues in life, the short answer is: ask your wife. She knows.

X. Barrenness The lazy pastor will not be sowing seed, cultivating the growth of his people, or reaping a harvest in the lives of the congregation. He wonders where the fruit is which the Lord promised. “I passed by the field of the sluggard and by the vineyard of the man lacking sense, and behold, it was completely overgrown with thistles; its surface was covered with nettles, and its stone wall was broken down. When I saw, I reflected upon it; I looked, and received instruction. ‘A little sleep, a little slumber, a little folding of the hands to rest,’ then your poverty will come as a robber and your want like an armed man” (Prov. 24:30-34). Laziness is a spiritual problem. Laziness may have its roots in a hundred other things, but underneath it all, there is rebellion against God. As with all rebellion, the answer is repentance and commitment. Check your heart, and remember your calling.

Joe McKeever is a retired Southern Baptist pastor from New Orleans, Louisiana. He blogs regularly at www.joemckeever.com. ______The Gospel in Parentheses By Justin Lonas

Originally posted on the Disciple blog in 2010. One of the most prevalent trends I’ve noticed in the written word these days is the proliferation of parenthetical remarks, clauses, qualifiers, and asides of all types. I see this a lot in my own work as well. It leads me to wonder what happened to our collective ability to speak straight and say what we mean in plain English. If everything we say has to be crafted in such a way as to require explanation, are we saying anything at all? The use of parentheses, commas, dashes, colons, and the like to set off related yet distinct thoughts is nothing but proper grammar, but these markers can easily be used to shade the meaning of sentences just enough to make a writer’s thoughts impossible to pin down. When someone says, “The Church in America has no interest in community outreach,” he is making a bold statement that is open to criticism and refutation. It is the opening salvo of an argument in the classical style. When he writes, however, “The Church in America, by most counts, has little to no interest in community outreach,” he has maintained just enough “give” to take the edge off his statement and preemptively parry any attempt to take issue with it. His meaning is blunted, but he still gets in his punches without actually stepping into the ring. Often, this style is employed not to attack, but to ward off the unjustified attacks of political correctness. We gut whatever we are trying to say in order to avoid the ever- present criticism of honesty that our society now accepts as normal. An example of this phenomenon might be a sentence such as this. A direct sentence might read, “The Bible clearly teaches that marriage between a man and a woman is designed by God and that homosexual relationships are both unnatural and sinful.” In effort to make this statement less of a bitter pill of truth to those who would disagree with it, it might be transmogrified into, “Most conservative scholars agree that Scripture holds up marriage between one man and one woman as the ideal (though many polygamists, such as David and Solomon, rank among the Bible’s praiseworthy characters), and that homosexuality is to be avoided.” The second statement, though factually correct, lacks the force and completeness of the first, but would not raise the red flag of controversy quite so high for most groups. The danger in this habit is this: in our efforts to shift blame, avoid declarative statements that might offend some, or subtly attack and undercut opponents, I fear we may compromise our own ability to stand firm in the proclamation of the Gospel. If we qualify everything we say to make it unassailable and palatable to all comers, then we will necessarily remove or cover over the stumbling block of the cross (1 Cor. 1:23). The Gospel is unequivocal. We do not preach “grace, but” or “atonement, if” when we proclaim “the power of God and the wisdom of God” (1 Cor. 1:24). “There is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12); to skirt His name or even tuck its power in behind the lessons of His earthly actions is to misrepresent the whole truth in a fundamental way. As Christians, we are to be a people of truth and love. Our “yes” is to be “yes”, and our “no”, “no”. To shade the truth undercuts our love, for “the love of Christ controls us” (2 Cor. 5:14) in proclaiming the truth. What kind of love is there in a Gospel without redemption or a faith without hope? Preach the Gospel, “in season and out of season” (2 Tim. 4:2); let the pure truth of Christ’s immeasurable love for lost sinners shine forth, no ifs, ands, or buts.

Justin Lonas is editor of Disciple Magazine for AMG International in Chattanooga, Tenn. ______Growing up in Christ By Charles Haddon Spurgeon

“But speaking the truth in love, may grow up into him in all things, which is the head, even Christ” (Eph. 4:15). Many Christians remain stunted and dwarfed in spiritual things, so as to present the same appearance year after year. No up-springing of advanced and refined feeling is manifest in them. They exist but do not “grow up into Him in all things.” But should we rest content with being the “green blade,” when we might advance to “the ear,” and eventually ripen into the “full corn in the ear”? Should we be satisfied to believe in Christ, and to say, “I am safe,” without wishing to know in our own experience more of the fullness which is to be found in Him? It should not be so; we should, as good traders in heaven’s market, covet to be enriched in the knowledge of Jesus. It is all very well to keep other men’s vineyards, but we must not neglect our own spiritual growth and ripening. Why should it always be winter time in our hearts? We must have our seed time, it is true, but O for a spring time—yea, a summer season, which shall give promise of an early harvest. If we would ripen in grace, we must live near to Jesus—in His presence—ripened by the sunshine of His smiles. We must hold sweet communion with Him. We must leave the distant view of His face and come near, as John did, and pillow our head on His breast; then shall we find ourselves advancing in holiness, in love, in faith, in hope—yea, in every precious gift. As the sun rises first on mountaintops and gilds them with his light, and presents one of the most charming sights to the eye of the traveler; so is it one of the most delightful contemplations in the world to mark the glow of the Spirit’s light on the head of some saint, who has risen up in spiritual stature, like Saul, above his fellows, till, like a mighty Alp, snow-capped, he reflects first among the chosen, the beams of the Sun of Righteousness, and bears the sheen of His effulgence high aloft for all to see, and seeing it, to glorify His Father which is in heaven. From Morning and Evening

Charles Haddon Spurgeon (1834-1892), “the Prince of Preachers,” was a renowned pastor and author who served as pastor of London’s Metropolitan Tabernacle for 38 years. His works are still widely read today. ______Exegetically Speaking by Spiros Zodhiates

False Christs and Prophets Matthew 24:23-26

From Exegetical Commentary on Matthew, 2006, AMG Publishers. [23] The terror caused by the Antichrist during the second half of Daniel’s seventieth week will be so great that the only hope will be Christ’s direct intervention. The word “then” here, as we find in Matthew 24:9-10, 16, and 21, does not refer to an instant of time but to a period. Here the antecedent is “those days” (v. 22) which in turn points back to “great tribulation” (v. 21). “Then if (eán [1437]) anyone (tís, the masculine or feminine enclitic indefinite pronoun [5100], anyone—false prophet of either sex) say (from eípon, the aorist of légō [3004], to say meaningfully) to you, Lo (idoú [2400], behold, see, the imperative of eídon [1492], the aorist of horáō [3708], to perceive, calling attention to the extraordinary, [see Matt. 3:16]), here (hōde [5602]) is the Christ, or there, believe (pisteúsēte, the aorist active imperative of pisteúō [4100]) it not” (a.t.). This will be an unprecedented time of messianic claims—a proliferation of false christs and false prophets. The entire paragraph warns believers against single events of deception: first, by the use of the indefinite pronoun tis (anyone), and secondly by the presence of three verbs in the aorist tense: “say…behold…believe.” [24] “For there shall arise false Christs, and false prophets….” At this time, those who claim to be anointed will be “false Christs” (from pseudóchristos [5580] from pseudēs [5571], false, pretentious). The true Christ is “the truth” (John 14:6; alētheia [225] —the opposite of false, pseúdos [5579]). Since there is only one Truth, there is only one Christ. False prophets promise but cannot deliver. The word “prophet” (prophētēs [4396] from the preposition pró [4253], before or ahead of time, or possibly a truncated prós [4314], toward; and phēmí [5346], to speak, to affirm) designates one who accurately foretells the future. According to Deuteronomy 13:1–3, a true prophet must have the added stipulation of acknowledging previously revealed truth. When Christ said He was going to rise from the dead, He did so. Having fulfilled His own prophetic word, He established His veracity. The purpose, “insomuch that” (hōste [5620], consequently), of false christs and prophets is “to deceive” (from planáō [4105], to deceive) the multitudes. To deceive, they shall show “great signs (from sēmeíon [4592], a sign post) and wonders (from téras [5059], an extraordinary event which causes astonishment and/or terror).” Wonders (téras) also accompanied Moses (Acts 7:36; Sept.: Ex. 7:3; Deut. 6:22; 7:19); Christ (John 4:48); and the apostles and teachers (Acts 2:43; 4:30; 5:12; 6:8; 14:3; 15:12; Rom. 15:19; 2 Cor. 12:12; Heb. 2:4). Signs and wonders are not easily differentiated, but wonders are associated with the verb tēréō (5083), to keep or watch, adding the ideas of startling, imposing, amazing, and memorable to observation. As empirical events, “wonders” are not intrinsically predictive, and so they can as easily point to falsity as to truth. However, since the same can be said for “signs,” their difference may be no more than the degree. The persuasive power of the signs and wonders of these false prophets and christs will be so great that “if it were possible (from dunatós [1415]), they shall deceive the very elect.” The “if” (ei [1487]) is an “if” of supposition, not of reality. The effort and purpose will be to deceive, if it were possible, “also (kaí [2532], in the ascensive sense of ‘even’) the elect,” meaning true believers in the Tribulation period. Physical signs and wonders can deceive the elect in the same manner in which they can be fooled by a magician but never by false propositions. As Jesus said of His sheep, “They will not follow a stranger because they have not known the voice [not the sounds but the false propositions] of strangers” (John 10:5; a.t.). The “elect” (from eklektós [1588] from eklégomai [1586], to select, choose) are those chosen for salvation. Many are called (from klētós [2822] associated with the verb kaléō [2564], to call), but not all respond to God’s call. Those who do respond to His call are His elect, the ones He chooses. These include believers saved during the Tribulation period who are mentioned in verse 31 (cf. Mark 13:27). [25] “Behold” (from eídōn, the aorist of horáō [3708], to see and perceive) means to see in the sense of understanding. Jesus told His disciples they should not be surprised when these things happen because He “foretold (from proeréō [4280], to predict, from pró [4253], before; and eréō [2046], to speak precisely) them” (a.t.). Forewarned is forearmed; we believers must prepare theologically and ethically for these false prophets and false christs. [26] A qualification followed: “Wherefore if they shall say (eípōsin, the aorist active subjunctive of légō [3004], to meaningfully say) unto you, ‘Behold, he is in the desert;’ go (exélthēte, the aorist active imperative of exérchomai [1831], to depart) not forth: ‘behold, he is in the secret chambers (from tameíon [5009], special rooms where the owner kept things secretly; in modern Greek, a place where treasures are kept);’ believe (pisteúsēte, the aorist active imperative of pisteúō [4100], to believe) it not.” Wild reports of the appearance of Christ in esoteric places like deserts and secret chambers will surface, all of which contrast with Christ’s coming public appearance which will be like lightning. We are to wholly reject these false claims of Christ’s return in our actions (“do not go out”) and in our attitudinal faith (“do not believe”). The punctiliar nature of the aorist stresses the importance of not going out or believing a single instance of these false claims. If we should reject the formal claim of anointing, then we should reject the accompanying content—the predictions, ethics, and theology, as well.

Spiros Zodhiates (1922-2009) served as president of AMG International for over 40 years, was the founding editor of Pulpit Helps Magazine (Disciple’s predecessor), and authored dozens of exegetical books. ______Living out the Living Word by Justin Lonas

The Goal of Our Instruction 1 Timothy 1:1-5

After spending most of this year in this column looking at various Psalms, we now turn our attention back to the New Testament, specifically Paul’s two epistles to Timothy. These two short books are densely packed with instruction and exhortation, and layered with deep concern for the truth and proclamation of the Gospel of Jesus Christ. They touch on themes of church order, leadership, teaching and preaching, pastoral care, and the disciplines necessary to a faithful life. Their overarching theme, however, is one of refuting and rebuking false teaching (1 Tim.) and standing firm in the truth of God’s Word (2 Tim). As with our earlier series on 1 Peter, these articles are written from the traditional assumption of authorship—the writer of the Timothys claims to be Paul, sounds like Paul, and corroborates Paul’s experiences (as recorded in Acts), so there is little reason to assume that the Pastoral Epistles were not from him. As with so many books of the Bible, the authenticity of these epistles has come under assault from the higher critics, but their arguments are weak and have often been refuted by orthodox Christian scholars. For a fuller discussion of these issues, I would recommend looking at many of the fine commentaries available, such as Gordon Fee’s entry on the Pastoral Epistles in the Good News Commentary series.

Who Was Timothy? It is no small honor to have two books of the Bible named for and addressed to you, so Timothy must have been an important figure, both to Paul and to the Church. When we look across the New Testament, we see Timothy as Paul’s frequent companion and faithful brother; a man he trusted implicitly and poured himself into. Timothy is first called by name in Acts 16:1-3, “Paul came also to Derbe and Lystra. And a disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek, and he was well spoken of by the brethren who were in Lystra and Iconium. Paul wanted this man to go with him; and he took him and circumcised him because of the Jews who were in those parts, for they all knew that his father was a Greek.” It is possible that Timothy was converted during Paul’s first missionary journey (Acts 13-14), during which he visited that area of Asia Minor, because he references his persecutions of that journey as though Timothy understood them in 2 Timothy 3:10- 11. We see Timothy again in Acts 17:14- 15, with Paul and Silas in Berea. Paul left Timothy and Silas there with instructions to follow him to Athens as soon as possible. He is mentioned again in Luke’s account in Acts 19:22, when Paul sends him with Erastus to Macedonia, and again in Acts 20:4, when Paul sends Timothy and others on ahead of him back to Asia. Timothy also shows up repeatedly in Paul’s letters to other churches. Paul includes a greeting from Timothy in Romans 16:22 (which was probably written during his stay in Corinth recorded in Acts 18). Paul sent Timothy to be his emissary to the church at Corinth and to correct the body there, referring to him as “my beloved and faithful child in the Lord” (1 Cor. 4:17). We see in 1 Thessalonians 3:1-10 that Timothy had been sent back from Athens by Paul to build up the church there, and a similar assignment is reflected in Philippians 2:19- 24. In the case of 1 and 2 Timothy, we will see that Paul had given him a charge once again to minister, this time in Ephesus. He is referenced in the opening of several of Paul’s epistles in such a way that it is reasonable to assume he may have assisted in writing them, or at least was with Paul as a co-laborer and encourager during the times he was writing. In 2 Corinthians 1:1, Paul opens the letter, “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother.” Similar constructions are found in Philippians, Colossians, 1 and 2 Thessalonians, and Philemon. Some of these include Silas (Silvanus) as well, so it may be that Paul included the names of his coworkers as a familiar touch in letters to those cities where the three of them had ministered together. We last see Timothy referenced in Hebrews 13:23: “Take notice that our brother Timothy has been released, with whom, if he comes soon, I will see you.” The author of Hebrews, probably writing a few years after Paul’s death, was also a friend and confidant of Timothy. We learn from this short note that Timothy was likely imprisoned for a time for his faithful witness. All these references speak to a man of God, faithful in service to the Gospel and the Church for a lifetime.

1 Timothy 1:1-5 The first five verses of Paul’s letter set the tone for what follows over the next six chapters. He opens the letter with a greeting that focuses heavily on the person and work of Christ: “Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and of Christ Jesus, who is our hope, to Timothy, my true child in the faith: grace, mercy and peace from God the Father and Christ Jesus our Lord” (1 Tim. 1:1-2). As he usually did, Paul included an appeal to his apostolic authority, giving weight to what followed as a message under God’s authority. He states that his apostleship is by the commandment of God the father and of Christ “who is our hope.” Through this phrasing, he immediately sets up a defense of the faith, as the message of salvation through Christ alone is reiterated multiple times in this book. He addresses Timothy warmly, and extends a standard salutatory blessing of grace, mercy, and peace to him. Whereas 2 Timothy opens with a much more personal greeting, here Paul launches directly into his message. Some commentators speculate that this is because he wanted and expected Timothy to share this letter with the church at Ephesus for their correction and edification. Paul writes, “As I urged you upon my departure for Macedonia, remain on at Ephesus so that you may instruct certain men not to teach strange doctrines, nor to pay attention to myths and endless genealogies, which give rise to mere speculation rather than furthering the administration of God which is by faith” (1 Tim. 1:3-4). This commission sets the timeline for Timothy’s ministry in Ephesus somewhere around Acts 20-21, probably after Paul had left the city for the last time. His charge to Timothy references false teachings that had cropped up in the church. Unlike in some other letters in which he attacks false doctrine brought in from outsiders, the heresies afoot at Ephesus seem to have come from within the church itself, just as Paul prophesied to the Ephesian elders in Acts 20:29-30: “I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them.” We are not told precisely what these false teachings were, but from their description here and elsewhere in the book, they were likely additions to the truth of Scripture that distorted the message. The “myths and endless genealogies” combined with Paul’s discussion of the Law in following verses (which we will examine next month) seem to reflect a Jewish background to some of the false teachings. Elsewhere in the book, the false doctrine seems to be an asceticism that denies God’s good gifts (4:1- 5). Whatever these errors were, Paul’s message to Timothy was clear: they are a threat to the church, confusing and distracting Christians from their true calling, and they must be stopped in their tracks by sound teaching. His choice of words at the end of verse 4 indicates that the spiral of speculation and doctrinal confusion was hindering the church from the work of God, presumably evangelism. Paul then contrasts his teaching with that of the false teachers: “But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith” (1 Tim. 1:5). The false teachings circulating around the Ephesian church, like most heresies, were motivated by a desire for influence (cf. 1 Tim. 6:5). Paul reaffirms to Timothy that the true Gospel is driven by love, both for Christ and for those He came to save. That is the overriding attitude that distinguishes the proclamation of the truth. As we dig into 1 and 2 Timothy over the coming months, we will see these themes brought out again and again. In our day, just as in Paul and Timothy’s, there are those who would seek to distort the Gospel of Christ and distract the church from our calling. These attacks may come from outside the church or from within our own ranks, and in either case, we must be vigilant and oppose them with the truth of God’s Word, but also be faithful to build up the Body and evangelize the lost from a heart transformed by Christ’s love. Justin Lonas is editor of Disciple Magazine for AMG International in Chattanooga, Tennessee. ______Points to Ponder by David L. Olford

The Word Preparing the Way

Text: “Now in the fifteenth year of Tiberius Caesar….the Word of God came to John the son of Zacharias in the wilderness” (Luke 3:1-2).

Thought: After hundreds of years of prophetic silence, God’s Word comes to his servant in a remote place. And this Word prepares the way for the arrival of the Lord Himself and the salvation of God.

I. The Time for the Word (“Now in the fifteenth year….”) Luke gives us specific details concerning the arrival of God’s Word. God’s Word came at a specific time as indicated by the year stated. Depending on the calendar used, it seems that this time was either 27- 28 A.D. or 28-29 A.D. What is also apparent is that although Tiberius Caesar was emperor, and the various stated local leaders were in government positions, and while Annas and Caiaphas are mentioned as religious leaders at that time, the Word of God did not come to them. These leaders basically serve as the background, the context, and the historical setting for the new revelation of God. It was at this time that God spoke afresh in history. It was a time of Roman control, of local tensions, and the need for God’s visitation in Israel.

II. The Recipient of the Word (“John the son of Zacharias”) This man’s birth had been announced angelically, and he was to exercise a prophetic ministry “in the spirit and power of Elijah” (Luke 1:17). Each gospel records the ministry of John the Baptist, emphasizing his God-given role in relation to the coming, the baptism and the ministry of Jesus. In fulfillment of prophecy, John received this “Word” in the wilderness, and ministered in “all the region around the Jordan” (Luke 3:3). His ministry is described as “preaching a baptism of repentance for the remission of sins” (Luke 3:3), and Luke gives important details of his challenging preaching (Luke 3:7-19). It was after John’s baptism of Jesus and John being thrown into prison, that Jesus launched into his Galilean ministry (Mark 1:9-11, 14). Known today as John the Baptist, John was a true prophet and a preacher of repentance. III. The Meaning of the Word (“the Word of God came”) The coming of the Word of God at that time to that man meant that God was initiating, revealing and doing something new and of utmost importance. This is made clear by the fact that this new word and activity of God was prophesied directly by Isaiah hundreds of years earlier (Luke 3:4- 6). It is in this prophecy quoted by Luke that the meaning and significance of the “Word of God,” that came to John, is read. John’s message of repentance was to prepare the way for the Lord. This message of repentance was to “clear the path” for the ministry and message of the Lord Jesus Himself. (Even John’s baptism was to point to a future baptism by Jesus Himself [Luke 3:16]). So, this message was a call to specific repentance, and it was a call for specific readiness for the Lord. And in being prepared for the Lord, this would mean being ready for the revelation of God’s salvation: “And all flesh shall see the salvation of God” (Luke 3:6). It is interesting to note that all the gospels not only speak of John the Baptist, but that they all quote Isaiah’s prophesy. But only Luke’s account includes these words concerning salvation, “all flesh shall see the salvation of God.” Salvation is one of Luke’s great emphases in His gospel. “The son of man has come to seek and to save that which was lost” (Luke 19:10). Ultimately the meaning of the Word that came to John was that it was time to repent because salvation was about to appear, and it appeared in the birth, life, ministry, message, death, resurrection, and ascension of Jesus Christ, our Lord and Savior.

Thrust: Praise God for His Word that has come to us. We have God’s Word today, and we need to be faithful recipients of that Word, even as John was. That Word still calls for repentance, it still points to the Lord, and it still results in salvation.

David L. Olford teaches expository preaching at Union University’s Stephen Olford Center in Memphis, Tennessee. ______The Story behind the Song by Lindsay Terry

“I Thought I Missed the Call of God” Song: “Seek Ye First”

“But seek ye first the kingdom if God, and his righteousness; and all these things shall be added unto you” (Matt. 6:33). With her music and the spoken word, Karen Lafferty shares her Christian faith to the farthest places on our planet. She has an extremely varied background, and the Lord uses her experiences in her ministry. This talented woman was born in Alamogordo, New Mexico, February 29, 1948. During her early childhood, her parents, Walter and Ollie Lafferty, began to carry her to the local Southern Baptist church. She later attended Eastern New Mexico University, graduating with a degree in choral music and oboe. Karen told me, “I made a commitment to Christ at age eleven, but in college began to drift from the Lord. I had a wonderful friend, Rhonda Ray, with whom I had grown up, who became involved with Campus Crusade for Christ. She was a dedicated, vibrant Christian, and I became hungry to have what she had. I realized that Christ was not on the throne in my life. I had ego and ambitions on the throne, and not Jesus. I was faced with a strong decision, I said, ‘Okay, I’m not going to be a hypocrite about this. I’m going to live for Christ or I’m not.’” Karen found that she had learned to put on three faces, one for her family, one for the church, and another for the clubs in which she performed. She said, “I truly felt like a hypocrite.” Karen learned about a Christian music conference in California with Campus Crusade for Christ and jumped at the chance to attend, since she was seeking to know how she could best use her music for God. There she saw people using contemporary Christian music in ministry and knew that was for her. I asked Karen to tell me about the circumstances surrounding the writing of “Seek Ye First.” She said, “Starting to learn about ministry and being part of the Maranatha Music fellowship was very exciting, and I knew I was in the right place. In those days we had very few models of what being in contemporary Christian music really meant. Many of us had to work other jobs. Yet I remember the night that God called me to stop singing in the restaurants so that I could have my nights free for ministry. I quit my $500 per week job and began teaching guitar lessons. At five dollars per lesson, I found that I just couldn’t pay my bills. The rent was due, the car payment was behind… and I was discouraged. I thought that I had missed the call of God. “I knew God wanted me in full-time music ministry, but what was I going to do about my bills? Even though I had a college degree in music, I couldn’t even get a job at a music store teaching guitar lessons. I was starting to sing at churches and coffeehouses where I’d get honorariums, but it just wasn’t enough. “In my unhappiness, I still knew that I needed what the church had to offer. I attended a Monday night youth Bible study where the subject for that evening was Matthew 6. During the lesson I heard that God’s people should seek first the kingdom of God and His righteousness and all of these other things, will be added unto us. Somehow I was able to believe God’s Word, and I went home happy. The bills still weren’t paid, but I had my joy back. “I began to pluck around on the guitar and came up with a melody. It would closely fit with the scriptural passage in Matthew 6:33, which we had studied that night, ‘Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.’ I had written a song! And I went to bed happy about it. “The following Monday evening I taught ‘Seek Ye First’ to everyone at the Bible study. It was so singable it quickly spread to other Bible study classes.” Karen’s song has literally gone around the world, being sung in many languages. We must learn that we cannot out- give God. He is more eager to give us the things we need than we can ever imagine. God’s plan is so simple. First we seek His kingdom and his cause, and then he adds to us all of these “things”.

Lindsay Terry has been a song historian for more than 40 years, and has written widely on the background of great hymns and worship songs including the books I Could Sing of Your Love Forever (2008), from which this piece is excerpted, and The Sacrifice of Praise (2002). ______Church Builders by Bernard R. DeRemer

B. B. Warfield, Scholar

B. B. (Benjamin Breckinridge) Warfield (1851-1921) was “perhaps the most accomplished scholar of the evangelical church.” New editions of his works have been “excellent sellers” even to this day. Warfield was born near Lexington, Ky., descended from a noteworthy American family that included a U.S. senator (his grandfather John Breckenridge) and the 14th vice president of the U.S. (his uncle John C. Breckinridge). After private schooling, he attended the College of New Jersey (now Princeton University), then Princeton Theological Seminary. He married Annie Pierce Kinkead. On their honeymoon during a storm she was struck by lightning and permanently paralyzed. He cared for her devotedly all her life and “seldom left home for more than two hours at a time.” Thus he missed important denominational summits and other meetings. After a brief time as associate pastor, Warfield became instructor in New Testament language and literature at Western Theological Seminary. His article “Inspiration” in Presbyterian Review was reprinted by Baker Book House in 1979. In 1887 he transferred to the faculty of Princeton Theological Seminary, where he succeeded A. A. Hodge. There “he came to occupy a pivotal position in the seminary and also in the Presbyterian Church in the U. S. A.” He edited the Princeton Theological Review, contributing many articles and book reviews. Perhaps his most famous work is The Lord of Glory (1907), a systematic study of the various titles of Christ in the New Testament. The substance of his work and thought was in his articles and critical reviews, reproduced in 10 large volumes by Oxford University Press from 1927-32; they were reprinted in 1983. From 1948 on, many of his more important books were reprinted: The Inspiration and Authority of the Bible, The Person and Work of Christ, Biblical and Theological Studies, Calvin and Augustine, and Perfectionism. In many areas Warfield “scarcely had any rival in his own time in the range and depth of his scholarship.” He made the Princeton Theological Review “one of the most significant influences of his own time and a monument of massive evangelical scholarship.” Through his professorship and writings, he was an early defender of biblical inspiration and inerrancy from the onslaught of modernism and higher criticism of Scripture, writing that the assumption of the Bible’s truth and accuracy was fundamental to the faith. He is regarded as one of the last great “Princeton Theologians” (before the conservative faculty there left the school to found Westminster Theological Seminary in 1929) and helped shape the theology of generations of conservative Presbyterian and evangelical pastors.

Bernard R. DeRemer chronicled the lives of dozens of heroes of the faith in more than a decade of writing for Pulpit Helps Magazine. He continues to serve in this capacity as a volunteer contributor to Disciple. He lives in West Liberty, Ohio.

Reference: “B.B. Warfield,” by Roger Nicole, in Great Leaders of the Christian Church; excerpts used by permission of Moody Publishers. ______Counselor’s Corner by James Rudy Gray

Dealing with Guilt

As counselors, we will encounter people at various stages of guilt. Some people we work with will be presenting the symptoms of pseudo or false guilt. They feel guilty but they have not violated a standard of God. Others will actually be guilty. Part of our ministry as people helpers is to enable them to see the difference. Pseudo-guilt can be resolved through a change in thinking. A person can be helped through a process of believing and embracing the truth of God’s Word. For example, a few years ago a very legalistic church imposed such external rules on its congregants that things that were not actually spelled out in God’s Word became a measuring rod of spirituality for the church. One woman felt guilty because she wore pants sometimes. Another man felt guilty if he wore short pants in the summer. Modesty is certainly in the Bible. However, any point of doctrine carried too far becomes heresy. This man and woman needed to learn to rest in the truth rather than reacting to the unbiblical man-made regulations of spirituality. If a person is actually guilty of a sin, the path to resolution is found in confession, repentance, and commitment. Sin must be acknowledged as sin by God’s people. 1 John 1:9 was written to Christians, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” The word “confess” in this verse literally means to say the same thing as, or to agree with, God that what we have done is sin. This opens the way for renewed fellowship with God. If habits of a particular sinful behavior have been established, then new disciplines, thinking, and accountability will also need to be arranged. The amazing thing is that pseudo- guilt and real guilt usually “feel” the same to us. It is only by applying the truth of God to the situation and helping a person understand their true motives that we can encourage them to move forward successfully. It is also possible to create a lifestyle that enables us to avoid the wrong thinking and behavior that leads to guilt. By learning to feed our minds and souls the truth of God’s Word on a regular basis we can develop the kind of thoughts and decisions that can say no to wrong and yes to what is good and right. God has forgiven us forever if we are in Christ. However, the sins (acts of disobedience) we commit break our fellowship with Him. The relationship is still present but it is not the same. An obstacle has been erected. When we confess our sins to God as Christians, the obstacle is removed and we can enjoy a right relationship and good fellowship with God once again. What happens when we have been wronged? We will likely have feelings of hurt and even anger. Holding onto these feelings and thoughts will eventually lead us to break fellowship with God or to feel guilty for having the thoughts and feelings. Confucius, who we would not hold up as Christian in any sense, did have insightful observations. He once said, “To be wronged is nothing unless you continue to remember it.” Dr. Katherine Piderman, chaplain at the Mayo Clinic, wrote, “When someone you care about hurts you, you can hold on to anger, resentment and thoughts of revenge—or embrace forgiveness and move forward.” There are many things that can lead to guilt and guilt feelings. Confession of sin, clarity of thought, and forgiveness (received and given) are powerful experiences that open up a person to better living. James Rudy Gray is certified as a professional counselor by the National Board for Certified Counselors, and is a member of the American Association of Christian Counselors. He serves as the pastor of Utica Baptist Church in Seneca, S.C. ______Book Review—10/24/11

What Is the Mission of the Church?: Making Sense of Social Justice, Shalom, and the Great Commission, Kevin DeYoung and Greg Gilbert, 2011, Crossway, Wheaton, Ill., ISBN 9781433526909, 283 pages, $15.99, softcover.

Among evangelical Christians these days, there is a groundswell movement toward cultural transformation—not simply to reach the world with the Gospel of Christ but to do the work of renewing communities and creation as a whole to make ready for the new heavens and the new earth. This philosophy goes by several names with different shades of meaning: social justice, kingdom building, missional ministry, shalom, etc. Kevin DeYoung and Greg Gilbert have written What Is the Mission of the Church? to address this “mission drift” and call the Church to remember that its specific priority is the proclamation of salvation—the redemption of mankind from the righteous wrath of a holy God through the shed blood of His Son Jesus Christ. Though their aim is to correct a popular level misconception, the authors rightly critique the theologians and pastors who have propagated exegetical and hermeneutical faults to drive the movement. They are careful and nuanced in their argument, but pull no punches when expositing the key passages used as source texts for the other side of the debate (Gen. 12, Lev. 19, Isa. 58, Amos 5, Matt. 25, etc.). The level of scholarship employed and the winsome tone of the book make their case a strong one. The book is not meant to be a polemic against an opposing viewpoint, but rather a plea for all believers to let Scripture, not culture, determine the focus of our efforts in this world. DeYoung and Gilbert are not attempting to undermine the good work done by believers in various venues, rather they criticize such alternative interpretations of the Church’s core mission as “putting hard ‘oughts’ where there should be inviting ‘cans’.” That is, they warn against confusing the good things that Christians may be individually called to do with the overarching goal that the Church gathered must pursue. They carefully define “mission” as the central priority of the Church to which all other activities point and provide support. They point out repeatedly that the Church is given its mission specifically by Christ, and that its mission is distinct from (though part of) the overall mission of God in restoring a fallen creation—our mission is not exactly the same as God’s mission, and we shouldn’t take that unobtainable responsibility on ourselves. Beyond simply articulating the pitfalls of a misdirected mission (i.e., that doing all manner of social good at the expense of Gospel proclamation fails to achieve eternal good), the authors issue a rallying cry for the Church to recapture the excitement and joy that comes from pursuing Christ’s commission to us. They remind readers that what ultimately leads to the transformation believers seek in the world is the blood of Christ and the work of the Spirit, and they challenge believers to remember that God chooses to break into the lives of the lost through the faithful proclamation of His Gospel through the Church. They make the foundational point that the only thing the Church does that no one else in the world will do is to make disciples of Jesus, and that this should be our driving motivation. What Is the Mission of the Church? is a well-written, well-researched, and much needed book—it might be the most important Christian book of 2011. The implications of our interpretation of our mission for the Body of Christ are tremendous.

Justin Lonas

Target: Pastors/All Type: Missions/Ministry Take: Must Read ______News Update—10/24/11

Maldives Arrests, Deports Indian Teacher for Owning Bible Police in the island nation of Maldives held a teacher from India for 15 days before deporting him for having a Bible in his house, Compass Direct News reports. Shijo Kokkattu, 30, was arrested in late September after police found a Bible and a rosary in his house during a raid. The country’s Ministry of Islamic Affairs had recently passed a new act outlawing the promotion, propagation and expression of anything representing a religion other than Islam. Kokkattu, charged with preaching his Christian faith, was taken to another island for interrogation and kept in custody for more than two weeks before being banished from the country, the punishment for foreigners found proselytizing. Religion Today Summaries

Starvation, Intervention, Then Restoration A Maryland man who, at the direction of his wife, was being starved and dehydrated to death at a hospital while unconscious following a heart attack and seizure is now recovering after legal intervention, OneNewsNow reports. Before Daniel Sanger, 55, became unconscious, he stated his will to survive, but his wife later granted the hospital permission to remove his food, water and nutrients. Sanger’s mother and brother objected and obtained a court order to keep him alive, and after six days of going without food or water, they were restored and he became responsive. “Everyone deserves a chance to recover,” said Alliance Defense Fund attorney Matt Bowman. “His wishes should have been followed…. [There are] far too many situations involving hasty decisions to pull the plug on life.” Religion Today Summaries

House Committee Seeks to Defund International Abortion Group The U.S. House Foreign Affairs committee voted to strip $50 million from a United Nations organization that provides women’s health care overseas, WORLD News Service reports. The U.N. Population Fund (UNFPA) is a 40-year-old group the U.S. helped create to deal with population issues in developing countries, such as poverty, sexually transmitted diseases, safe pregnancies and infant survival rates. But in addition to sex education and contraceptive- distribution programs, the group also helps certain nations enforce restrictive family-size policies through coerced abortions and sterilizations. Legislators said that was the deal- breaker against continuing to fund the group with $50 million of American taxpayers’ money every year; the vote broke 23-17 along party lines. The next step for the bill, which currently has 62 cosponsors, is to be heard on the House floor. Religion Today Summaries

Christian Leaders Urge Prayer for Better Libya After Gadhafi Following the killing of former Libyan leader Moammar Gadhafi by revolutionaries on October 20, Christian leaders have spoken of the need for healing and reconciliation in the country, according to Christian Today. Dr. Geoff Tunnicliffe, secretary general of the World Evangelical Alliance, said the day would be remembered with “sadness” by those close to Gadhafi while most others would be thinking about those who “deeply suffered under his oppressive regime.” Tunnicliffe said: “It is our prayer that the hostilities will now come to an end and that the Libyan people will begin a process of reconciliation and building a new society that will be founded upon human rights, including religious freedom, for all.” Gordon Showell-Rogers, associate secretary general of the WEA, urged Christians to pray for Libya and added, “Our prayer is that this new chapter will be better for all Libya’s people.” Religion Today Summaries

Hundreds Dead in Thailand, Cambodia Floods Heavy monsoon rains and widespread flooding have killed 283 people in Thailand and more than 200 in Cambodia, and millions more have been affected, Mission Network News reports. In the northeastern and central plains of Thailand, residents brace for more flooding as the government plans to release water from overflowing dams. The floods, which have affected 58 of Thailand’s 77 provinces, are the worst in more than 50 years. The government said Bangkok would be spared, but with thunderstorms in the forecast for the next few days, the worst might not yet be over. Religion Today Summaries

Obama Sending U.S. Troops to Africa to Fight Guerrilla Group President Barack Obama is sending 100 U.S. troops to central Africa to help regional forces hunt down leaders of the Lord’s Resistance Army, a notoriously violent guerrilla group, CNN reports. Obama wrote in a letter to House Speaker John Boehner and Senate president pro tempore Daniel Inouye, “I believe that deploying these U.S. Armed Forces furthers U.S. national security interests and foreign policy and will be a significant contribution toward counter-LRA efforts in central Africa.” The U.S. troops will advise African troops but not engage in combat unless necessary for self-defense. Obama notes that The Lord’s Resistance Army has “murdered, raped and kidnapped tens of thousands of men, women and children in central Africa [and] continues to commit atrocities…that have a disproportionate impact on regional security.” Religion Today Summaries ______Sermon Helps from www.sermonhall.com

Sermon Outlines The Birthplace of the Savior Intro.: Bethlehem was the birthplace of the Savior. God didn’t choose a well-known city with a large population, but a small town. Jesus would have a humble birth, life, and death. Note the words of Paul, “He made Himself of no reputation” (Phil. 2:7). Bethlehem is five miles south of Jerusalem. The meaning of Bethlehem is, “The House of Bread.” Later, Jesus would say He was the “bread of life” (John 6:35). I. The Information of Bethlehem A. It was the burial place of Rachel (Gen. 35:19, 48:7). B. It was the home of Ruth and her first husband, Mahlon (Ruth 1:1, 2, 4, 22). C. It was the boyhood home of David (1 Sam. 16:13). D. It was the refuge for those after exile (Ezra 2:21). E. It would be the town where Christ would come out of (John 7:42, fulfilling Isa. 11:1). II. The Importance of Bethlehem (Micah 5:21b) A. Smallness: “O Bethlehem Ephrathah, you are but a small Judean village.” A small village, but out of this village would come the Savior. B. Spirituality: “Yet you will be the birthplace of my king.” C. Supernatural: “Who is alive from everlasting past.” Note these Scriptures: 1. Creation: (Gen. 1:26). Note the “we” and “our.” 2. Comparison (Dan. 1:25). Fourth man “like the Son of God.” 3. Christ (John 1:3). He made all things! III. The Impact of Bethlehem A. It would impact the faith of man. 1. Christ the Son of God becomes the Son of Man (Phil. 2:67). 2. By becoming human, He could help man. 3. Man can have eternal life by trusting in Christ (John 3:16). B. It would impact the forgiveness of man. An angel is sent and appears to Joseph, saying the baby’s name would be Jesus, because He would save man from their sin (Matt. 1:21). This is a fulfillment of Genesis 3:15. C. It would impact man’s future. 1. Through Christ’s birth, man would have abundant life (John 10:10). 2. This would lead to eternal life (John 11:25, 26). 3. Christ taught about heaven (John 14:13). This is for all who trust in Him. Conc.: Christ’s birth in Bethlehem is a fulfillment of Old Testament prophecies. Had these prophecies not been fulfilled, the Bible would be a lie and Christ a liar. God used Bethlehem, a small town to fulfill the words of the prophets. The Messiah, the promised one would come out of this town. He would fulfill Genesis 3:15, breaking the power of sin and Satan. Anonymous

Three Men, Three Crosses Luke 23 I. Sarcasm—Cross of Doubt (v. 37: “If thou be the king of the Jews…”) A. Doubt—“if”, lack of faith. B. Degradation—the thieves dying for their sins. Christ dying for our sins! C. Damnation—the doubtful thief didn’t trust Christ. II. Sincere—Cross of Faith (v. 42: “Lord remember me when thou comest into thy kingdom.”) A. Respect—note the thief called Him “Lord.” B. Repentance—the thief showed his repentance. C. Reception—Christ accepted the repentant thief. III. Savior—Cross of Pardon (v. 43) A. Promise of heaven (John 14:1-6). B. People of heaven (2 Cor. 5:17, Matt. 5:8). C. Peace of heaven (Rev. 21:4, 20:1- 3). Croft M. Pentz

Illustrations Sin Scars A story is told of when Leonardo da Vinci was a young artist during the Renaissance in Italy. He is reported to have painted a beautiful portrait of a young child who appeared in the picture as an angel. The artist was so pleased with the work that he kept it in his studio where he could gaze upon it. Often, it is said, looking at that picture would comfort his soul in sorrow or tranquilize his heart in anger. Much later in life, after many years had passed, he was doing another picture. For this canvas he needed the portrait of a man whose countenance would personify evil. Long and diligently he searched for a model and at last found one. The features had been so scarred by sin that the portrait was the exact opposite of that of the child. Then an amazing thing happened. The model told the artist that he had been the child whose picture still hung in the studio. This crime-hardened man with dissipation written across his countenance had been the angelic-appearing child who had personified all that was good. So sin scars our hearts, and we must be reborn in Christ to appear clean and whole before God. Anonymous

Nature Hints at the Resurrection An illustration of what one may learn from nature, if he only has eyes to see, is the example of a man who looked into his tropical aquarium one day and saw on the surface a tiny creature, seemingly half fish and half snake, not an inch long, writhing in what seemed its death agony. With convulsive efforts it bent head to tail, now on this side, now on that, springing in circles with a force truly remarkable in a creature so small. “I was stretching out my hands to remove it,” said the aquarium owner, “so that it would not sink and die and pollute the tank, when in the twinkling of an eye its skin split from end to end, and there sprang out a delicate fly with slender black legs and pale lavender wings. Balancing itself for one instant on its discarded skin, it preened its gossamer wings and then flew out of an open window. The impression made upon me was deep and overpowering. I learned that nature was everywhere hinting at the truth of the resurrection.” Anonymous

Bulletin Inserts General Between the great things we cannot do and the little things we will not do, the danger is we shall do nothing. Anonymous

The man who does things make many mistakes, but he never makes the biggest mistake of all—doing nothing. Benjamin Franklin

Faults are the easiest things to find.

The smallest deed is better than the grandest intention.

Some people never get interested in anything until it is none of their business.

The 10 Commandments are not multiple choice. These four via the Old Union Reminder

The devil gratifies; God satisfies. Looking back, thank Him. Looking ahead, trust Him Looking around, serve Him. Looking up, expect Him.

If you cannot lift the load off another’s back, do not walk away. Try to lighten it. These three via The Messenger

______Puzzles and ‘Toons

Church ‘Toons by Joe McKeever

On Following Pages

Answers to last issue’s puzzles:

Father Abraham and Hidden Wisdom By Mark Oshman Originally published in Pulpit Helps, August 1994 On Following Pages Hidden Wisdom on next page