Discipleship, Understanding, Obedience, Pulpit Helps ...€¦ · Web viewInstantly, the Lord gave me a song to sing to them. I sketched it out on a legal pad, intending to sing

Table of Contents:Pondering in Your Heart - - - - - - - - - - 1God’s Anointing: Sovereignty and Responsibility - -3Letting God Define Us - - - - - - - - - - - 4Exegetically Speaking- - - - - - - - - - - - 5Living out the Living Word- - - - - - - - - - 7Points to Ponder - - - - - - - - - - - - - - 8The Story behind the Song - - - - - - - - - - 9

Church Builders - - - - - - - - - - - - - 10Counselor’s Corner - - - - - - - - - - - - 11Book Reviews- - - - - - - - - - - - - - 12News Update- - - - - - - - - - - - - - -14Sermon Helps - - - - - - - - - - - - - - 15Puzzles and ‘Toons - - - - - - - - - - - - 17

__________________________________________________________________________________________Pondering in Your Heart: Thinking Deeply about ChristmasBy Joe McKeever

“But Mary treasured up all these things, pondering them in her heart” (Luke 2:19).

We have become a generation of non-thinkers. We enter the house and flip on computers and television. We slide into our cars and hit the switch for the radio. We go for walks with earbuds streaming nonstop chatter and music. In our bedrooms, we set dials to certain music or talk programs to lull us to sleep and others to wake us up.

In doing so, we deprive ourselves of a vital aspect of life, a major component of the Christian faith in particular—we fail to meditate on the things of God.

From the beginning, God has intended that His people would be reflective, would read His word and give thought to what they found there, would wake up in the middle of the night and lie there in thought on divine matters. “I remember your Name in the night, O Lord…” (Psalm 119:55). “At midnight, I will rise to give thanks to You, because of your righteous judgments” (Psalm 119:62). “Oh, how I love your law! It is my meditation all the day” (Psalm 119:97).

Now, the Lord has left certain treasures lying on the surface, perhaps to entice the children to come over and search deeper. But the best treasures—the mother lode of His riches—are rarely left exposed in full view, but await the diligent workman underneath the surface, yielding their wealth only to those willing to dig and study, to wait and think, to obey and pray and dig a little deeper.

Mary got it so right. Little wonder all generations since have held her in such high esteem, even if some may have overdone the matter. Mary demonstrates a life of faith and obedience. She vividly illustrates the reflective life and what it means to go forth in faithfulness when one’s heart is breaking and has no idea what lies ahead.

Like Mary, we would do well to treasure up all these things. We sometimes treasure old hurts and slights and take them out and study them, looking for new reasons to resent someone. We are known to treasure seductive memories and from time to time pull them out in secret and savor their forbidden pleasures all over again. Some will unearth the memory of ancient sins which did great damage

at the time and which the Lord has forgiven. We pull them out in secret and mull over them, to our detriment. We are such sinners.

Like Mary, we would do well to ponder these matters. In his aptly titled Eat This Book, Eugene Peterson says the word “meditate” from Psalm 1 (“on that law doth he meditate day and night”) suggests what a dog can do with a large bone. He gnaws on it, buries it, comes back later, uncovers it and chews on it more. He reburies it, and continues to return to work on that bone until one day it is no more. Where exactly is that bone now? Inside the dog. It has become a part of him. In the same way, God wills that His word would become part of us.

In the wonderful Christmas story, here are treasures which cry out for God’s people to read and love, to retain in our minds and hearts, and from time to time take out and reflect upon—to gnaw on, if you will.

I. Gabriel: How the Lord’s Angel Operated.With old Zacharias in Luke 1:20-21, Gabriel shows

himself to be rather short of patience when he strikes the questioning father-to-be with silence for an entire 9-month period until his son is born. We want to say, “Hey, ease up! He had a right to ask his question!”

In Luke 1:35-37, Gabriel is unusually patient and understanding with Mary, the maiden of Nazareth, when she asks basically the same question—“How can this be?” What’s going on here?

If Gabriel were human—and he is not, do not miss that—we might say he’s a lot like us. Truthfully, I’m prone to be a lot more patient and sympathetic with a sweet young lady than to a crotchety old geezer (someone like myself). Is it something that basic (so shallow, so simple), or does Gabriel see that behind Zacharias’ question is unbelief while faith stands guard behind Mary’s question? We are not given answers, but this is well worth thinking about. In the process, we might learn something about ourselves.

II. Mary: How the Handmaiden of the Lord Believed.

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The Lord hand-picked this young lady. How good is that? Now, there is a beauty contest worth the winning! (Beauty of a different type, to be sure, but beauty nonetheless—what the Apostle Peter called “the hidden person of the heart” in 1 Peter 3:4).

The angel called Mary “favored.” Anyone chosen by the Father to serve Him is honored and should respond respectfully, gratefully, and promptly. After a few exchanges, Mary gets her response right: “Behold, the handmaiden (bondslave) of the Lord” (Luke 1:38).

She had faith but she also had questions. There is nothing wrong with questions, and may we say, nothing wrong with honest doubt. After all, it’s not as though immaculate conceptions and virgin births took place every day.

She was already in the habit of contemplating life. “She was greatly troubled at this statement and kept pondering what kind of salutation this might be” (1:29). Why was she troubled? Put yourself in her shoes and I think you can figure this one out!

She asked questions, she was respectful, she thought about what she had been told, and finally she submitted to the Lord. Good pattern for all of us.

III. Elizabeth: What Did She Know and What Did It Mean to Her?

That line which faithful Catholics have recited for centuries and which fills the air space between here and Heaven every day and night was first voiced by Elizabeth, the cousin of Mary: “Blessed among women are you, and blessed is the fruit of your womb!” I’m no Catholic, but gladly add my tiny voice to all the others as we bless God, honor this precious lady, and worship the Son.

You have to wonder, however, how much of the big picture did Elizabeth know? When the baby moved within her womb, Scripture says she was “filled with the Holy Spirit” and uttered this blessing. Then she asked, “How is it that the mother of my Lord should come to me?” (1:43). She seems to have known a good bit.

Perhaps later she remembered little or none of this, and went through the same stages of wondering, questioning, doubting, and believing as so many other relatives of our Lord. Bear in mind, however: Luke got this story from somebody. In 1:2 he makes no secret of having done his research and received these accounts from “eyewitnesses and servants of the word.” So, conceivably, his source was Mary herself. (I’m betting on this. After all, she alone could have been his “primary source” for the Gabriel account.)

IV. Zacharias: The New Papa Speaks!That dad was one proud fellow. No one received a

cigar from Zacharias that day, but what he handed out was far better.

He let out a long pent-up burst of praise. To be silent for nearly a year, and then allowed to speak, what would his first words be?

Zacharias blesses God—and for what? For “visiting us,” for keeping His promises, for accomplishing what He set out to do after so long a period of silence from Heaven, and for this child in his arms who would be “a prophet of the Most High” ( 1:76).

While we are pondering, we are left to wonder how Zacharias felt when later his son John chose not to follow the usual career path—whatever that was—but became something of a hermit with odd ways, strange appearance, and unusual diet. Was he still as proud of his son as at the beginning? Or was he embarrassed at the jokes made at John’s expense? Was he even still living?

V. Joseph: The Role Model for Every Husband, Father, and Disciple Ever Since.

If Mary was—by her own admission—the “handmaiden of the Lord,” Joseph was nothing less. He was such a faithful man, so courageous, so obedient. God chooses His men well, doesn’t He?

Joseph has no speaking parts in Scripture. This and the silence concerning him during the three-year ministry of Jesus leads us to believe he was off the scene (no longer living), but that’s strictly a guess. Suppose he was still alive, still at work in Nazareth’s shop, paying the bills while Mary followed the Son and His entourage from place to place. Could he have done this and we not heard a thing? Surely Luke would have recorded something. Or would he? Think about that.

Conclusion: Think on These ThingsWell, I hope this will get you started. There is so

much more here. Choose any one sentence from the songs of Mary or Zacharias or any verse at all from chapter 2 of Luke and you can spend the day there, reflecting on its riches.

What we must not do is let the enemy pull the little scam which goes like this: “Why are you wasting time on this story? You have read it a hundred times! You know it. Go do something more productive.” He’s lying, of course, as usual. It’s what he does best.

Satan will say anything to keep us from discovering the wealth in God’s word and the joy of making these discoveries which add so much depth and height to our Christian experience. Don’t let him. Give the Lord your attention today. Shut off the distractions and turn your thoughts toward Him.

Joe McKeever is a retired Southern Baptist pastor from New Orleans, Louisiana. He blogs regularly at

www.joemckeever.com.

http://www.joemckeever.com/


__________________________________________________________________________________________God’s Anointing: Sovereignty and ResponsibilityBy Justin Lonas

Originally published in Pulpit Helps, September 2009.

Throughout Scripture, the concept of anointing plays a crucial role. The anointing of blood on the doorposts of the Israelites marked them as God’s chosen ones to be spared the Death Angel’s plague on the firstborn of Egypt. The pouring out of oil on priests and altars signified that they were set apart for the Lord’s work. Even the nation of Israel as a whole is referred to as God’s anointed (chosen) people.

In the historical books, we see the God’s use of anointing in marking the individuals He chose to lead Israel as kings. The title, “The Lord’s Anointed” is often used in these books as a synonym for the king. David, as a man anointed by God, understood the significance of this better than most.

As he fled from King Saul, David was presented with an opportunity to kill his adversary, but instead chose to show mercy, cutting off the edge of his robe. Later, he was convicted of even this act, saying, “Far be it from me because of the Lord that I should do this thing to my lord, the Lord’s anointed, to stretch out my hand against Him, since He is the Lord’s anointed” (1 Sam. 24:6). When the opportunity again presented itself, David again refused to touch Saul, telling his men, “Do not destroy him, for who can stretch out his hand against the Lord’s anointed and be without guilt?” (1 Sam. 26:9).

In 2 Samuel 1, after the Amalekite came seeking to curry favor with David with news of how he had put Saul to death, David indignantly rebukes and punishes Him: “‘How is it that you were not afraid to stretch out your hand against the Lord’s anointed?’ And David called one of the young men and said, ‘Go, cut him down.’ So he struck him and he died. And David said to him, ‘Your blood is on your head, for your mouth has testified against you, saying “I have killed the Lord’s anointed”‘” (2 Sam. 1:14-16).

In each case, David showed unwavering respect for the man whom God had chosen because of this very fact: God had chosen Him. The anointed one was seen as a representative of the one who anointed Him, and as such was to be treated with the same respect and reverence that God deserved. The Lord’s anointed was someone to work with, not against; God alone had a right to give orders to him or raise up His hand against him. For everyone else, he was “off-limits”.

There is a larger lesson here, namely, that we have to trust God’s plans and timing. Because God is sovereign, nothing happens outside of His plan—there is a sense in which all people and things are “His anointed”, set aside for His perfect purposes. The people and circumstances He’s

surrounded us with aren’t ours to control. We can only navigate our lives by clinging to Him as He orchestrates our situation for His great glory.

The story of the Lord’s anointing doesn’t stop there, however. In David’s own words in the Psalms, he blesses the Lord for His anointing and prophesies about the ultimate “Anointed One” to come from His lineage—Jesus Christ.

Psalm 2 shows us a king who comes in the Lord’s might to both terrify the wicked and provide a refuge for those who follow God. Psalm 18:50 speaks of the Lord’s preservation and protection of His anointed but also his descendents: “He gives great deliverance to His king, and shows lovingkindness to His anointed, to David and his descendents forever.” The use of “forever” seems to indicate a spiritual dimension to the anointing of the lineage of David—the Lord will preserve them in eternity through the work of Christ.

Elsewhere in the Old Testament, the theme is intensified. Isaiah 61 clearly paints a picture of Jesus as the Lord’s anointed. “The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the afflicted; He has sent me to bind up the brokenhearted, to proclaim liberty to the captives and freedom to prisoners” (Is. 61:1). Jesus quoted this passage to establish His identity as the Son in the Gospels (Luke 4:18, Matt. 11:5).The New Testament, anointing carries much the same connotation, and is used specifically of Jesus in several instances. Peter in Matthew 16:16 is prompted by the Holy Spirit to answer the Lord’s question of identity by calling him “the Christ, the Son of the living God.” Later, in Acts 4:27, Peter refers to Jesus as the one God anointed, and in 10:38 speaks of Him being anointed by God “with the Holy Spirit and with power.”

Anointing, in Hebrew, is the word mâshach, meaning painted or marked. In the Old Testament, it takes on the connotation of consecration for the Lord’s purposes. A consecrated person is a mâshîyach, from which we transliterate the word Messiah. The name “Christ” likewise comes from the Greek word christos (“consecrated one”, from chrio—to smear or rub, figuratively, to consecrate)—every time your Bible records the name Jesus Christ, read it as “Jesus, the Lord’s Anointed.” The Lord’s anointing, according to Alexander MacLaren is “the symbol of the communication of a true divine influence…which fitted him as well as designated him for the office that he filled.” It is, he says, the Spirit of God upon the chosen one that sets apart, energizes, and moves Him.


The anointing of Christ, though unique in respect to His being in the Godhead and His work of redemption, is passed on to each believer in the form of our calling to follow Him and make disciples. Paul, writing to the Corinthian church, states that “He who establishes us with you in Christ and anointed us is God, who also sealed us and gave us the Spirit in our hearts as a pledge” (2 Cor. 1:21-22). 1 Peter 2:5 describes believers as “a holy priesthood to offer up spiritual sacrifices acceptable to God through Jesus Christ.”

We are set apart for “God’s own possession” (1 Pet. 2:9), and we are each individually “the Lord’s anointed.” Even the name “Christian” bears that significance—we are “little anointed ones.” As such, we have God’s protection, preservation, and call. We also have a responsibility as His

representatives to carry His name and His purpose everywhere we go.

Being a follower of Christ is a much more significant and costly endeavor than simply “being saved”; it is a calling to the abundant life in Him (John 10:10). He created us to bring Him glory, and, through the Spirit, He has set us apart and renewed our ability and desire to worship Him. Everything else about our lives as believers centers on that fact and flows from it. The awe that David and others had for the Lord and His anointing should characterize our life and work and draw us into a deeper walk with Him.

Justin Lonas is editor of Disciple Magazine for AMG International in Chattanooga, Tennessee.

__________________________________________________________________________________________Letting God Define UsBy Shea Oakley

We must let nothing in our earthly lives, whether good or bad, define us. We must allow ourselves be defined by God and by our relationship with Him. The world, the flesh, and the Devil will all do their worst to prevent us from seeing our heart of hearts through this lens, but it is vital we do so anyway.

It is all too easy to think of our deepest being at any given moment truly being what we at that moment may feel ourselves to be: unbelieving, unloved, unknown, rejected. It is a discouragingly effortless thing to self-define at such times, to decide that our subjective self-perceptions are the only reality about who we are. In those low spots, it seems so much easier to believe what may be a lie of the soul than to choose to believe otherwise. Yet, as Christians, this is exactly what we are called upon to do, both for our own good and for that infinitely greater good: the glorification of our God.

Thankfully it is the very essence of deity to have absolute sovereignty over determining what is true and what isn’t. In fact God, Himself, is truth. He is the only One who knows exactly what is in a man, far beyond what the man himself does, and far more accurately. We not only do ourselves a disservice when we try to exhaustively know who we are by our own wits, we also usurp our Lord’s rightful place as the One who really does know. Comprehensive self-judgment is a sin for both these reasons. It is a sin against our new selves in Christ and, far more importantly, a sin against Christ Himself who has given us those new selves through His all-surpassing self-sacrifice on our behalf.

Therefore the better way to Christian “self-knowledge” is paradoxically found in knowing Someone else, knowing His loving character and experiencing the love that flows from that character into our hearts. Our deeply-desired perfecting is an outcome of our ongoing

saving and sanctifying relationship with Jesus Christ. In that relationship we are “re-defined” as beings being transformed into His likeness, gaining His character. Beyond that, in a mysterious sense, we gain this identity at the very moment of conversion. Ours is an enduring identity held for us in Heaven even as we are progressively entering into it during our time on earth.

The great 20th century Christian teacher and author, A. W. Tozer, had this to say, in the form of a prayer, about our identity as believers: “Help us to believe the intensity, the eternity of the love that has found us. Then love will cast out fear; and our troubled hearts will be at peace, trusting not in what we are but in what Thou hast declared Thyself to be.”

Tozer here highlights that the truly received redeeming love of God, through Christ, enables us to know that we are saved by God’s perfect attributes, one of which happens to be infinite, eternal love. It is His very identity that, in a sense, ultimately saves us—in giving our lives to His Son we are now found “in Him”; no longer in ourselves. We come to trust in who He is and what He is doing in our lives rather than in what all the other voices, internal and external, try to tell us about who we are. In the end it is a deepening knowledge of our Lord’s character, being poured into us and transforming us that we must look to for deliverance from every fear, including those that stem from wrong personal ideas about who we really are.

© Shea Oakley. All Rights Reserved.

Converted from atheism in 1990, Shea Oakley has written over 350 articles for electronic and print publications since

2002, including Disciple Magazine (and Pulpit Helps Magazine), The Christian Herald, The Christian

Post, Christian Network and Crosshome.com. In 2003 he


graduated from Alliance Theological Seminary with a Certificate of Theological Studies. Shea and his wife Kathleen make their home in West Milford, New Jersey.

__________________________________________________________________________________________Exegetically Speaking—by Spiros Zodhiates

The Great CommissionMatthew 28:18-20

From Exegetical Commentary on Matthew, 2006, AMG Publishers.

[16] In obedience to Jesus’ command (vv. 9-10), the eleven disciples departed for Galilee to encounter the risen Christ. They “marched on (from poreúomai [4198], to proceed) to Galilee, to a mountain that Jesus had appointed (from tássō [5021], to arrange, appoint) to them” (a.t.). So certain was Jesus of His resurrection that He even told His disciples on which mountain to meet Him afterward. Possibly this was the mountain (óros [3735]) near the Sea of Galilee where Jesus retired to pray during His ministry (Matt. 14:23). No other person has ever made an appointment to meet someone following his or her death and kept it. In Matthew 26:32 Jesus had prophesied, “But after I am risen again, I will go before you into Galilee.”

[17] Again, Jesus was worshiped, this time by the eleven disciples: “And when they saw (from eídon, the aorist of horáō [3708], to see and perceive) Him, they worshiped (from proskunéō) Him, but some doubted (from distázō [1365], to doubt or to hesitate)” (a.t.). An alternate translation of the verb distázō is “to hesitate.”

The Greek has two verbs for doubt. The one is amphibállō (n.f.) and the other distázō (1365). Only distázō is used in the New Testament. Matthew 14:31 says, “O thou of little faith, wherefore didst thou doubt?” In our present verse, it is translated “but some doubted” (28:17). This concerned the eleven true disciples of Jesus Christ who had already marched into Galilee to see the risen Jesus at the mountain where Jesus said He was going to meet them. Now they had no reason to doubt the resurrection of Jesus. He was not in the grave. That was a fact. Even the guards could not explain it.

The verb edístasan refers to the true disciples, who were persuaded about the risen Christ, but they hesitated about the evangelization of the world. The verb distázo in Matthew 14:31 is used in conjunction with the adjective, calling Peter “a man of little faith” (oligópiste [3640]) for hesitating to go to Jesus Christ who walked on the water (Matt. 14:22–33; Mark 6:45–52; John 6:15–21). The same Jesus also told the disciples to disciple all nations, baptizing them in the name of the Father, the Son, and the Holy Spirit.

Jesus’ appearance was changed (hē idéa, from eídon, aorist of horáō meaning to perceive). The noun “idea” in English derives from idéa. It is the recognition a person has of a past acquaintance. Mary Magdalene

recognized Jesus after He spoke her name at the tomb. Having been freed from demons who had possessed her, she became a follower of Jesus (Luke 8:2, 3). She proved faithful to Him and His cause to the very end. She was at His crucifixion (Matt. 27:56; John 19:25) and burial (Matt. 27:61; Mark 15:40, 47); she helped prepare the materials to embalm Him (Mark 16:1); and she was the first to go to the sepulchre after the resurrection (Matt. 28:1; Luke 24:10).

At Christ’s Second Coming, those who died in Christ will be raised first, then those believers who are still alive will be caught up together with them to meet Christ (háma [260]) (Matt. 13:29; 24:26-27; 1 Thess. 4:13-18; 5:10). The verb used in 1 Thessalonians 4:17 referring to what will happen to believers is expressed by the Greek verb harpagēsómetha, translated “we…shall be caught up” from harpázō (726) to catch up, to pluck, to snatch away, especially used for the rapture (Acts 8:39; 2 Cor. 12:4; Rev. 12:5). Second Corinthians 12:2 says that Paul was caught up into paradise, the third heaven (trítou ouranoú), where he heard unspeakable words (árrēta [731], inexpressible, rhēmata [4487] specific words having divine significance).

The rapture refers to the saved people who make up the church (ekklēsía [1577]). The believers resurrected and those living when Jesus Christ comes again have a dual relationship with Christ. His Spirit took possession of the believers’ spirits and made them one spiritual family. In Matthew 18:20, Jesus said, “For where two or three are gathered together in my name, there am I in the midst of them.”

This is why Matthew 28:17 states, “but they hesitated” because they were believers of little faith (oligópistoi [3640]). Today believers’ little faith is the culprit for not accomplishing great things for God. The great things are megaleía (3167), and the verb is megalúnō (3170), which Mary, the mother of Jesus, used in her Magnificat (Luke 1:46–56), translated “magnify” which seeks to manifest God’s greatness (megaleiótēs [3168], Luke 9:43; 2 Pet. 1:16). In Luke 1:47, Mary acknowledged her unborn Son as the Lord her God and Savior. The same verb, echarítōsen, an intransitive verb in the case of Mary, was used in the angel Gabriel’s greeting in Luke 1:28. The same word is used in Ephesians 1:6 for believers as a result of their active faith in Christ (toís pisteúousin [John 1:12]).


Their faith in Christ makes it possible for Him to give them His grace (charízomai, which is equivalent to charitóō).

Jesus’ promise that He would precede His disciples into Galilee implied some ministry to be done there. Perhaps now, even after the resurrection, they still were hesitant to take a stand for His name. The disciples had difficulty accepting the bodily resurrection of Jesus Christ at first. Mark 16:11 says they did not believe Mary Magdalene even after she had seen Christ risen from the dead. And Mark 16:12-13 says they did not believe two other disciples (probably Cleopas and his companion, as recorded in Luke 24:13–31) to whom Jesus appeared in another form while they were walking into the country. But when they heard later testimony from Peter, John, and the women that Jesus rose and the tomb was empty (John 20:2–18), some believed. Thomas doubted, but when he physically “handled” the risen Christ, he believed (John 20:26–29).

[18] Once the resurrection was verified, Jesus dispelled the disciples’ hesitation and assured them of the promise He gave in John 14:12–14 that believers would perform greater works when the Holy Spirit personally came on them (John 16:7). Oddly, even the ascension bewildered the disciples. The angels asked, “Why stand ye gazing up into heaven?” (Acts 1:11).Before His actual ascension, Jesus explained its full theological import: “All authority (exousía [1849], moral right and physical power) is given (from dídōmi [1325], to give) to Me in heaven and in earth” (a.t.).

[19] The giving of all authority in heaven and earth to the Son is the foundation for world evangelism (Mark 16:15). In Matthew’s presentation of the Great Commission, Jesus gave only one imperative command: “make disciples” (mathēteúsate, the aorist active imperative of mathēteúō [3100], to disciple or teach a student).

The first verbal phrase in the verse is translated by almost all English versions into idiomatic English as an imperative itself, “Go ye….” But, in Greek, it is an aorist passive participle (poreuthéntes from poreúomai [4198], to proceed), designed to indicate a circumstantial action that accompanies the main verb. When used with an imperative command, as here, the participle of attendant circumstance presents an activity to accompany the fulfilling of the imperative. It takes on the character of an imperative command itself, which explains why most English versions translate it as “go and make disciples.”

The verb poreúou (second person singular present middle/passive deponent imperative of poreúomai [4198)], as poreuthéntes here) is followed by the imperative “make disciples (mathēteúsate, from mathēteúō [3100]) of all nations.” The expression poreuthéntes mathēteúsate (i.e. “having marched on to make disciples”), would be futile if the parable of the true vine did not teach that every believer should produce as much fruit as humanly possible with God’s divine enablement (John 15).

We fulfill the Great Commission only when we go to reach others and make disciples of them. The proper translation is something like: “having gone (or “as you go”), make disciples….”

This is the same thing that Mark describes in his version of the Great Commission as given in Mark 16:15: “Having gone (poreuthéntes, the same participle of attendant circumstance as used in Matt. 28:19) into all the world, preach (kērúxate, the aorist active imperative of kērússō [2784], to proclaim, preach) the gospel (from euaggélion [2098]) to every created being (from ktísis [2937])” (a.t).

We make disciples through preaching or proclaiming the Gospel to people. The Gospel of the death and resurrection of Jesus Christ must be preached “first” (1 Cor. 15:12). The Great Commission should always be connected with the Lord’s resurrection and the authority He has in heaven and on earth.

The Lord Jesus Christ is unique. Because “all authority” (v. 18) presupposes a divine nature, He does not pass all this power to created individuals or institutions. Accordingly, when the Lord commanded the Eleven to make disciples of all nations, He did not mean they were to force nations to acknowledge Christ, as some attempted in the Crusades.

In addition to the participle of attendant circumstance, “having gone,” two adverbial participles of manner describe how to make disciples, that is, what is involved in fulfilling the command to make disciples. Both participles are in the present tense, indicating that they are to be performed over and over again as often as the need arises. The first present participle of manner is “baptizing (from baptízō [907]) them.” The pronoun in the phrase, “baptizing them,” removes the idea that whole nations are in view. Autoús is masculine, whereas éthnē is neuter (tá éthnē). Thus, “them” refers to persons within the nations rather than the nations themselves. We are commanded to disciple individuals from all nations. Those who respond in faith (presupposed here) must be baptized.

These believers are to be baptized “in the (one) name of the Father, and of the Son, and of the Holy Spirit,” that is, the Triune God. The single name embraces Father, Son, and Holy Spirit in one distinct Deity; otherwise, Matthew would have said “names.” “Baptizing” (from baptízō [907]) means primarily an identity that signifies burial with Christ and resurrection with Him into newness of life (Rom. 6:4).

[20] Beyond baptizing, Jesus commanded the disciples to be “…teaching (from didáskō [1321]) them to observe (from tēréō [5083], to hold fast, keep faithfully) all things as many as I commanded (from entéllomai [1781], to command) you” (a.t.). Jesus taught, “On these two commandments hang all the law and the prophets” (Matt. 22:40), and the greatest is “love” (agápē [26], Matt. 22:38) toward God and toward our fellow humans (Matt. 28:34–


40). And John forever links our love for the Lord with our obedience to Him. Jesus said, “Ye are my friends, if ye do whatsoever I command you” (John 15:14).

After the Lord’s final commands came the promise of His special presence: “And lo (idoú [2400], “behold” something special, the imperative of eídon/eidō [1492] from horáō [3708], to see and perceive), I am with you all the days (hēméras [2250]) until (héōs [2193], unto) the end (from suntéleia [4930], completion, consummation; from sún [4862], together with; and télos [5056], end, completion, goal) of the age (from aiōn [165]). Amen” (a.t.).

The definite article before “days” marks out a specific age that will terminate at the end of people’s opportunity to repent and accept God’s free gift of forgiveness—the church age. “Until” (héōs) does not mean that the Lord will abandon us after this period. It simply means that during this particular time that may be characterized by persecution, He will manifest His special presence to us. Suntéleia, the end or consummation, also occurs in Matthew 13:39-40, 49; 24:3 and Hebrews 9:26 (where it appears with the plural “ages”) and defines the purposeful goals God determines and executes.

“World” is a mistranslation in the King James Version of aiōn. The word means “age” and, similarly to

the way “hour” is used in the New Testament, this period or age is filled with redemptive content flowing out of the eternal plan of God. Kósmos (2889) is better translated “world.” Technically the term kósmos includes outer adornment and structure; it does not mean empty space. Structure includes a philosophy of life. Since the fall, human philosophy has been predominantly anti-God. Therefore, the term “philosophy” is a misnomer, since no one can hate God and love (true) wisdom, which is what true philosophy is. “For the wisdom of this world is foolishness with God. For it is written, He takes the wise by their own craftiness” (1 Cor. 3:19; a.t.).

The risen Christ promises to be “with” (metá [3326]) His disciples, as well as being “in” (en [1722]) them in the Person of the Holy Spirit (John 14:17; Col. 1:27). No wonder the Lord tells us to “Behold!” His presence should excite and motivate us to endure under the worst of trials and to persevere against the worst of persecutions.

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

Guarding What Has Been Entrusted1 Timothy 6:12-21

Coming to the end of this first letter to Timothy, Paul again exhorts his “true child in the faith” (1:2), challenging him again to “fight the good fight.” As we’ve seen previously from the letter’s context, this fight was to keep the true Gospel alive in the church at Ephesus and to rebuke and remove leaders who would teach to the contrary. It is a fight that continues into Paul’s next letter (2 Timothy, which we will begin studying through next month), and indeed in churches around the world to this day.

In the preceding verses of chapter 6, Paul calls out the false teachers misuse of church leadership and teaching for the sake of monetary gain, which leads him to passionately remind Timothy to “flee from these things” and pursue a ministry marked by “righteousness, godliness, faith, love, perseverance, and gentleness” (6:11). This echoes his statement that true ministry is not motivated by earthly considerations, but that “the goal of our instruction is love from a pure heart and a good conscience and a sincere faith” (1:5).

Here, he renews his plea, reminding Timothy of his own calling and the stakes of battle. “Fight the good fight of faith; take hold of the eternal life to which you were called,

and you made the good confession in the presence of many witnesses” (6:12). Whereas the words Paul chose in the first occurrence of this phrase (derived from strateuomai) described big-picture warfare for the sake of the church, here he uses a more localized term (agōnizomai—which often specifically referred to sports) that reflects more of a personal struggle to keep the faith. Likewise, it seems that Timothy’s “good confession” here has less to do with his call or ordination (as referenced in 1:18 and 4:14) and more to do with his public profession of personal faith. Paul warns Timothy to guard not just the church, but his own heart as well.

Paul then intensifies his exhortation, urging Timothy to continue in faithful obedience for the long haul, with a challenge that morphs into a unique doxology. “I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who testified the good confession before Pontius Pilate, that you keep the commandment without stain or reproach until the appearing of our Lord Jesus Christ, which He will bring about at the proper time” (6:13-15a). In a nutshell, Paul pleads with Timothy to live in unashamed obedience to God’s call in his life until his death or the Lord’s return, but

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http://www.amginternational.org/


the doctrinal elements he includes serve to give pastoral weight to his encouragement.

First, he offers his charge “in the presence of God”, essentially saying God is witness of his words; that it is not his exhortation but God’s. Second, Paul references God’s authority as creator and sustainer of life, which shows both His authority and His love and concern for His creatures. Third, he likens Timothy’s faithfulness to Christ’s testimony before Pilate, calling to mind both the reality of persecution for the witness of the Gospel and the work of Christ in going to the cross according to God’s perfect plan. Lastly, Paul says that pursuit of righteousness continues until the return of Christ, which will come according to God’s perfect will. This gives urgency to the command (no one knows the day or the hour of the Lord’s return), but also, presumably refutes one of the messages of the false teachers—that the final resurrection had already occurred (cf. 2 Tim. 2:18).

At this point, Paul transitions to full doxology, extolling God as the undisputed sovereign of the universe before whom all idols, emperors, and false teachings will fall, and who justly demands worship from all men. “He who is the blessed and only Sovereign, the King of kings and Lord of lords, who alone possess immortality and dwells in unapproachable light, whom no man has seen or can see. To Him be honor and eternal dominion! Amen” (6:15b-16). As with other statements of faith and praise in this letter, Paul’s words are carefully chosen to repudiate the false teachings about the nature of God and His interaction with men that had been spread through the church. He wants to be sure that Timothy, and by extension, the whole congregation at Ephesus, remembers just who it is that has saved and called them.

At the crescendo of this hymn to God’s power and glory, we would expect the letter to wrap up nicely. Instead, Paul adds one more layer of instruction for Timothy to pass on to the church. This fits more with his commands from earlier chapters, and is included here almost as if he says “Oh yes, one more thing….” He writes: “Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy. Instruct them to do good, to be rich in good works, to be generous and ready to share, storing up for themselves the treasure of a good foundation for the future, so that they may take hold of that which is life indeed” (6:17-19).

The command’s placement here perhaps flows from his warning against the love of money in 6:5-10—he wants to be clear that those who have been given much by God are not worthy of condemnation simply because of their wealth, but that they have a special need to trust God fully. He reminds the wealthy that their riches are given to be used and enjoyed according to God’s perspective. Wealthy believers must be careful not to be proud (as though they were worth more to God) or to “fix their hope” in something as fleeting as money, but to rely on Christ in all things. They must use their earthly riches to be “rich in good works,” giving generously as the Lord leads with eternity in view.

In an especially poignant message for Western Christians today, where nearly every member of every church is “wealthy” according to ancient standards, Paul ties good works to generosity—the ways we spend our time and money reveal more about our commitment to Christ than what we say or sing in church.

In closing, Paul affectionately calls on Timothy to guard the Gospel and to continue in faithful ministry with purity of heart and mind. “O Timothy, guard what has been entrusted to you, avoiding worldly and empty chatter and the opposing arguments of what is falsely called ‘knowledge’—which some have professed and gone astray from the faith. Grace be with you” (6:20-21).

As he so often does in his letters (Eph. 5:6, Col. 2:8, etc.), Paul warns Timothy against the seductive power of the world’s wisdom, “what is falsely called ‘knowledge’,” and tells him to avoid that path. He knew, as a student both of Greek thought and the graceless law of the Pharisees, that any wisdom apart from Christ leads only to destruction. A life marked “a pure heart and a good conscience and a sincere faith” comes from being washed in Christ’s blood, marinating in God’s Word, and living unashamed of the truth (Rom. 1:16-17) in word and deed.

Paul closes his letter by commending the grace of God to his friend and protégé. Even in his thorough teaching and trust in Timothy’s faithfulness, he knows that it is only by God’s power that any of us stand. As we move next month into studying 2 Timothy, we will see that trust in God’s grace on full display at the end of Paul’s life when everyone and everything else has been stripped away.


__________________________________________________________________________________________Points to Ponder—by David L. Olford

A Message of Mega Joy

Text: “Fear not, for behold, I bring you good news of a great joy that will be for all the people…” (Luke 2:10b). “Let us go over to Bethlehem and see this thing that

has happened, which the Lord has made known to us…” (Luke 2:15b). “And the shepherds returned, glorifying and


praising God for all they had heard and seen, as it has been told them” (Luke 2:20).

Thought: Luke 2:1-8 tells of the timing, the location, the circumstances, and the actual birth of Mary’s firstborn son. Luke has already presented the significance of this birth (Luke 1:26-38), as he writes concerning the visitation of the Angel Gabriel to Mary and what Mary was told concerning the birth of “the Son of the Most High” (Luke 1:32).

Now after writing about the actual birth of the child (Luke 2:1-7), Luke presents the message of “an angel” to a group of shepherds (Luke 2:8-20). This message reveals further the significance of this birth in Bethlehem. The content of the message is described as one of “great joy.” The angelic announcement could almost be translated, “I gospel great joy to you” (Luke 2:10). This great joy, in the Greek, literally “mega joy,” was and is due to the announcement of the birth of “a Savior, who is Christ the Lord” (Luke 2:11).

What strikes me about this section of Scripture (Luke 2:8-20) is that it focuses on the angel’s announcement or the gospel itself. Not only was God active in the actual birth of the “Son of the Most High,” God was active in revealing the significance of this activity to potential witnesses. The angel was a preacher of the gospel of Christ, a message of great joy. This message had to be “preached” in order for the activity of God to be “made known” (Luke 2:15) and for great joy to be experienced. So, putting ourselves in the sandalsof the shepherds, notice that this message of Mega Joy was:

I. Received Meaningfully (Luke 2:15-16)The Shepherds recognized that this message was

from the “Lord.” It was the Lord who had “made known” the events in Bethlehem. I suppose they could have rejected the message or questioned its source, but that was not the case. Instead they decided to act immediately on the basis of the message.

II. Confirmed Personally (Luke 2:16-17)The shepherds went quickly and “found” and “saw”

what was told them. They not only witnessed the baby, the Savior, they became witnesses to the truthfulness of the message they had received from the angel (Luke 2:16-17).

III. Proclaimed Publically (Luke 2:17-19)The Shepherds “made known” to others not just

what they found and saw, but “the saying that had been told them concerning this child” (Luke 2:17). The message of the angel was now being spread abroad to others through the shepherds. It is interesting that the response of all who heard was “wonder,” not necessarily belief. These shepherds became the first preachers of the gospel message. Mary, on the other hand, treasured and pondered “all these things,” which probably included the message that the shepherds heard from the angel.

IV. Celebrated Joyfully (Luke 2:20)The Shepherds not only told others, they eventually

returned to their place of work and service “glorifying and praising God.” They had confirmed the message “as it had been told to them” and this confirmation of the message had touched their own lives. They directed glory and praise to God, which was and is the appropriate response to the message of “Mega Joy.” We don’t hear anything more of these shepherds, but the last word concerning them indicates that they personally embraced the gospel of great joy and directed their joyful response to God Himself in worshipful celebration.

Thrust: Let’s praise and glorify God not only for giving His Son to and for us, but for revealing Him to us through His Word. During this season of the year, let’s receive this Word meaningfully afresh, confirm it personally anew, proclaim it publically as the Lord leads, and celebrate it joyfully for His glory.

David L. Olford teaches expository preaching at Union University’s Stephen Olford Center in Memphis,

Tennessee.__________________________________________________________________________________________The Story behind the Song—by Lindsay Terry

To Strengthen a Grieving MotherSong: “God Will Make a Way”

“I will even make a way in the wilderness, and rivers in the desert” (Isa. 43:19).

Many songs that are meaningful to Christians were born during a dark period in someone’s life. A deep tragedy was the background for one of Don Moen’s most influential and widely known songs. The message in the lyrics and the beauty of the melody have caused it to cross over from the

genre of praise and worship to other categories of Christian music.

The following is how Don related his story to me about his song: “My wife’s sister and her husband, Craig and Susan Phelps, were involved in a car accident during a ski trip they were taking from their home in Oklahoma to a resort in Colorado. Way out somewhere in the Texas

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panhandle their van was hit by an eighteen-wheeler. The truck hit a rear panel of the van with such force that all four of their children were thrown out.

“The children had just left their seats, where they were buckled in, to lie down for a nap on a ‘bed’ positioned in the rear of the van. In the darkness only the crying of their severely injured children made it possible for Mom and Dad to find them—all except one-their nine-year-old son, Jeremy, who they finally located lying by a nearby fence. He was already dead. His neck had been broken.

“Craig, a medical doctor, picked up his son and tried to revive him, but God said to him, ‘Jeremy is with me. You deal with those who are living.’ They sat for forty-five minutes, out in the wilderness, waiting for an ambulance.

“They asked me to sing at the funeral, so I boarded a plane the next day, March 19, 1987, and headed for Oklahoma. As I sat on the plane, wondering what I should say to them, I began to read in the book of Isaiah. My eyes went to chapter 43, verse 19, ‘I will even make a way in the wilderness, and rivers in the desert.’ Instantly, the Lord gave me a song to sing to them. I sketched it out on a legal pad, intending to sing it at the funeral, but they had already planned to ask me to sing Henry Smith’s ‘Give Thanks,’ so I sang their request instead.

“After the funeral, I was sitting with them, holding them in my arms. I cried with them, and through my tears I said, ‘The Lord gave me a song for you.’ And I began singing, ‘God will make a way…where there seems to be no way.’”

Don continued, “I made a taped copy of the song for Susan to play on her small cassette player just above her

kitchen sink. I knew that when all of the people had gone, and everything was said and done, that there would be days when she needed to hear that God was working in ways she couldn’t see.”

God does work in many ways that we do not understand. Young Jeremy’s friends heard that he had become a Christian before the accident. Many of them began to ask how they might know Christ so that they could go to heaven when they died. Jeremy’s mother later related how she made a quick decision between the time she got out of the van and the time they found her son. She knew that she had to make a choice between becoming bitter and angry and accepting God’s plan for their family at that time. Good things happened as a result of making the decision to embrace God’s will no matter what that would mean in their lives. She later agreed that God really did make a way for them.

At first Don protested F. G. Baldwin’s suggestion that the song be recorded, citing that it was “much too simple.” But after discussing it with the staff at Integrity, the song was placed in an album titled Eternal God.

In times of trial, and especially in times of extreme trial, we need to be assured that we have a God who loves us and will provide for our every need.

© 2008 by Lindsay Terry. Used by permission.

Lindsay Terry has been a song historian for more than 40 years, and has written widely on the background of great

hymns and worship songs including the books I Could Sing of Your Love Forever (2008), from which this piece is

excerpted, and The Sacrifice of Praise (2002).

__________________________________________________________________________________________Church Builders—by Bernard R. DeRemer

Matthew Henry: Commentator

Matthew Henry (1662-l714) was born at Broad Oak, Wales, shortly after his father, Philip, had been forced to resign from ministry in the Church of England under the Act of Uniformity because he refused to allow the king and the bishops to dictate how he ministered.

Though weak and sickly as a child, he was so precocious that he could read the Bible at age 3. His father was blessed with financial means, so young Matthew was able to begin his education at home and to continue at an academy in Islington. His studies included Latin, Greek, Hebrew, and French.

As a young man, Henry travelled to London, where he began studying law at Gray’s Inn. Soon, however, he gave up his legal studies to pursue theology and ministry as his father had. In 1687, he was ordained a Presbyterian

minister and became pastor at Chester, where he labored for 25 years.

Henry married twice. His first wife, Katherine, died in childbirth less than two years after their marriage. A little more than two years later, he remarried to Mary Warburton, with whom he had nine daughters (several of whom died in infancy) and a son.

We know comparatively little of Henry’s pastoral work, but his written words give him a voice in the Church to this day. He is famous for his Exposition of the Old and New Testaments, now commonly known as Matthew Henry’s Commentaries, an exhaustive verse-by-verse study of the Bible. Henry died before the work was completed, but a team of other nonconformist pastors completed the last section on the New Testament epistles based on notes from Henry’s sermons.


Henry wrote other works, including daily devotionals and a biography of his father, which have been published in various collections over the years.

The value of Henry’s exegetical work “lies not in their critical but in their practical and devotional emphasis.” George Whitefield is said to have read through the books four times, the last time on his knees. Charles Spurgeon declared, “Every minister ought to read it entirely and carefully through once at least.”

In 1714 he suffered a stroke while travelling to London to preach and shortly thereafter went to be with the

Lord. “…Well done thou good and faithful servant…” (Matt. 25:21).

Bernard R. DeRemer chronicled the lives of dozens of heroes of the faith in more than a decade of writing for

Pulpit Helps Magazine. He continues to serve in this capacity as a volunteer contributor to Disciple. He lives in

West Liberty, Ohio.

References: Who Was Who in Church History, by Elgin S Moyer, excerpts used by permission of Moody Publishers. Wikipedia (www.wikipedia.org/wiki/Matthew_Henry).

__________________________________________________________________________________________Counselor’s Corner—by James Rudy Gray

Using Questions in Counseling

Originally published in Pulpit Helps, December 2006.

One of the great teaching methods of Jesus Christ was to ask questions. He did not ask the questions to gain information but to help people learn and understand. For example, Matthew 16:13-16: “Now when Jesus came into the district of Caesarea Philippi, He was asking His disciples, ‘Who do people say that the Son of Man is?’ And they said, ‘Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets.’ He said to them, ‘But who do you say that I am?’ Simon Peter answered, ‘You are the Christ, the Son of the Living God.’”

Observe in that exchange that history’s greatest teacher and counselor asked questions that require more than just a simple yes or no answer. People had to think.

By the same token, Christian counselors can effectively employ appropriate questions in the counseling process. The temptation for most of us who counsel is to ask questions that can be answered “yes” or “no.” This type of question is not very effective in counseling. However, open-ended questions that require a more substantial response can provide insight and understanding.

Another mistake is to do too much work for a counselee. We can try to tell a person how they ought to feel, think, or behave, but that will not be as effective as asking pertinent questions that force them to think. It is important to understand how a person is thinking about something before we can be a change agent in God’s hand as we try to help them adjust their thoughts.

Counseling is not preaching. Counseling, by its very nature, is geared more toward a one-to-one connection. It is more personal, more involved, and more intimate than preaching, simply because we are getting to know in some detail a particular person. Counseling takes time and

requires patience. Progress is most often measured in terms of a series of small steps instead of one giant leap.

If we are interacting with a counselee about a recent behavioral issue, we could ask, “Why did you do that?” That is a logical question but a more effective one might be, “What were you thinking or feeling just before you did that?” We might even inquire, “How did you feel afterwards?” A counselor may not agree with a counselee’s values or actions, but if he can ask penetrating questions and listen actively, the entire counseling process will likely be much more effective. Listening is extremely important for a counselor, but we must ask the right questions in order to gain insight.

A counselor may know the answer to something before even asking the question. Following Jesus’ method, the question in this case would not be to gain information but to help both counselor and counselee gain insight and understanding.

Leading questions are seldom good questions to use in counseling. For example, “Did you feel guilty after you lied?” A counselee may acquiesce to the counselor’s lead and simply agree. He or she may just say yes or no. Either way, the process of counseling is thwarted.

Instruction and teaching are important elements in counseling, but in order to better understand a person and his or her problems, good questions timely asked can open the doors to gaining better understanding of the issues.

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 editor of The Baptist Courier,

the official newspaper of the South Carolina Baptist Convention.

http://www.baptistcourier.com/


__________________________________________________________________________________________Book Review—12/24/12

Top Ten Reads of 2012By Justin Lonas

Like many of writers and editors, I spend a great deal of my time reading news and opinion articles, essays, books, blog posts, and more. Much of what I read is for the benefit of Disciple readers–it’s hard to know what to publish if you don’t keep up with what’s going on in the world and the Church. Additionally, a huge chunk of reading time is devoted to studying God’s Word and theology–knowledge is not the be-all-end-all of Christian life by any means, but it’s hard to live rightly if you don’t know truth. Finally, some of the material that passes my eyes is simply to gain perspective on the wider world, to find new examples of faith and courage through biography, to see truth and lies played out in fiction, etc. All good writing, should teach as well as delight, and as with nourishment, a balanced diet of reading keeps our minds healthy, active, and productive.

What follows are 10 (ish) of the best books I encountered in 2012, in alphabetical order. These books are not all from Christian publishers (or authors), but they each blessed me in some way. Also, most of these books were not published this year, but simply made their way to the top of my “to-read” list at some point in the year.

1. Bonhoeffer: Pastor, Prophet, Martyr, Spy, by Eric Metaxas

Dietrich Bonhoeffer had always lurked on the periphery of my understanding of Church life. I’ve read snippets of Discipleship and Life Together, and some of his ideas therein have given voice to some powerful convictions about what it means to love God and neighbor. Metaxas’ biography opened up Bonhoeffer’s life, giving weight to his words by showing the faithful, heroic, consistency of his commitment to God and His Word. Bonhoeffer’s understanding that belief in God and obedience to Him are inseparable is on full display in the story of his stand for truth and love–even unto death–against Hitler and the evil he unleashed on the world. As an aside, Eric Metaxas came to speak for ourparent organization’s 70th anniversary in November, and I got to have dinner with this thoughtful, kind, and humorous man.

2. Civilization: The West and the Rest, by Niall Ferguson.Ferguson examines the triumph of Western

Civilization in the last half-millennium, identifying 6 “killer apps” that propelled development in the West above and beyond the other major world powers of the early modern era: 1) Competition, 2) Science, 3) Property Rights, 4) Medicine, 5) The Consumer Society, and 6) The Work

Ethic. He analyzes modern history though this rubric, offering example after example of how these phenomena took root in the West, but were ignored or suppressed in the majority world. Today, he argues, the West has forgotten these institutions and begun to decline, whereas the “Rest” have beaten the West at its own game by downloading them. His thesis definitely seems to hold water, and his warning to Westerners to recapture the foundations of their prosperity and culture before it is too late is especially prescient.

3. Counterfeit Gods: The Empty Promises of Money, Sex, and Power, and the Only Hope that Really Matters, by Timothy Keller

I read this at the recommendation of an old and trusted friend, and I wasn’t disappointed. Like other works of Keller’s that I’ve read, this book is short, to the point, and bold in its approach to its subject. He pares away rhetorical flourishes, side-notes, allusions, and deeper discussions to cut to the chase–a bruising theological argument that all sin begins with idolatry. He shows how our sinful hearts can manufacture idols from anything, turning finite things (even, or especially, good things) into ultimate things, the loss of which sends us spiraling into despair. An excellent prompt to reflect, repent, and fix your hope on Christ alone.

4. The Hole in Our Holiness: Filling the Gap between Gospel Passion and the Pursuit of Godliness, by Kevin DeYoung

DeYoung’s latest book is an challenging and loving corrective of what he observes as a diminished concern for living according to God’s standards among today’s Christians, particularly those who claim the Gospel message–that we are not saved by works but solely through God’s grace–most deeply. He points out that the Law of God has a much larger purpose than simply to show us God’s standard (though it does), to convict us of sin (though it does), or to remind us of how unattainable perfect righteousness is apart from Christ (which it does very well indeed). He argues the rather obvious point that God’s Law should also give us a direction in which to strive to be like Christ, that believers can and should live in a way that pleases God.

5. The Holiness of God, by R. C. SproulSomehow, I’d never read this book until this year,

but I’m glad not to have attempted it before having some


good life experience to properly appreciate God’s power and perfection beyond the “Sunday school” understanding. Sproul mines Scripture to portray God as He is–the infinite, perfect, uncreated God of the universe who created the heavens and the earth and sustains them by His Word, and cannot abide sin. He shows that the great mystery of theology and philosophy rests in the fact that this same God chooses to reveal Himself to sinful men in explicit terms and desires to be reconciled to them. Sproul is at his finest here, inviting readers to come and lose themselves in awe as they contemplate their maker, what He has done for them, and what He asks of them.

6. Jayber Crow, by Wendell BerryI’ve long appreciated Wendell Berry’s essays on

the nature of life, society, and agriculture. In today’s rapidly-urbanizing world, he offers a voice of opposition, encouraging us not to forget the land that produces our food and to think about what we stand to lose with each technological and political innovation. He has also written a large body of fiction, much of which is centered around the fictional town of Port William, Ky. (modeled on his own hometown). Jayber Crow, is one story in that group, meditating on life and the upheaval that “progress” brings to a community. As powerful a picture as any I’ve read of what we’ve lost as a culture in speeding up our lives and of what we stand to gain by slowing them back down.

7. Technopoly, by Neil Postman and The Next Story: Life and Faith after the Digital Explosion, by Tim Challies

Postman’s Technopoly was a “town crier” announcing the arrival of an age in which mankind began to trust machines rather than gods or even human reason. He makes a compelling case for the dangerous proliferation of information and technology to the point where all power and authority in our lives is ceded to human inventions and the “experts” who operate them. Where Postman’s critique comes up short is in his disbelief in the existence of an all-powerful creator who holds all things, even the man-made doomsday of technology, in His hands.

The Next Story is Tim Challies’ effort to echo and amend Postman’s warning for Christians who, even though we cling to God and His salvation, can be seduced and distracted by technology and information overload. Taken together, these two books give us a healthy skepticism toward technology (which is desperately needed in today’s world), but also a framework to become what Postman calls “loving resistance fighters” for the art of living well in the midst of a changed world.

8. Tempted and Tried: Temptation and the Triumph of Christ, by Russell D. Moore

Books on sin and temptation typically don’t “hit the spot” for us–we’d rather focus on the good things Christ brings than the dark depravity from which He saved us. Moore helpfully breaks that silence, delineating between temptation (which even Christ endured) and giving in to its call (sin), and challenging Christians to find strength for the resistance in Christ’s own battle with Satan in the desert. He writes with an uncannily clear vision of the human soul, piercing our false ideas and shining the light of the Gospel into the recesses of our hearts. This is not a ”how-to” on the “victorious Christian life”, but an invitation to see ourselves daily as sinners in need of a Savior.

9. The Tipping Point, Blink, and Outliers, by Malcolm Gladwell

Gladwell’s social psychology trilogy delves into the nature of how men and women make decisions, find success in their pursuits, and effectively change the world through communication. In each of these volumes, he cautions us not to take the world we see at face value, but to think critically about the ways we process information and act on it. These three books ought to be required reading for any professional, as the findings he discusses have tremendous implications for the way we do business, industry, politics, and even Christian ministry are profound. Gladwell eloquently challenges our assumptions about the world and hopefully urges us learn and grow for improvement of our lives. Though he is not (to my knowledge) a believer, Gladwell’s observations remind us of God’s common grace in giving people knowledge and skill to serve one another.

10. Wordsmithy: Hot Tips for the Writing Life, by Douglas Wilson

Great stuff for writers here, but good thoughts on human communication in general. We all write at least something on a regular basis–as Wilson put it, without words we’d be left with just pointing and grunting–so it behooves us to do a good job in whatever medium we’re using to say what’s on our minds. If you write (or speak) for a living, this goes on the must-read list, and I’d give it a hearty recommendation for everyone else as well. This short little book is far more than just a manual for better writing; Wilson calls us as Christians to be truthful and winsome in how we tell God’s story (and the millions of little stories that point to it) to the world.


__________________________________________________________________________________________News Update—12/24/12


Egyptians Take to the Streets to Reject Islamist Constitution

Egypt’s opposition is leading mass protests to reject the Islamist-backed draft constitution, days after President Morsi claimed victory in the first round of voting amid allegations of polling violations, International Christian Concern reports.

The National Salvation Front, a coalition led by Nobel Peace Prize laureate Mohamed El Baradei, called for mass demonstrations Tuesday to urge rejection of the constitution, which was finalized by the Islamist-dominated constituent assembly after Christians and secular parties had pulled out of it, alleging marginalization.

Ten of Egypt’s 27 districts cast ballots Saturday, Dec. 15—following which the Muslim Brotherhood claimed the constitution was approved by 57 percent of those who voted—and voting in the remaining governorates is scheduled for this coming weekend. The constitution must be approved by more than 50 percent of voters who cast ballots.

According to rights groups, irregularities and violations marred Saturday’s voting—including the presence of Muslim Brotherhood members at the polls, women being prevented from voting because they weren’t wearing Islamic veils, and Christians being denied entry to polling stations.

Religion Today Summaries

Christian Radio Host Frank Pastore DiesChristian radio talk show host Frank Pastore died

December 17 from injuries suffered Nov. 19 in a motorcycle accident on the I-210 freeway in southern California, the Orange County Register reports.

Pastore, 55, suffered head trauma after being thrown from his motorcycle, and was flown by helicopter to the hospital, where he remained in a coma. Pastore’s three-hour daily afternoon program, “The Frank Pastore Show,” had aired on KKLA/99.5 FM since 2004, focusing on social and political issues from a Christian perspective. The show received the prestigious National Religious Broadcasters “Long Form Radio Program of the Year” award in 2011.

Pastore, who tells his life story in his book, Shattered: Struck Down but Not Destroyed, was a professional baseball pitcher for the Cincinnati Reds (1979-85) and the Minnesota Twins in 1986, and his testimony about becoming a Christian includes how he was transformed from a “practical atheist” and “evolutionist.” Pastore leaves behind a wife and two children.


Atheist Billboard in Times Square Dubs Jesus a ‘Myth’

The group American Atheists has put up a billboard in Times Square with an anti-Christian message, WORLD

News Service reports. The billboard features a picture of Santa Claus and the caption “Keep The Merry!” above a picture of Jesus with the caption “Dump the Myth!”

American Atheists’ David Silverman told Fox News: “Most Christians are really atheists who feel trapped in their family’s religion. They need not be Christian to enjoy the holiday season.” Silverman said a private donor paid more than $25,000 to have the billboard posted above a nightclub in the crossroads of the world for one month, ending Jan. 10, 2013.

“We chose Times Square because it is a place where people go to shop and be festive, which has nothing to do with religion,” Silverman said. Lamar Outdoor, the advertising giant that leased the space to Silverman’s group, said it wasn’t the company’s place to censor the message.


27 Dead, Including 20 Children, in Connecticut Elementary Shooting

Twenty-seven people, including 20 children, were killed Friday when a gunman clad in black military gear opened fire inside Sandy Hook Elementary School in Newtown, Conn., the Associated Press reports. It is the nation’s second-deadliest school shooting, exceeded only by the Virginia Tech massacre in 2007.

Eighteen children—all between the ages of 5 and 10—and six adults died at the scene. Two more children died at an area hospital. The shooter’s mother was also killed at her home before he entered the school.

According to officials, the shooter, Adam Lanza, walked into the school shortly after 9 a.m.; the first 911 calls started ringing in the Newtown emergency service department around 9:30, and local officials quickly requested help from state police. Witnesses described hearing loud popping noises as he fired at students, teachers and administrators, and adults cowering in nearby classrooms counted as many as 100 shots. Lanza took his own life before police could apprehend him.

Connecticut State Police Lt. Paul Vance confirmed all of the shooting took place in two rooms, in one section of the school. “This is a tragedy of unspeakable terms,” Gov. Dan Malloy said. “You can never be prepared for this kind of incident. What happened will leave a mark on this community and every family impacted.” Sandy Hook Elementary School has around 600 students between kindergarten and fourth grade.


Nigerian Christians Ask for Prayer at Christmas Amid Attacks

Nigerian Christians are asking American churches to pray they will be safe from attacks this Christmas, CBN News reports. The radical Islamic group Boko Haram is carrying out a war to drive Christians from northern


Nigeria, and dozens of Christians have died in bombing attacks during Christmas services the past two years.

Rev. Musa Asake, general secretary of the Christian Association of Nigeria, says he’s “very, very worried”—but he says that won’t stop Nigerian Christians from going to church on Christmas. He is asking Christians in America to pray that “the Lord will intervene to protect churches.”

More than 770 people have been killed in Boko Haram attacks so far this year, making 2012 the worst year of violence attributed to the group.


Ministry Helps 38 Workers Leave Abortion ClinicsA ministry started by a former Planned Parenthood

center director is succeeding in helping abortion clinic workers leave the industry, Baptist Press reports.

And Then There Were None (ATTWN), started by Abby Johnson after her departure from a Planned

Parenthood clinic in Bryan, Texas, has helped 38 workers leave the abortion business, according to a report by LifeSiteNews.com. Johnson said her organization was helping five workers leave the same clinic in Atlanta, and three already have jobs. It has also assisted three employees of a Houston clinic.

“[W]hen a worker came to us from a late-term abortion clinic in Houston, we were thrilled,” Johnson said. “But when she was able to reach out to two workers who were still inside the clinic...and then was able to pull them out with our ministry’s help...we were beside ourselves.”

Johnson worked at the Planned Parenthood clinic in Bryan for eight years, serving as its director for more than two years. She left her position and became a pro-life advocate in 2009 shortly after witnessing the destruction of a 13-week-old unborn baby as part of an ultrasound-guided abortion she assisted in.


__________________________________________________________________________________________Sermon Helps—from www.sermonhall.com

Sermon OutlinesFour Calls1 Pet. 1:29

Intro.: There are many calls; it is vital we know of God’s call. “The Mighty One, God the Lord, has spoken, and called the earth from the rising of the sun to its going down…. He shall call to the heavens from above, and to the earth, that He may judge His people…. Offer to God thanksgiving; and pay your vows to the Most High: call upon Me in the day of trouble: I will deliver you, and you shall glorify Me” (Ps. 50:1, 4, 14-15).I. The Call of Death (We Cannot Ignore It—Heb. 9:27).

B. We are strong and well—that’s fine;C. We hope to remain so—that’s natural;D. We may be disappointed—that’s possible;E. We will die—that’s certain;F. We’d better get ready—that’s wisdom.

II. The Call of the Resurrection (We Cannot Ignore It—John 5).III. The Call of the Judgment (We Cannot Ignore It—Matt. 25:31ff).IV. The Call of the Gospel (We Can, but Should Not, Ignore It).

A. 2 Thessalonians 2:14 (To redeem us from the condition of Rom. 3:23).B. Romans 1:16; 5:8C. Mark 16:15-16; D. Revelation 22:17

Conc.: We should call on Him. We need to respond to Him (Heb. 12:25).

Anonymous

False ShepherdsIntro.: In relating the evil practices of false shepherds, Zechariah provides a blueprint of precisely the obligations of true shepherds.I. False Shepherds Fail:

A. To visit those that are missing.B. To seek out the vulnerable lambs.C. To heal the wounded sheep.D. To feed the healthy sheep.

II. Instead, False Shepherds:A. Devour the best of the flock.B. Tear off their hooves (crippling them).

Conc.: If we would be good shepherds, under Christ our Shepherd, we must nurture God’s flock as faithful stewards.

Anonymous

IllustrationsCelebrate the Light!

My students in science class had good answers when I asked them what light is—”If we didn’t have light we couldn’t see”; “Something that makes us happy”; “Grandpa likes to sit in the sun. It makes him feel good”—but they missed the answer I was seeking, so I put a pot of ivy into a dark closet for a few days.

On the third day I brought the ivy back into the light. “It’s all droopy!” said one pupil. “It looks sick!” said another. But I knew I had made my point when one student exclaimed: “Living things need light to live.” Children have such insights. In reality they became my teacher.


We need the Light of God to live, too. “God is light; in him there is no darkness at all” (1 John 1:5). Knowing this is truly something that makes you happy, like my student said. Sitting in the presence of the Son makes one feel good, like my student’s grandpa.

Walking in the light of Jesus enables the believer to see by faith, and that leads to a victorious life. “But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin” (1 John 1:7).

Sin, on the contrary, breeds in darkness. Most crimes are committed in the dark. Suicides increase in gloomy weather. Cabin fever occurs in a long dreary winter. Without light, life cannot exist, physically or spiritually. How we need the “Light” of a risen Savior.

Joan Clayton

The Time is ShortIn a certain factory, where each man was required

to finish so much work in a given length of time, bells were rung at intervals to remind the men just how much time they had left. “The men work better when they realize that the day is slipping away from them,” the manager explained.

The same thing is true of us concerning spiritual things. We need often to be reminded that “the time is short.” “The night cometh when no man can work” (John 9:4). We work better when we realize that the day is slipping away from us.

Anonymous

Bulletin InsertsGeneral WisdomEvery job is a self-portrait of the person who did it. Autograph your work with excellence.

The Sword and Staff

Often our trials act as a thorn hedge to keep us in the good pasture; but our prosperity is a gap through which we go astray.

Charles H. Spurgeon

The best way to get rid of an enemy is to make a friend of him.

When the danger is past, God is often forgotten.

Our words may hide our thoughts but actions will reveal them.

Why should we expect to be given more knowledge if we do not use what we already have?

Worrying about tomorrow only gives us less time today to be about our duty.

The creed you really believe is spoken not by your lips, but by your life.

Do not let Satan deceive you into thinking that when you plan carefully to sin secretly no one will be harmed.

A small leak will sink a great ship.

People cannot change truth, but truth can change people.

One of the hardest things to take is one of the easiest things to give—criticism.

The man who graduates today and stops learning tomorrow is uneducated the day after.

These 11 anonymous

__________________________________________________________________________________________Puzzles and ‘Toons

Church ‘Toons by Joe McKeever


Answers to last issue’s puzzles:

Father Abraham and Hidden WisdomBy Mark Oshman

Originally published in Pulpit Helps, December 1996

Hidden Wisdom on next page


Documents

Discipleship, Understanding, Obedience, Pulpit Helps ...€¦ · Web viewInstantly, the Lord gave me a song to sing to them. I sketched it out on a legal pad, intending to sing