In scripture, we are given many wise and useful exhortations.  Just a few of them form the basis of the title given to this ministry site, directed primarily for dear brethren who gather in the name of the Lord Jesus Christ.

The apostle Paul in his letter to the Christian believers in the city of Colosse, noted a particular brother (Col. 4:17), saying "take heed to the ministry".  Isaiah wrote of God's people saying to one another "be of good courage", and notes that the "carpenter encouraged the goldsmith" (Isaiah 41:6,7).  We likewise need to seek to encourage and build up one another in the Lord.  Paul also wrote to Timothy "take heed to thyself and to the doctrine" (1 Timothy 4:16).  Each of these admonitions are necessary for our daily walk with the Lord.

The vast number of the links on the side bar are from gospel hall web sites created by brethren throughout the U.S., Canada, and the U.K.  Additional links may be added as they become known.  They are intended to build up and encourage believers in their most holy faith, as we await the return of our blessed Saviour.

http://www.assemblytestimony.org/

by J. Riddle (Cheshunt)

DEUTERONOMY

7) "Thou shalt Love the Lord Thy God"

Read Chapter 6

As we have noted, in ch.4-5, Moses reminds Israel of the covenant made with them at Sinai. Now, in ch.6, he tells them how they were to keep it. V4-9 comprise a ‘key passage’ in the book. They lie at the heart of God’s instructions in Deuteronomy, and emphasise devotion to God, v4-5, with corresponding devotion to the Word of God, v6-9. His commandments should not therefore be burdensome. See 1Jn.5.3.

The chapter can be analysed as follows:

(1) Approaching God's Word, v1-5;

(2) Applying God’s Word, v6-12;

(3) Admonishment from God’s Word, v13-19;

(4) Asking about God’s Word, v20-25.

1) APPROACHING GOD’S WORD, v1-5

These verses describe the atmosphere in which we should read and apply the Word of God. We should approach God’s Word with a sense of duty, v1-3, and a sense of devotion, v4-5.

A) Our duty to God, v1-3

His Word is binding upon us. This is clear from the words "commanded," "commandments," and "command." Like Israel, we are to be "obedient children," 1Pet.1.14. Notice that ch.6-9 all commence by emphasising the possession of the land. This is, of course, an outstanding characteristic of Deuteronomy.

B) Our devotion to God, v4-5

Without this, there can be no lasting obedience to God’s Word. Deuteronomy stresses God’s love for His people. See 7.7-8. It also stresses the importance of their love for Him. "Hear, O Israel: The Lord our God is one Lord: And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might." (The word "one" here refers to a plurality in unity, and should be investigated further: it demonstrates the pinpoint accuracy of God’s Word). The Lord Jesus called this "the first and great commandment," Matt.22.37. We should remember too that only the Lord Jesus, the true Israel, fulfilled this command perfectly. The importance of Israel’s love for God is stressed throughout Deuteronomy. See, for example, 11.1, 13.22.

The Lord Jesus emphasised the same lesson: "If ye love Me, keep My commandments … He that hath My commandments, and keepeth them, he it is that loveth Me," Jn.14.15,21. Love for Christ is essential in Bible teaching and shepherd care. See Jn.20.15-17. It distinguishes the believer from the world, where men are "lovers of their own selves … lovers of pleasures more than lovers of God," 2Tim.3.2-3.

An assembly that has lost its love for Christ, has lost its reason to exist. See Rev.2.4-5. "First love" is called the "love of thine espousals" in Jer.2.2. Is our love for God, not only being maintained, but increasing?

2) APPLY GOD’S WORD, v6-12

We can summarise this section as follows: (A) How it is to be applied, v6-7; (B) Where it is to be applied, v7-9; (C) Why it is to be applied, v10-12.

A) How it is to be applied, v6-7

i) It was to be applied with devotion. "And these words, which I command thee this day, shall be in thine heart." Love for God must promote love for the Word of God. It will be at the very centre of our lives, causing us to say, "O how I love Thy law! It is my meditation all the day," Ps.119.97. Love for God’s Word will preserve us from liberality and selectivity in interpretation. But it will also preserve us from cold dogmatism. How much we need sound uncompromising teaching which, at the same time, warms our hearts! See Matt.12.34-35. Teaching must flow out of the heart.

ii) It was to be applied with diligence. "And thou shalt teach them diligently (‘impress them,’ JND)." The word "diligently" literally means ‘to sharpen,’ and also occurs in 32.41, "If I whet my glittering sword." According to Gesenius, it means ‘to assail any one with sharp sayings,’ with the idea of impressing and enforcing by constant repetition. This emphasises the need for care and continuity in Bible teaching, with particular reference to coming generations of believers. This is stressed in Deuteronomy, not only later in this chapter, see v20, but, for example, in 4.9 and 32.46. See also Ps.71.18. The New Testament speaks with the same voice. See 2Tim.2.2. Compare this with Ps.78.3-7.

B) Where it is to be applied, v7-9

Precept must be backed by practice. There is a good illustration of this in Ezra 5.2. Among other things, these verses emphasise that the next generation of Israelites were to see the Word of God in action. Once again, as we should expect, the New Testament speaks with the same voice. See 1Tim.4.11-12 and Tit.2.6-7. Four couplets follow. The Word of God was to be applied (i) to daily conversation, v7; (ii) to daily routine, v7; (iii) to daily activities, v8; (iv) to daily security, v9. Compare 11.18-20.

i) To daily conversation, v7. "Thou … shalt talk of them when thou sittest in thine house, and when thou walkest by." There are no double standards here!

(a) In the family circle. "When thou sittest in thine house." In our haste to apply this to a wider sphere, we must not overlook the literality of these instructions. What do we talk about at home? Is there any conversation about the Scriptures? Then there is the wider ‘family circle.’ See, for example, Mal.3.17. We must remember the injunction, "Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers," Eph.4.29.

(b) In the circle of society. "When thou walkest by the way." By what are we known to others? We should be known for our positive testimony. That is, we should be known for what we do say, not just by what we do not say! After all, the Word is to be in our hearts! We should be glad to speak about divine things! This reminds us of a galaxy of New Testament passages. For example, Col.4.6, Tit.2.8, 1Pet.3.15. Of the Lord Jesus we read, "All bare him witness, and wondered at the gracious words which proceeded out of his mouth," Lk.4.22.

ii) To daily routine, v7. "Thou … shalt talk of them … when thou liest down, and when thou risest up." Once again, we must not overlook the literality of these instructions. See Ps.92.1-2.

(a) The day was to conclude with the Scriptures. The Word of God had the final word! This must be true for us in every sense. "To the law and to the testimony: if they speak not according to this Word, it is because there is no light in them," Isa.8.20. The Word of God was to be final for Israel. See Deut.17.8-13. It is to be final for us. See, for example, 1Cor.14.37. The local assembly is to be "the pillar and ground of the truth," 1Tim.3.15. The Bible is not only a book of proof texts, it is equally a book of proof principles. For example, "Let all your things be done with charity (love)," 1Cor.16.14; "Let all things be done unto edifying," 1Cor.14.26, and "Let all things be done decently and in order," 1Cor.14.40. The Word of God is to be final in all matters of doctrine and practice.

(b) The day was to commence with the Scriptures. They are the source of everything for the believer. This balances the previous instruction. The Scriptures are positive: they promote conduct. "Cause me to hear thy loving kindness in the morning; for in Thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto Thee," Ps.143.8. This is how the Lord Jesus began the day. See Isa.50.4. Our conduct throughout the day, and throughout life, must be regulated by the Scriptures: all must begin and end with reference to the Word of God.

iii) To daily activities, v8. "And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes." See Ex.13.9,16. (Note the mark of the beast will be "in their right hand, or in their foreheads," Rev.13.16).

(a) "Upon thine hand." This reminds us that the Word of God must govern our work and activity. The hand is the emblem of work. See Gen.31.42, Lk.9.62. The Word of God must govern our secular activity. Read, for example, Eph.6.5 and Tit.2.9. The Word of God must govern our evangelical activity. For example: "For from you sounded out the Word of the Lord," 1Thess.1.8. We must continue to "preach the Word."

(b) "Between thine eyes." Now we have the Scriptures in our thinking. This refers to the New Testament ‘phylactery,’ which was ‘a small strip of parchment, with portions of the law written on it: it was fastened by a leathern strap either to the forehead or to the left arm over against the heart, to remind the wearer of the duty of keeping the commandments of God in the head and in the heart,’ W. E. Vine.’ See Ps.1.2, "His delight is in the law of the Lord; and in His law doth he meditate day and night."

iv) To daily security, v9. "Thou shalt write upon the posts of thy house, and on thy gates." That is, at the places of entry. The place of entry needs protection.

(a) In the personal sphere. "Upon the posts of thy house." (Orthodox Jews still practise this: it is called the ‘mezuzah’). The blood on the door posts, Ex.12.7, brought protection from judgment: the Word of God on the door posts was to give protection from forgetfulness. See v17-18. We need the protection of the Word of God as far as our personal lives and our homes are concerned.

(b) In the corporate sphere. "And on thy gates." We need the protection of the Word of God as far as the assembly is concerned. See 1Tim.4.16, and Tit.1.9. Compare Acts 20.28-30. The Lord’s people need protection from "grievous wolves" and "men … speaking perverse things."

C) Why it was to be applied, v10-12

"And it shall be, when the Lord thy God shall have brought thee into the land which He sware unto thy fathers … then beware lest thou forget the Lord, which brought thee forth out of the land of Egypt, from the house of bondage." Compare 8.7-14. This is quite self-explanatory, but alas, Israel’s subsequent history proved that they failed to heed the warning, just as they failed to heed the injunction in 12.8. This is why we need to "have these things always in remembrance," 2Pet.1.15. We should covet the commendation of Rev.3.8.

3) ADMONISHMENT FROM GOD’S WORD, v13-19

This section of the chapter continues to warn God’s people. We need admonition as well as exhortation. The instruction here is expressed negatively, v14-16, and positively, v17-19. The opening words of this section were quoted by the Lord Jesus in dealing with Satan. See Matt.4.10. We should notice the jealousy of God. God is jealous of His own glory. See Ex.39.25, Isa.48.11, 1Cor.1.29-31. He is jealous for His people. See Joel 2.18, Ezek.36.5-6, Zech.1.14, etc. He is jealous, as here, of the affections of His people. See Ex.34.14, Deut.32.16,21, etc.

4) ASKING ABOUT GOD’S WORD, v20-25

"And when thy son asketh thee …" Do notice that in this case, and in Ex.12.26-27, 13.14-15, and Jos.4.6, informed and intelligent answers were forthcoming. This reminds us that those precious principles of gathering which we espouse can, and should be, established in the minds of younger believers from the Word of God. To just say, ‘this is what we do,’ or ‘we have always done it this way in the assemblies,’ is not good enough. Whilst it is true that some questions are engendered by a rebellious spirit, this is not always the case. Young people’s questions have sometimes been mistakenly construed as rebellion, and ungraciously dismissed, possibly because the people to whom the questions are addressed are unable to give satisfactory answers!

Do notice that adherence to the Word of God is not only a matter of obedience: it is in our best interests. It is "for our good always, that He might preserve us alive, as it is at this day. And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as He hath commanded us." What more encouragement do we need?!

http://www.assemblytestimony.org/

by Walter A. Boyd (South Africa)

Paper 20

No. 5. THE CONSECRATED SERVANT (Continued)

C. Paul and Prayer (Romans 15.30-33)

The last four verses of chapter fifteen give an insight into the heart of the Apostle Paul, as he contemplated his intended journey to Jerusalem. In the previous section (15.25-29), we saw his clear and resolute intention to complete the task of taking practical help to the saints in Jerusalem, before making his way on to Rome. In this present section it is clear that Paul knew there were considerable dangers to be faced in such a journey. He realised that, when he reached Jerusalem, he would face the malicious intentions of them that believe not (15.31). Even though this was the case, the Apostle, just like his Master, did not hesitate to take the journey. His primary precautions for such a dangerous journey were to submit to the will of God (15.32), and solicit the prayers of the people of God (15.30). His commitment to the task in hand, and courage in the face of danger, are without question. The section has three main components;

1. His Request for prayer (v30)

2. The Matters for prayer (v31,32)

3. His Apostolic prayer (v33)

1. His Request for prayer (v.30).

This is the second of three specific requests that he makes in the epistle. Each commences with the words, I beseech you brethren (12.1, 15.30, 16.17). In the first he deals with consecration, in the last with identification, and in the present one with supplication. There are three matters to consider in his request for prayer.

A. The Incentive for prayer is two-fold:

For our Lord Jesus Christ’s sake and for the love of the Spirit. Paul affectionately addresses the saints in Rome as his "brethren." When his letter would be read among the saints in Rome they would find it difficult to refuse his request, because of the grounds and graciousness of his appeal.

By our Lord Jesus Christ and by the love of the Spirit, is a complex phrase. It most likely means that he makes his request by the Lord Jesus Christ and by the love of the Spirit, and he expects them to respond because of the Lord Jesus Christ, and by the love which the Spirit gives.

B. The Intensity in the prayer is found in the word strive. By their prayers, the believers at Rome will be striving together with Paul for the accomplishment of his mission in the journey to Jerusalem. To strive, has the idea of joining side by side in the combat with the great Apostle. By using this word, he is letting us see that he expects a real conflict when he reaches Jerusalem. Paul appreciates his fellow-believers, and he is ready to engage their help in his labours. He is not beyond accepting the help of others.

C. The Intercession of their prayer is found in the words, to God for me. What a comfort to Paul, that saints as far away as Rome were interceding directly with God on his behalf. The commitment of praying saints gives courage and confidence to many a weary servant of God, as he faces danger and opposition in his work. Can we be relied upon to respond to such a request for prayer today? Perhaps we are too glib when we promise to pray for those in need. Do we keep every promise we make in this respect?

2. The Matters for prayer (v.31, 32).

Paul has three clear objectives before his mind for his journey to Jerusalem, and these are conveyed in the details of his request for prayer. It is not just a general request, like "pray for me." There is no fuzzy thinking here. He knows exactly what it is that he wants to accomplish, and can thus make specific requests for prayer to that end. He wanted them to be precise in their prayers: a brief, "God bless Paul," would not suffice! They were asked to pray for:

A. The Deliverance from his enemies (v.31). Paul knew well the character of those in Jerusalem who would oppose him. Perhaps they had been his cohorts in earlier unconverted days. The translation, them that believe not, is too weak; and is more accurately, them that are disobedient. These people have heard the gospel and rejected its claims, and demands for obedience. Those who at one time would have applauded his evil deeds against the Christians in Judea, are now opposing him, and he recognised the dangers that he faced from such people. Therefore, this is no melodramatic exaggeration in order to gain the sympathy of the believers in Rome. When you read Acts ch.21-28, where his eventual arrival in Rome and the treatment he received there are recorded, it is clear he had every reason to fear the worst. But, however real those fears were, he remained undeterred. The wickedness of men’s hearts, the witness of the Spirit, the warning of the prophet Agabus, and the weeping of concerned saints, would not change his plan to travel to Jerusalem, in the will of God. Only God could deliver from these dangers, and take him safely with the gift from the Gentile assemblies. That being so, what more does he need to do than commit himself to God, and ask for the prayers of fellow believers?

B. The Acceptance of his service (v.31). What Paul speaks of here, is more than the safe deposit of the funds that he was carrying to the Christians at Jerusalem. It includes the idea that Paul was anxious that the Jewish believers would heartily accept the gift from Gentile believers, as well as his part in its delivery. Perhaps the gift would be refused, because of where it came from; perhaps it would not be accepted, because of who carried it. These real concerns were committed to God in prayer, and Paul was happy to invoke the prayerful help of others to ensure the success of his mission. The Jewish acceptance of a Gentile gift would be a vindication of Paul’s teaching that, as Christians there is neither Jew nor Gentile, they are both one in Christ Jesus. His arrival in Jerusalem with a gift from Gentile assemblies would be a real test as to the acceptance and progress of his ministry among the Christians, as well as the possible cause of a tumult among the unsaved.

C. The Realisation of his plans (v.32). In ch.1.10,11, Paul expressed a longing to visit them in Rome. He is now asking them to pray with him to that end. Not just that he would reach Rome, but that he would reach them with joy, and be refreshed by his visit to them. Paul’s work was subject to the will of God, and his pursuance of that will guaranteed the joy he anticipated on reaching Rome, after successfully completing his service in Jerusalem.

3. His Apostolic prayer (v.33).

The Apostle’s benedictory prayer is closely linked to similar expressions found earlier in this chapter:

15.5  - Now the God of patience and consolation grant you to be likeminded …

15.13 - Now the God of hope fill you with all joy and peace in believing …

15.33 - Now the God of peace be with you all. Amen.

If they are going to live peacefully (be likeminded), and be filled with peace in believing, they will need the God of Peace to be with them. Paul wants them to experience and enjoy Divine peace in all its fullness and blessing: peace of heart, peace of mind, peace of conscience, peace of soul, and peace in relationships.

The Source of peace - The God of peace - His Person

The Substance of peace - Be with you - His Presence

The Scope of peace - With you all - His Plenitude

http://www.heaven4sure.com/

Central to the Christian faith is the person called Jesus Christ and the book called the Bible. Christians believe that Jesus Christ is the Son of God and the Bible is the Word of God. If you could successfully poke holes in their defense of Jesus Christ and the Bible, you would effectively destroy the very foundations of their belief system.

Christianity is the only belief system in the world that has mountains of evidence to prove its truthfulness. This essay is very brief. It is not meant to be, in any way, a complete or exhaustive defense of Christianity. At best, we hope it will provoke you to investigate more fully the claims of Christianity. In addition to the links provided throughout this article, we invite you to email us your questions or concerns about Christianity.

This essay looks at five unique features of the Christian faith:

1. CHRISTIANITY IS THE ONLY BELIEF SYSTEM THAT relies on a book that can be proven to be Divine rather than human in its origin.
   
   
2. CHRISTIANITY IS THE ONLY BELIEF SYSTEM THAT claims its leader is the Son of God and can provide evidence to support the claim.
   
   
3. CHRISTIANITY IS THE ONLY BELIEF SYSTEM THAT provides an adequate explanation of the human condition and allows you to be honest about your own spiritual condition.
   
   
4. CHRISTIANITY IS THE ONLY BELIEF SYSTEM THAT offers a remedy (a Saviour) outside of and completely independent of any human effort.
   
   
5. CHRISTIANITY IS THE ONLY BELIEF SYSTEM THAT guarantees an instantaneous change in your status with God and a permanent acceptance by God called eternal life.

http://www.preciousseed.org/

Preach the Word

Graham Hobbs, Bognor Regis, England

Sharing Good News HULM, THE GREAT NATURALIST, tells us that if a wasp discovers a deposit of honey, or other food, it returns to the nest to impart the news to its companions, who will sally forth in great numbers to partake of the fare that has been discovered. Good news is meant to be shared - are we, who have made a much greater discovery, less considerate of our fellow-men than wasps are of their fellow-insects? The four lepers at the gate of beseiged, famine-struck Samaria amazingly discovered a bountiful food supply (God had caused the Syrian enemy to flee their camp) and started to gorge themselves. Then, realizing their selfishness, they said, 'We do not well: this is a day of good tidings and we hold our peace ... now therefore come, that we may go and tell the king's household', 2. Kgs 7. 9. Come to Samaria again and listen to the anonymous woman of Sychar's well, 'Come, see a man which told me all things that ever I did. Is not this the Christ?', John 4. 29. The command of the Lord Jesus to that previously demon-possessed man, now sitting, clothed and in his right mind, was simply this, 'Go home to thy friends, and tell them how great things the Lord hath done for thee ...', Mark 5.19. Following a great stress on the importance and significance of the word of God to the child of God and for the man of God, 2. Tim. 3. 14-17, Paul gives a solemn charge to Timothy in chapter 4. 1-5, which devolves upon us, his spiritual successors, today. It includes- Preaching the word, v. 2 Teaching the word, v. 2 Evangelizing the word, v. 5 These are distinct ways in which we must disseminate the word of God. Preaching the Word The word kerusso is used 59 times in the New Testament and it means to herald forth; to proclaim like a herald; to make an important announcement. It does not include the idea of teaching and the emphasis is on the Manner, rather than the matter, or content, of the presentation. Historically, the herald was a man of dignity in a royal court, his Master's trusted servant. Later he became a servant of the state, opening public assemblies in prayer, officiating at public sacrifices - he was often given the tongue of the sacrificial animal! Similar to today's town crier, he delivered publicly a message on behalf on others. Heralds were required to have two qualifications: (i) a loud, clear voice, and (ii) to be dignified and loyal. The word is used 20 times of the Lord Jesus and 5 times by Him. He deliberately identified Himself as the prophesied herald, 'The spirit of the Lord is upon me, because he hath anointed me to preach the gospel', Isa. 61. 1; Luke 4. 18. It is used 9 times in the book of the Acts and Paul uses it in all but three of his letters. He was a herald of God, the sovereign, almighty God - that gave authority and dignity to his office, power and substance to his message. Inspired by the Holy Spirit, he throws down the challenge, 'How shall they hear without a preacher? How shall they preach, except they be sent? How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things', Rom. 10. 14-15. But what is preaching and who is equipped to do it? Preaching is not the proclaiming of someone's private opinions; still less is it the public airing of doubts; it is the powerful presentation of the great truths of the bible. While the task of preaching is certainly not for everyone, it has been well said that preaching is not a profession, and a preacher is not a product of the schools. The first requisite is a divine commission. God's call smiles quizzically at human qualification. If Paul was called for his learning and eloquence, why was Peter called with his lack of education and Galilean brogue? Paul answers for both, 'not of men, neither by men, that the gospel be not the wisdom of man's words'. So like Timothy, we are exhorted to 'preach the word' - not exclusively the gospel, but in the light of earlier references in the letter, it should be seen as describing the whole body of revealed truth, 2. Tim. 1. 13; 2. 15; 3. 15-16. It is not too much to say that preaching is part of God's act of redemption; it is a way, not the only way, but certainly the chief way that God communicates salvation to men. Teaching the Word The word didasko essentially means to give instruction, and from it we derive our word didactic, and the noun teacher. It is used 105 times in the New Testament, occurring almost 50 times in the gospels alone and frequently in the book of Acts. It is used of Jesus at the beginning and end of the 'Sermon on the Mount', when 'he taught them as one having authority and not as the scribes', Matt. 5. 2; 7. 29. Nicodemus recognized 'That thou art a teacher come from God', John 3. 2. Even the Pharisees, who were always trying to ensnare Jesus in His words, ironically confessed, 'Master, we know that thou art true, and teachest the way of God in truth', Matt. 22. 16. The teacher was a familiar figure in the first century A.D. and his duties and abilities were well known. Teaching was by means of formal instruction and generally no methods other than the traditional scholar-master relationship were employed. The Jewish rabbi and the Greek philosopher were both teachers, and they would lecture their students, who sat at their feet or on the hard benches provided. It was a way of imparting distilled knowledge and understanding, and frequently had an emphasis on the learners doing something as a result of the teaching. Jesus said, concerning the Holy Spirit, 'he shall teach you all things', John 14.26. It was part of His great commission to His disciples, 'Go ye therefore and teach all nations (make disciples/to learn/to follow the teaching) ... teaching them to observe all things whatsoever I have commanded you', Matt. 28. 19-20. The first Christians 'continued steadfastly in the apostles' doctrine (teaching) ...', Acts 2. 42. At Antioch Paul and Barnabas assembled themselves with the church (for a whole year) and taught much people, cf. Acts 11. 26. In his missionary journeys, wherever possible, Paul engaged in consecutive teaching of the word of God; as in Corinth, for example, he continued there a year and six months! teaching the word of God among them', Acts 18. 11. An elder in a local church is one who is 'apt to teach', 1. Tim. 3. 2, certainly privately even if not necessarily publicly. We know that God is concerned for an active transmission of truth from one generation to another, 'The things that you have heard me say in the presence of many witnesses entrust to reliable men, who will also be qualified to teach others', 2. Tim. 2. 2, NIV. Are we failing today in this responsibility? Before leaving the subject of teaching, there is one further word used to describe a particular method, dialegomai (from which we derive our word dialogue). It means to discuss, and is variously translated in the KJV as reasoned, disputed, argued and persuaded. It involved a formal lecture by the teacher, which led into a discussion, similar to our public bible readings today. It was a favourite method of teaching employed by the apostle Paul and he used it evangelistically, Acts 17. 2; 17. 17; 18. 4; 18. 19; and in ministry to believers, Acts 20.7,9. So it was that he exhorted Timothy to do likewise, 'these things command and teach', 1. Tim. 4. 11; 6. 2. From a biblical study of this aspect of disseminating the word of God, it appears that teaching should be - authoritative: systematic : consecutive: objective.  Under the guise of 'the leading of the Spirit', are we not being too casual and ad hoc in our approach today? Top of next column

Evangelizing the Word The word evangeliso occurs 17 times in the New Testament and means, literally, to bring or announce good news, e.g., 1. Thess. 3. 6. The emphasis here is on the matter, not on the manner of its presentation. Having no English word equivalent, the tendency has been to mis-translate it by the word 'preach', e.g. Acts 5.42; 8. 4; 8. 35. While 'preached' is unhelpful, it is quite unworthy to say that the persecuted believers were 'gossiping' the gospel- they were evangelizing the word, or evangelizing with the word. Philip did not in reality 'preach' to the Ethiopian eunuch, he 'evangelized Jesus to him'. It is appropriate and adequate to use the word 'announce'. If our evangelizing today is strictly limited to the traditional gospel meeting, it is quite possible that we are being ineffective in our spreading of the good news. While in no way advocating a jettisoning of scriptural principles, we may well need to break the mould of our human tradition to reach people with the gospel. This surely calls for the application of sanctified imagination, as we seek to apply God's relevant message in a relevant way. It surely is significant that, of the 40 diseased people whom Jesus healed, the New Testament informs us that 34 of them were either brought by friends to Him, or Jesus was taken to them. Responding to the Challenge The solemn charge which Paul laid upon Timothy in 2. Tim. 4. 1-5 comes with renewed challenge today. The keynote is faithfulness towards the truth in spite of opposition and apathy towards the preaching. Are we giving up because of adverse circumstances, or are we remaining faithful? The charge is intensive and bears the weight of a legal commitment, in the sight of the One who is appointed Judge and Discerner of all, and by His appearing and kingdom, v. 1. The word is to be preached at every opportunity, whether the time is convenient, or inconvenient, v. 2. The time referred to is surely with us, even as many professing believers refuse the word of God which they need and then receive only what they want to hear, v. 3. The force of the expression 'turn away from the truth' is to have one's ears always in such a position that they will never come into contact with the truth, v. 4. To 'watch' means to be sober, to avoid the excitability of novel teaching which has no basis in truth. In times of departure from the truth of God's word, those who remain faithful to it will certainly have to 'endure afflictions'. Philip is the only evangelist, so called, in the New Testament; but Timothy was exhorted to 'do the work of an evangelist' - and so should we, v.5. Timothy was charged with completing the work of God effectively, leaving nothing undone. Is our commission, our responsibility, anything less? May the Lord help us to be diligent, zealous and faithful in preaching, teaching and evangelizing the word of God.

http://www.assemblytestimony.org/

NEW TESTAMENT THINGS CALLED ‘GREAT’

Weight of glory, 2Cor.4.17;

Grace, 2Cor.9.14;

Greatness of His power, Eph.1.19;

Riches of His grace, Eph.2.7;

Abundance of His grace, Eph.2.7;

Joy, 1Pet.4.13; Jude 24;

Promises, 2Pet.1.4.

by H. A. Barnes (England)

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‘GREAT’ DIVINE ATTRIBUTES IN THE PSALMS (see Psa.104.1)

Goodness, Psa.31.18; 145.7;

Glory, Psa.138.5;

Mercy, Psa.145.8; 86.13;

Power, Psa.147.5;

Tender mercies, Psa.119.156;

Merciful kindness, Psa.117.2;

Name, Psa.99.3.

by H. A. Barnes (England)

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God is willing to fill you out of His inexhaustable fulness — but it will be to do His will — He will not fill you for any other purposes.

Donald Ross

One cold winter night a boy stood in the street of Dublin, homeless, friendless and cold. He had begun to run with a street gang, and that very night they had agreed to meet in a certain street, at a certain hour.

As he stood at the appointed place, waiting, shivering with cold, a hand was suddenly laid on his shoulder. Was it the police? In the dark he could only see a tall form standing by him, and he shook with fear. But a kind voice said: "Boy, what are you doing here at this time of night? You have no business in the streets so late; go home - go to bed."

"I have no home, and no bed to go to."
"That's sad, poor fellow. Would you go to a home and a bed if I provided one?"

"That I would, sharp!" replied the boy.
"Well, in such a street, and at such a number, you will find a bed."

Before he could finish, the boy had started off. "Stop!" cried the voice, "how are you going to get in? You need a pass, no one can go in there without a pass. Can you remember that the pass is 'John 3:16'? Don't forget, or they won't let you in. 'John 3:16.' There, that's something that will do you good."

Joyfully the boy rushed off, repeating the words, and soon found himself at the place indicated and looking up at a pair of large iron gates. Then his heart failed him, they looked so grand. How could he get in there? Timidly he rang the bell. A gruff voice asked,

"Who's there?"
"Me, sir! Please, sir, I'm John 3:16," in very shaky tones. "All right, in with you; that's the pass," and in the boy went.

He was soon between sheets in a warm bed, and as he curled himself up to go to sleep, he thought, "This is a lucky name, I'll stick with it!"

The next morning he was given breakfast before being sent out into the streets, for this home was only for the night. He wandered aimlessly, hoping to avoid meeting his old companions and thinking about his new home when, carelessly crossing a street, he was run over. A crowd collected. The unconscious boy was placed on a stretcher and carried to the nearest hospital. He revived as he entered, but asked his name and address he could only answer "John3:16."

After his injuries had been attended to he was carried up into the accident ward. In a short time his injuries brought on fever and delirium. Then was heard in ringing tones and often repeated, "John 3:16! It was to do me good, and so it has!"

These persistent cries aroused the other patients. Bibles were pulled out to see what he meant. Here one and there another read the words:

"For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life."

As those poor, suffering patients read the loving words and heard the unconscious cry - "It was to do me good, and so it has!" - their hearts were touched and God used that text then and there for the conversion of souls.

Consciousness returned, and the boy gazed around him. How clean it looked, and how quiet it was! Where was he? Presently a voice from the next bed said, "John Thr-ree Sixteen, and how are you today?"

"Why, how do you know my new name?"
"Know it! You've never ceased with your John Thr-ree Sixteen, and I for one say "Blessed John Thr-ree Sixteen!"

It sounded so strange to the boy's ears to be called blessed - he for whom no one had ever cared.

"Don't you know where it comes from? It's from the Bible, God's Word to man."

"Read it to me," he said, and as the words fell on his ear he muttered, "That's beautiful! It's all about love, and not a home for a night, but a home for always."

He soon learned the verse, saying, "I've not only got a new name, but something with it."

On a bed near him lay an old man who was very ill. He groaned aloud, "I'm such a sinner. I'm not fit to die. What shall I do? Oh, what will become of me? God, have mercy!"

The boy heard his miserable words. Poor old man, he thought. He wants a pass. "Patrick," he called, "I know something that will do you good - quite sure - it done me good."

"Tell me, tell me quickly," cried Patrick. "If only I could find something to do me good."

"Here it is! Now listen, John 3:16. Are you listening?"
"Yes, yes; go on."

"John 3:16: For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life."

Through these words Patrick found peace in his dying hour, and entered into everlasting life - another soul brought to Christ in that hospital by means of a single verse blessed by the Holy Spirit.
"John 3:16" recovered. God blessed his simple faith, and when he left the hospital, friends placed him in a school and made education possible. He became an earnest worker for the Master, with John 3:16 as his favorite text.

"The blood of Jesus Christ . . . cleanseth us from all sin."
1 John 1:9

http://www.truthandtidings.com/cgi-bin/tt

Editorial: What is Man?

A. J. Higgins

Only a few miles from where I am writing this, a well-learned professor, sitting in his ivy tower of academia, has taken up the cause of the animal kingdom. His strident claim is called "speciesism." It is the assertion that humankind is only one of the many species in the world and does not have the moral and ethical right to view itself as different from other animals or to use other animals for its own benefit. We are merely another branch on the evolutionary tree and should not think ourselves distinct from our less developed relatives. While this may smell of mere evolutionary rhetoric, there is something far more sinister involved. While it is not likely that the Princeton Professor’s work will receive universal acceptance, the offspring which result from his teaching are already at work in our world. What is man? Wherein does he derive his value, if he has any? Are we any different from the beasts of the field and the fowls of the air? The Lord Jesus, disagreeing with the Princeton Professor, said, "How much is a man better than a sheep" (Matt 12:12), and "How much more are ye better than the fowls" (Luke 12:24). The Original Creator has set His value upon humankind and made us distinct and unique among His creation. Stamped with the image of God, able to relate to God, with individual wills which can be submitted and given to God, and (next column...)

with intelligence to be able to worship God, humankind stands removed by light years from all the rest of creation. If the tenets of "speciesism" are accepted, then euthanasia, abortion, and mercy killing all become acceptable means of helping society. But if humankind has intrinsic value as a result of unique creation, then these same acts are crimes against God. But for believers, the truth and its implications stretch beyond merely issues of life and its preservation, into the realm of eternity. With such conferred value in each individual, what about the eternal welfare of each? Is it worth preaching the gospel to see them reached? If man was made to be a worshiper of God and to serve God, do we with patience and tolerance work with believers who may not be as far along the spiritual road of discovery as we think we are? Do we see the value of each person for God - see their value not only as redeemed souls, but as Paul longed to do, "to present every man perfect in Christ Jesus" (Col 1:28)? "For whom Christ died" (1 Cor 8:11) may have direct reference to a believer, but it is also true in its scope for all humankind who tread God’s earth. May our values ever be adjusted by the Word of God, and our actions be consistent with it’s teachings.