Table of Contents:In Christ

Ultimate Reality

Back to the Basics

Exegetically Speaking

Living out the Living Word

Points to Ponder

The Story behind the Song

Church Builders

Counselor’s Corner

Book Reviews

News Update

Sermon Helps

Puzzles and ‘Toons

___________________________________In Christ: How God Loves Us, Adopts Us, and Sustains UsBy Charles Haddon Spurgeon

I. The Love of Christ“And to know the love of Christ, which

passeth knowledge, that ye might be filled with all the fullness of God” (Eph. 3:19).

The love of Christ in its sweetness, its fullness, its greatness, and its faithfulness, passes all human comprehension. Where shall language be found which shall describe His matchless, unparalleled love towards the children of men? It is so vast and boundless that, as the swallow but skims the water, and dives not into its depths, so all descriptive words but touch the surface, while depths immeasurable lie beneath. Well might the poet say, “O love, thou fathomless abyss,” for this love of

Christ is indeed measureless and fathomless; none can attain unto it.

Before we can have any right idea of the love of Jesus, we must understand His previous glory in its height of majesty, and His incarnation upon the earth in all its depths of shame. But who can tell us the majesty of Christ? When He was enthroned in the highest heavens He was very God of very God; by Him were the heavens made, and all the hosts thereof. His own almighty arm upheld the spheres; the praises of cherubim and seraphim perpetually surrounded Him; the full chorus of the hallelujahs of the universe unceasingly flowed to the foot of his throne: He reigned supreme above all His creatures, God over all, blessed forever.

Who can tell His height of glory then? And who, on the other hand, can tell how low He descended? To be a man was something, to be a man of sorrows was far

more; to bleed, and die, and suffer, these were much for Him who was the Son of God; but to suffer such unparalleled agony—to endure a death of shame and desertion by His Father, this is a depth of condescending love which the most inspired mind must utterly fail to fathom. Herein is love, and truly it is love that “passeth knowledge”! O let this love fill our hearts with adoring gratitude, and lead us to practical manifestations of its power.

II. Children of God “For ye are all the children of God by

faith in Christ Jesus” (Gal. 3:26).The fatherhood of God is common to

all his children. Ah! Little-faith, you have often said, “Oh that I had the courage of Great-heart, that I could wield his sword and be as valiant as he! But, alas, I stumble at every straw, and a shadow makes me afraid.” Listen, Little-faith. Great-heart is

God’s child, and you are God’s child too; and Great-heart is not one whit more God’s child than you are. Peter and Paul, the highly-favored apostles, were of the family of the Most High; and so are you also; the weak Christian is as much a child of God as the strong one.

As the hymnist wrote: “This cov’nant stands secure, Though earth’s old pillars bow;The strong, the feeble, and the weak,Are one in Jesus now.”All the names are in the same family

register. One may have more grace than another, but God our heavenly Father has the same tender heart towards all. One may do more mighty works, and may bring more glory to his Father, but he whose name is the least in the kingdom of heaven is as much the child of God as he who stands among the King’s mighty men. Let this cheer

and comfort us, when we draw near to God and say, “Our Father.”

Yet, while we are comforted by knowing this, let us not rest contented with weak faith, but ask, like the Apostles, to have it increased. However feeble our faith may be, if it be real faith in Christ, we shall reach heaven at last, but we shall not honor our Master much on our pilgrimage, neither shall we abound in joy and peace. If then you would live to Christ’s glory, and be happy in His service, seek to be filled with the spirit of adoption more and more completely, till perfect love shall cast out fear.

III. Christ, Our Life“When Christ, who is our life, shall

appear, then shall ye also appear with Him in glory” (Col. 3:4).

Paul’s marvelously rich expression indicates, that Christ is the source of our life.

“You hath He quickened who were dead in trespasses and sins.” That same voice which brought Lazarus out of the tomb raised us to newness of life. He is now the substance of our spiritual life. It is by His life that we live; He is in us, the hope of glory, the spring of our actions, the central thought which moves every other thought.

Christ is the sustenance of our life. What can the Christian feed upon but Jesus’ flesh and blood? “This is the bread which cometh down from heaven, that a man may eat thereof, and not die.” O way-worn pilgrims in this wilderness of sin, you never get a morsel to satisfy the hunger of your spirits, except ye find it in Him!

Christ is the solace of our life. All our true joys come from Him; and in times of trouble, His presence is our consolation. There is nothing worth living for but Him; and His lovingkindness is better than life!

Christ is the object of our life. As speeds the ship towards the port, so hastens the believer towards the haven of his Savior’s bosom. As flies the arrow to its goal, so flies the Christian towards the perfecting of his fellowship with Christ Jesus. As the soldier fights for his captain, and is crowned in his captain’s victory, so the believer contends for Christ, and gets his triumph out of the triumphs of his Master. “For [him] to live is Christ.”

Christ is the exemplar of our life. Where there is the same life within, there will, there must be, to a great extent, the same developments without; and if we live in near fellowship with the Lord Jesus, we shall grow like Him. We shall set Him before us as our divine copy, and we shall seek to tread in His footsteps, until He shall become the crown of our life in glory. Oh! How safe, how honored, how happy is the Christian, since Christ is our life!

Three selections from Morning and Evening

Charles Haddon Spurgeon (1834-1892), “the Prince of Preachers,” was a renowned pastor and author who served as pastor of

London’s Metropolitan Tabernacle for 38 years. His works are still widely read today.

Back to top.___________________________________Ultimate RealityBy Shea Oakley

Facing reality is sometimes hard, but living in unreality is worse. The Christian journey is about moving from the unreal to the real. We are born into a world that calls delusion truth. In fact, it does this so effectively that at one time many of us fully believed we could have a healthy, happy, and meaningful life while leaving the God of the Universe completely out of the picture.

Only eating the horrible fruit harvested from living in estrangement from Him brought us to our senses, and to our rebirth. Part of that rebirth was seeing ultimate reality, His ultimate reality, for the first time in our lives.

But some of us have been to a place where, after enduring terrible pain we feel we did not deserve, we have been tempted to blame God and walk away from Him. For a moment we think of our old way of existing, as being somehow easier or better than facing the daily struggles that are part and parcel of the Christian walk. So we look back at the days we knew before Jesus came into our lives, imagining something better was there for us. Usually such musings, thanks be to God, do not last very long. This is because they wilt when we also remember the terrible meaninglessness of those days.

Such meaninglessness is the product of living in a “reality” that does not include

God. We may have had money, power, pleasure or fame, but it was in a spiritual vacuum and all these things ultimately led us deeper into the lie of the serpent. The serpent’s deception was simple yet profound; he told us we did not need God to find meaning, purpose, and blessing in our lives.

When we, in the persons of our first parents Adam and Eve, believed him, our once-real world become horribly unreal, though our fallen hearts learned to think otherwise. Only divine intervention could restore us to true sanity, which we mistakenly came to think was already ours. The blood of the Son of Man has achieved many things for us within the greater rubric of salvation. One of these things was the opening of our eyes to what is truly real, and always has been.

Of course this opening of our eyes was just the beginning. Discovering God’s

truth is part of the grand pilgrimage we walk out in this life. Such discovery is progressive. In fact it is an ongoing process. This is why no one believer has a monopoly on truth. There is always more to find.

There is also a need to test all we have come to believe is truth, for we still live in the serpent’s neck of the woods. The Devil is forever trying to lure us back into believing the deception he has personally fathered and continues to feed to an unbelieving world. You can be sure that when those “turn back from the plow” temptations hit us Satan and his surrogates are somehow involved.

The best thing to do when such moments come is to remember what made us Christians in the first place. Before our rebirth, most of us rode the lies—the unreality we believed to be real—into the pit. The darkness finally became visible as it began to suck the will to live out of our

being. All of the once-pleasant things in our past, things that we had made idols out of in the absence of God, ultimately dragged us to the very gates of Hell.

It was then that we cried out to our Lord and exchanged the dark lies of a fallen world and fallen self for the bright, blessed truth of God and the redemption He offers. When we remember the emptiness and despair we knew and compare it to the incredible fullness and hope we have found, the past does not look as good as it first did. We realize that our temporal troubles will pass away and we will once more know the joy of His presence. We again understand that reality, ultimate and redemptive, is only found in Him, and it is Him that we truly want.

© 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.Back to top.

___________________________________Back to the Basics: We Always Live What We Really BelieveBy Justin Lonas

A version of this article was published in Pulpit Helps, January 2008.

Over the centuries, pastors, scholars, and theologians have endeavored to move men and women to live in righteousness, to walk in the pattern of Jesus Christ, and to serve and honor Him in all that we do. There is, however, one vital point without which it is impossible for anyone to heed that call—the centrality of Bible-based doctrine to all of our actions. All our efforts to engage the lost, foster community within the church, and expand God’s Kingdom are for naught if they don’t point people to the Lord of Heaven as revealed in Scripture.

The Church has spent a lot of time calling its members to action, but we need to remember that all of our actions flow from the beliefs of our heart. We are always predisposed to live out what we believe—just look at the world around us. Those who live for themselves act according to self-interest; those who live for business do everything according to the bottom line, etc.

Ideas have consequences and actions are only indicators of the attitudes of our hearts. In order to live rightly, we must purpose to know God’s will in our hearts; in order to know God’s will, we must first know and love His Word.

The Bible itself is the keenest reminder of the preeminence of the Word. Its longest chapter, Psalm 119, is entirely devoted to the truth, power, and beauty of the Word and its value to us. The books of the prophets show how God’s omnipotence is conveyed in His word as in Jeremiah 23:28: “‘Is not My word like fire?’ declares the Lord, ‘and like a hammer which shatters a rock?’” In the New Testament, the Apostle Paul illustrated time and again the ways that God’s truth is a beacon in a confused world: “For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written, ‘I will destroy the wisdom of the

wise, and the cleverness of the clever I will set aside’” (1 Cor. 1:18-19).

We are told to be like Christ, and He knew Scripture backward and forward. He used it to dispel temptation (Matthew 4), to rebuke the Pharisees (Matthew19, et. al), and to teach about Himself (Luke 7:22, et. al). Jesus also showed that devotion to the Word is one of the truest marks of those who follow Him. He said in John 8:31b-32, “If you continue in my word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free.”

As we see throughout the New Testament (particularly in Romans and Galatians), the Word of Truth is vital to our salvation in telling us the only way. It enables us to share with others, and it guides our actions. Paul writes in 1 Timothy 4:6: “In pointing out these things to the brethren, you will be a good servant of Christ Jesus, constantly nourished by the

words of the faith and of the sound doctrine which you have been following.” The Word is an anchor that keeps us focused on Christ; if our actions are grounded there, it keeps us from veering away from the will of God.

Certainly not the least of the reasons the Word should be central to our lives is the fact that Jesus is the Word of God incarnate (John 1, Rev. 19:13, et. al). It behooves us to be grounded in the Word, for to do so is to ground ourselves in Christ. The ultimate end of knowing the Word is knowing the fullness of Christ. He is the revealed source of our righteousness and worship. To miss that connection in any discussion of Scripture is a tragedy.

Finally, we ought to be devoted to living out the Word because it is commanded of us. Jesus says that if we love Him we will follow His commandments (John 14:15), and James 1:22 instructs us to

“Prove yourselves doers of the word, not hearers only who delude themselves.” There is no half-hearted commitment to the Truth—either we allow it to change us completely and guide our every step, or we disregard its power and “delude ourselves.”

Commitment to God’s Word has always been basic assumption behind nearly all of Disciple Magazine’s content; at times however, we need to remind ourselves and our readers of that fact. We make every effort to back up all our arguments and statements on the truth of Scripture. If that can’t be done, we won’t publish them. We have to hold on to the rock of Truth, because if we don’t, nothing we say will have any merit whatsoever.

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

Tennessee. Back to top.

___________________________________Exegetically Speakingby Spiros Zodhiates

Jesus’ Death—Part 1Matthew 27:45-50

From Exegetical Commentary on Matthew, 2006, AMG Publishers.

From Mark 15:25 we learn that Jesus was placed on the cross at 9 a. m. Although the sun is brightest at noon, a strange phenomenon occurred. Mark 15:33 tells us “darkness was over the whole land” and lasted until 3 p.m.

[45] Darkness “became” (egéneto, the aorist middle of gínomai [1096], to occur, take place) on all the “earth” (gēn, the accusative of gē [1093], earth) for three hours. Gē sometimes includes the earth, but

more frequently it means the land. Most translations render it “the land” here, meaning the land of Palestine (see v. 51 where the earthquake was most likely restricted to Jerusalem and its environs). Metaphorically, the cross was darkness to the entire universe—the culmination of evil.

[46] By mid-afternoon, Jesus cried out to His Father: “About (perí [4012], around) the ninth hour (3 p.m.), Jesus cried (anebóēsen, the aorist tense of anaboáō [310] from aná [303], an emphatic, or ánō [507], up or upward, suggesting the direction of His cry toward His Father; and boáō [994], to cry) with a loud voice, saying, ‘My God, My God (Hebrew: Eli, Eli), why (lāmāh [4100, OT], for what reason?) hast thou forsaken me (sabachthaní [7662, OT])?’”

As Matthew moves us from Hebrew/Aramaic to the Greek translation, we have, “My God, my God, why (hinatí [2444] from hína [2443], for what purpose;

and tí [5101], to what end specifically) hast thou forsaken (egkatélipes, the aorist tense of egkataleípō [1459], to forsake; from en [1722], in; and kataleípō [2641], to desert) me?” This last verb literally means to leave behind, abandon or forsake (from katá (2596), an intensive, or kátō (2736), down; and leípō (3007), to leave).

What happened here? Let us start with what did not happen. The Trinity did not fragment; that is, there was no ontological disjunction between the Father and the Son who “are one” (John 10:30). The Trinity cannot decompose because it is not a composition as, for instance, chemicals. The writer of Hebrews tells us that the Son of God took human nature on Himself in order to die (Heb. 2:9, 14). When He was forsaken, however, it was not for His own sin, which He did not have (Heb. 4:15) but for the sins of humanity (2 Cor. 5:21).

From Jesus’ “why?” we can take heart. The first thing we say when things go wrong or we must suffer is, “Why, Lord?” But note how quickly Jesus’ “why?” turned to “It is finished!” Let us not condemn ourselves too severely when we question God’s temporal actions in our lives, but let us eagerly wait for His eternal purposes.

We should also keep in mind that the very question, “Why hast thou forsaken me?” was addressed to “My God, my God.” At no time was Jesus’ faith in or His personal relationship with His Father interrupted. Jesus confirmed that in spite of the ordeal He was enduring, He was conscious of the eternal, unbroken relationship He always had with the Father (John 17:5).

[47] When some who stood there heard Jesus cry out, they thought He was calling for the prophet Elijah to save Him. They might have inferred as much from

Malachi 4:5, which says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD.” Perhaps Elijah’s physical translation into heaven, added to this prophecy, raised their expectations for some glorious reappearance in history.

[48] The thought that Jesus was calling for help aroused sympathy among some hearers. One ran, took a sponge, filled it with vinegar, put it on a reed, and gave Jesus a drink. “Having put it on a reed,” the text continues, “he was giving [Him] something to drink (epótizen, the imperfect tense of potízō [4222])” (a.t.). We get the impression that the man was caring for Jesus over a period of time, although his actions could have been another form of ridicule. “Vinegar” (óxos [3690], a sharp wine that tasted like vinegar; the noun óxos is related to the adjective oxús [3691], sharp) was a cheap, poor wine mixed with

water, a common drink among the poorer classes (Sept: Num. 6:3; Ruth 2:14). This time the vinegar did not contain the bitter substances that the first offer had, which Christ refused (v. 34). Possibly a guard gave Him a drink from his own vessel (John 19:29, 30) after hearing Jesus pray for the forgiveness of His enemies.

[49] We can see how easily the two names, Eli and Elias, might be confused, especially when articulated from a dry, thirsty throat (see John 19:28). The callous individuals who thought Jesus called for Elias actually rebuked the man who mercifully gave Him a drink, urging him instead to see if Elias would come in response to Jesus’ call.

[50] In spite of the abusive mockery and physical pain Jesus endured for six hours, He still had the strength to muster a final, loud cry just before His death. However, this time He was unable to

enunciate any words but simply “cried out (kráxas, the aorist participle of krázō [2896], to cry; a verb related to the onomatopoeia krá, the raucous sound of a crow, roughly corresponding to our English ‘caw’) again with a loud voice and yielded up the ghost (pneúma [4151], spirit)” (a.t.).

The verb “yielded up” is aphēke (the aorist tense of aphíēmi [863], to let go; from apó [575], from; and híēmi [n.f.], to send). In other places, the verb exépneusen (ekpnéō [1606], to breathe out) is used to describe the departure of the spirit (pneúma) from the body (see also Mark 15:37; Luke 23:46). At a specified time, Jesus committed His human spirit into the hands of His Father, separating from His living body (sōma [4983]), which then became a corpse (ptōma [4430], a dead body). A good example of this is found in Luke 8:55 where Jairus’ daughter’s spirit “came again” (epéstrepse, the aorist tense of epistréphō [1994], to turn

back) to her body at Jesus’ command. Her person returned to her body.

In Luke 23:46, Jesus added, “Father, into thy hands I commend (parathēsomai, the future middle deponent of paratíthēmi [3908] from pará [3844], near, a preposition denoting close proximity; and títhēmi [5087], to put, place) my spirit.” As a deponent verb, the voice is active, that is, “I place My spirit by My own initiative and power into Your hands.” Similarly, John 19:30 says that He “gave up (parédōke, the aorist tense of paradídōmi [3860] from pará, near; and dídōmi [1325], to give) the spirit” (a.t.).

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.

Back to top.

___________________________________Living out the Living Wordby Justin Lonas

Care, Concern and Caution: More on Church Leadership1 Timothy 5:17-25

In chapter 3 of his letter to Timothy, Paul outlines the conduct and character requirements for those men who would serve the local church as overseers. Here in chapter 5, he revisits the subject of church leadership, this time from the perspective of the church’s responsibility to its authorities.

Much as he spent the preceding segment of this chapter addressing the care of widows in the body (and addressing the need to keep younger widows from sin and gossip that spread false doctrine), Paul here

instructs Timothy how to care for the needs of those who lead the church but also in how to rebuke those who lead in ungodly directions.

Paul begins: “The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching. For the Scripture says, ‘You shall not muzzle the ox while he is threshing,’ and ‘the laborer is worthy of his wages’” (5:17-18). Whereas, in chapter 3, he uses the term episkopoi (overseers) to refer to leaders, he switches to presbyteroi (elders) here. These terms are more or less used interchangeably in the New Testament, and Paul’s switch here, plus his distinction between “rulers” and preachers, may be an intentional broadening of the category to all who serve the church in a leadership capacity.

Paul urges Timothy to make sure the church gave “double honor” to those leaders

who served well, who worked diligently at doing the best they could for the church. He singles out, especially, those elders whose ministry was focused on preaching and teaching. The importance of teaching and the high calling of teachers are referenced many times in this book and throughout the New Testament (2 Tim. 4:2, James 3:1, etc.). Indeed, the whole theme of Paul’s letters to Timothy shows his understanding of the vital importance of teaching of scriptural truth and doctrine to the overall health and mission of the Church. Paul knew that without teachers who were faithful to the Gospel and honored by their local body, the Church would constantly wander into false doctrine, self-serving attitudes, and failure in its mission to reach the world.

As part of a safeguard of the position of preachers and teachers, Paul recommends that they be financially supported by the church. He makes

reference to the need for the church to “pay the pastor” several times (notably in 1 Cor. 9, 2 Cor. 11, and 1 Thess. 2), but almost always by way of sharing how he did not avail himself of this right when he could have. Here, he more openly instructs the church to pay those who teach, citing the same passage as he does in 1 Corinthians 9:9 (Deut. 25:4), as a metaphor for the sharing of the fruits of the church, and also cites words of Christ that are recorded in Luke 10:7.

Paul’s point is quite clear—the work of overseeing and teaching in a church is noble and difficult, and churches should respond to their pastors’ labors with gratitude and compensation. In the context of addressing the problem of false teachers in this particular church, he is likely making a practical point as well as a moral one. A teacher who, in his words from 1 Cor. 9:14, gets his “living from the Gospel” will be a)

more focused on the ministry of the Word because he does not have to make his living “on the side” and b) not be tempted to pursue false teaching for monetary gain.

Paul then moves to address the problem of what happens when elders do not fulfill their responsibilities well. He begins by urging caution in the case of straying elders: “Do not receive an accusation against an elder except on the basis of two or three witnesses” (5:19). Requiring multiple witnesses for condemnation is a standard of law going back to the days of Moses, but Paul reiterates it to ensure that no innocent elder be brought down by baseless accusations and gossip.

Once false teaching or other wrongdoing has been duly confirmed, however, Paul encourages swift and strong action: “Those who continue in sin, rebuke in the presence of all, so that the rest will be fearful of sinning” (5:20). In this, he

emphasizes the public nature of the sins of church leaders, commanding a public repudiation of their teaching and actions as a deterrent to further sin and an exhortation for others to hold true to their calling.

Underscoring the importance of maintaining the purity and faithfulness of leaders and teachers, Paul echoes his earlier commands to Timothy to “prescribe and teach these things” (4:11, 5:6), but with added intensity. “I charge you in the presence of God and of Christ Jesus and of His chosen angels, to maintain these principles without bias, doing nothing in a spirit of partiality” (5:21). The emphasis on impartiality in preserving the truth highlights the painful nature of rebuking a church leader who has fallen into sin or false doctrine. These men are not simply abstract figures, but friends or relatives, often with a long history of faithful service to the church before their downfall. Paul’s reminder is that

the truth of Scripture and the sanctity of the Church must be held in higher esteem than friendship, family ties, or social status.

With an eye to preventing the messy business of deposing an unworthy elder in the future, Paul exhorts Timothy and the church to take great care in selecting those men placed in leadership. “Do not lay hands upon anyone too hastily and thereby share responsibility for the sins of others; keep yourself free from sin” (5:22). There can be a definite sense in which churches are complicit in the sin and doctrinal errors of their leaders—we tend to get the leaders we deserve. If we treat the responsibility of teaching and obeying the Word as anything less than paramount, we are bound to allow unscrupulous men to attain positions of authority. Congregations must choose their elders and deacons wisely, and call those who are paid as full-time pastors only after thorough examination and prayer.

Paul’s next recommendation is personally directed at Timothy, and commentators have puzzled for centuries on why it is here in this context: “No longer drink water exclusively, but use a little wine for the sake of your stomach and your frequent ailments” (5:23). Though it is grammatically an “aside” (which is a frequent feature of Paul’s writing), the best interpretations most scholars have arrived at give a twofold reason for its incorporation here.

First, in the context of caring for those in ministry, Paul shows concern for Timothy’s health and well-being, urging him to take care of his body for the sake of the ministry. Second, Paul is implicitly rebuking the unhealthy, legalistic teachings of the erring elders, who advocated “abstaining from foods which God has created to be gratefully shared in by those who believe and know the truth” (4:3). Perhaps Timothy

was allowing that particular teaching to stand (treating it as a “weaker brother” issue), but Paul encouraged him to stand in the freedom of the Gospel for the sake of his own health.

In concluding this section, Paul returns to his exhortation from verse 22, expounding on why the church should “not lay hands upon anyone too hastily.” He writes, “The sins of some men are quite evident, going before them to judgment; for others, their sins follow after. Likewise also, deeds that are good are quite evident, and those who are otherwise cannot be concealed” (5:24-25).

This is a wise word to churches everywhere to watch and wait before confirming someone to a position of authority. If they are consistently living in sin, over time, even a secret sin will find them out. If they are consistently following Christ and striving to obey Him in all things, that

will become equally evident. Time will indeed tell. Nothing less than the health and effectiveness of the Church and the eternal destiny of those she teaches hangs on our obedience to these principles.

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

Tennessee.Back to top.

___________________________________Points to Ponderby David L. Olford

Life in Christ—Part 3 of 3

Text: “As you therefore have received Christ Jesus the Lord, so walk in Him, rooted and built up in Him and established in the faith, as you have been taught,

abounding in it with thanksgiving” (Col. 2:6-7).

Thought: This is the last in our three-part series based on the phrase “walk in Him.” We have chosen to view this exhortation in Colossians as a window into the whole Epistle. We have seen already that we must grow in our knowledge of Christ, and that we must appreciate our union with Christ. But on the basis of our knowledge of and union with Christ, we must resolve to walk in him (Col. 2:6-7, “so walk in Him.”). What does this resolution look like and what does it involve? What does it mean for you and me?

I. Our Deepest Desires Should Be “Tied” to Christ (3:1)

The focus of our lives is now Christ, His reign, and His priorities. We are to continually seek Him and His “things,” the above things. It is so easy in a world that

applauds efforts given towards excellence in a given sport, business, activity, achievement, etc. to get caught up in strictly earth-bound ambitions. Our pursuit is to be that of Christ and His desires.

This challenge parallels our Lord’s words to “seek first the kingdom of God and His righteousness” (Matt. 6:33). Our hearts desire is to be the “things” of Christ (Phil. 2:21). Not all seek the things of Christ, many are caught up in their own personal pursuits. Our passions are to be set higher, indeed they are to be in tune with the song, the rhythm, the ways, the will of our Lord in heaven. Our prayer is to be “Your kingdom come, Your will be done on earth as it is in heaven” (Matt. 6:10), and then that prayer is to be lived our practically in our lives day to day—being about His Kingdom and will in our lives daily.

II. Our Constant Thoughts Should Be “Tied” to Him (3:2)

This does not mean that you forsake any interaction with people, or never read a newspaper, or don’t work, etc. No, it is choosing to focus attention on Christ, and not be preoccupied with the earthly things that people generally “worry” about. We have to watch out for “pie chart” thinking. This kind of thinking relegates our Lord and His will to one part of our lives rather than the center of our thoughts and activities. Watch out for “control” thinking, when we think that we are in control and therefore only think about the Lord when we are out of control. No, our minds are to be renewed minds, filled with the Lord and His will.

III. Our Whole “Image” Should Be Conformed to Christ (3:5-17)

The new man in Christ is to have an “image” that is like Christ. As we walk in

Him, we are to be like Him in thought, word, and behavior. This calls for a change, a transformation from the old man to the new man. The “earthly” life, the earthbound sinful members of the earthly self are to be “put to death” (Col. 3:5).

1) There is a putting off (3:5-9). We have a responsibility for putting to death what is “earthbound” and sinful (3:5-9). These sinful attributes are aspects of disobedience and are under the wrath of God. These sinful desires, acts, attitudes and thoughts are part of the former life of believers and are to be discarded, indeed, “put off.” There is to be a shredding, a killing of those attitudes and activities—that will burn up in the wrath of God (3:6), that characterize pre-Christian living (3:7), and that are not in keeping with who we are in Christ (3:8-11).

You see the logic of this change. We have died with Christ. The old life is gone.

The old man, the old ways, the marred image and its practices must be done away with. These are tied to this earth, and we are not. We are tied to heaven and to the Christ of heaven.

Praise God there is a special resource for putting to death what is earthbound and sinful (Rom. 8:13). Here we have gone outside of our specific passage to add an important truth in this process of transformation that is to take place for those who walk in Christ. The Spirit of God enables this transformation by enabling the believer to apply the cross of Christ to our lives personally and specifically. How does He do it? He does it internally through an inward work of the Holy Spirit, and He does it externally through the means He uses: The Word of God, other believers, circumstances, and other means of grace.

2) There is a putting on (3:10-17). The Apostle Paul does not only exhort a

putting off, but also a putting on. There is to be a deliberate choosing to actively “put on” the new image, ultimately the likeness of Christ. This renewal starts in our thinking (3:9-10) and permeates our whole being. We are being renewed into a new man in the image of God. This will lead to key virtues, indeed the character of Christ (3:12-14), or what is described as the fruit of the Spirit in Galatians 5:22-23. It is not surprising that at the end of the list, the climax of these virtues, is love, “the bond of perfection” (Col. 3:14).

As Paul continues to describe this community in Christ made up of believers, he emphasizes the importance of the peace of God, the Word of Christ, and the Name of the Lord (Col. 3: 15-17). Each of these plays an important role in the life of the Body of believers and by implication the lives of individual believers. How wonderful to have lives and churches that are ruled by God’s

peace, filled with Christ’s Word, and motivated by the Lord’s Name. And all this leads to worshipful thanksgiving offered to God.

Thrust: This “walk in Christ” is a life we live not a one-time experience. Our knowledge of and union with Christ will display itself in a life and lifestyle that shows forth the Lord Jesus who indwells us by His Holy Spirit.

David L. Olford teaches expository preaching at Union University’s Stephen

Olford Center in Memphis, Tennessee.Back to top.

___________________________________The Story behind the Songby Lindsay Terry

“Author Unknown”Song: “Come into His Presence”

“Let us come before His presence with thanksgiving, and make a joyful noise unto Him with psalms” (Ps. 95:2).

The story behind this song, told to me by Lynn Baird in an interview in the early part of 2002, took place more than twenty years ago.

Lynn was born in 1952, in Phoenix, Arizona. He says of his conversion, “My earliest experience with the Lord was when I was about six years of age. I remember becoming convicted of my need for Christ while at church. So I went forward at the close of a morning service and shared my thoughts with the pastor. Following the service he took me to his office, where he led me to a personal knowledge of Christ as my Savior. I was then baptized.”

In the early 1970s, while still a teenager and playing in a band, Unity, that he formed, Lynn also opened a coffeehouse,

a place for young people to come, have refreshments, and hear Christian music along with a message from the Bible. It grew to the extent that a couple of hundred attended each weekend.

The band members of Unity started a very successful Bible study with those who frequented the coffeehouse. Out of this group a church was planted called Foundation Fellowship. Lynn became one of the pastors and was in charge of the music ministry. He often wrote songs for their worship on Sunday mornings. This gave him tremendous encouragement plus an outlet for his songwriting.

The writing of Lynn’s most famous song took place during the early days of his ministry. He related it thus: “In mid-1976, our family went to Oak Creek, in northern Arizona, a place where we had vacationed for years. We were staying in a mobile home in that resort area, surrounded by riverbeds

and ‘washes.’ One day, while there, I decided to go for a hike. While walking through those wilderness places, the Lord dropped a melody and some lyrics into my mind. As soon as I was able to do so, I found something—I don’t remember what—on which to write it all down. When I got to an instrument where I could play and sing the song, I became skeptical that it would even work, so I simply filed it away.

“Perhaps a year later, I pulled my song out of the files and played it for our praise band. Their response was positive, so we prepared to sing it during a Sunday morning service. It was so well received that we continued to sing it for five to six years—until it became old to us.

“In 1986, I was attending a leadership retreat in Scottsdale, Arizona. Before the start of the first morning session, a gentleman who was to be the worship leader for the retreat said to me and a few others

standing near, ‘Integrity has come out with a new praise and worship tape.’ We all looked to Integrity and eagerly awaited those tapes to get more worship materials. I thought you would like to hear the tape,’ he continued. He played it for us, and the first song on the tape was ‘Come into His Presence.’ I excitedly said, ‘That is my song! I wonder how they got it!’ All of us in that small group were just blown away. To add to my surprise, on the tape box, among the credits, the song was listed as ‘author unknown.’ To this day it has never been determined how they got my song, but they have since recognized me as the author.”

“Come into His Presence” has extended the ministry of Lynn Baird a thousand fold. This, Lynn’s only published song, is found in hymnals, in children’s projects, on exercise tapes, on the Songs 4 Worship CD series, and in chorus books, just to name a few places. As I write this

story, he continues to write songs for Abundant Life Community Church in Pasadena, California, where he is a pastor.

In Psalm 100, God lets us know that when we come into his presence he is pleased to have us praise him, sing to him, and be thankful to him—“Serve the Lord with gladness: come before his presence with singing…. Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name” (Ps. 100:2, 4).

© 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).

Back to top.

___________________________________Church Buildersby Bernard R. DeRemer

A. T. Robertson: Theologian and Author

Archibald Thomas Robertson (1863-1934) was born in Virginia, but his family moved to North Carolina when he was a young boy. He was saved at age 13, and by 16 had received a license to preach. He began his ministry by continuing his education, studying first at Wake Forest (graduating in 1885) and then at the Southern Baptist Theological Seminary in Louisville, Ky., where he received his Th.M. in 1888.

His first pastorate was cut short by a nervous breakdown, and he chose to pursue God’s call instead as a scholar and educator. In 1890, he became an associate professor at the seminary. In 1894, he married Ella Broadus, daughter of John A. Broadus, a professor and president of the seminary. They welcomed five children over their years of marriage.

Upon his father-in-law’s death in 1895, Robertson was elected to succeed Broadus as professor of New Testament interpretation at the seminary, a post he would hold for the rest of his life.

His reputation as an expositor and interpreter of Scripture grew, and many considered Robertson the premier New Testament scholar of his day. His greatest contribution was in the field of New Testament Greek. His A Grammar of the Greek New Testament “is the largest (1,454 pages), most comprehensive New

Testament grammar in existence…. It [refers] to almost all relevant literature written before 1914.”

He twice (1916 and 1926) delivered the prestigious Stone Lectures at Princeton University and in 1927 brought the Wilkinson Lectures at Northern Baptist Theological Seminary in Chicago.

In all, Robertson published 45 books, including Word Pictures in the New Testament (6 volumes), The Minister and His Greek Testament, Harmony of the Gospels, Syllabus of New Testament Greek Syntax, Epochs in the life of Jesus, and others.

Of Robertson’s book The Glory of Ministry, Warren Wiersbe says, “Several things will happen to you as you read this book. First, you will experience exultation that God has called you into the ministry…. Then you will better understand the spiritual weapons God has given us to do the work of

the ministry.” He concludes that it is “the kind of thing a man needs to read when he finds himself in the ‘slough of despond’.”

Robertson was an active member of his local church, and a frequent contributor to denominational newspapers and magazines. He played a pivotal role in the early 1900s in the founding of the Baptist World Alliance. He taught students faithfully until September 24, 1934, when he dismissed class early, went home, and passed away from a stroke.

“…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; Southern Baptist Theological Seminary Archives (http://archives.sbts.edu).

Back to top.

___________________________________Counselor’s Cornerby James Rudy Gray

Influences that Affect People

The “pig in the python” generation is beginning to retire. Baby Boomers, those Americans born between 1946 and 1964 have changed society at every developmental stage they have encountered. Now that the first wave is entering senior adult status, what will that mean to those of who are Boomers and/or will be counseling Boomers?

It was predicted that this generation would inherit more money than any generation. In some cases this will likely be true. However, many Boomers find themselves deeply in debt while others are struggling just to make ends meet. More and more Baby Boomers are helping to pay food, utilities, and medical expenses for their aging parents. At the same time this generation is helping their children with various expenses from medical costs to car insurance. According to the Ameriprise Financial study, this financial situation is creating apprehension for Boomers regarding their own financial well-being.

When we see the aging Baby Boomers (I am one, born in 1953) in the broader context of things happening in this culture, the degree of stress and conflict becomes clearer. One in every eight America children is born prematurely. Over 40% of our population will be classified as

obese by 2030. This will include a large portion of the Boomer generation. Our national debt has already become unmanageable. The threat of terrorism is a constant factor in our day-to-day living.

There are over 20 million children living with only one parent. According to Gary Foster Consulting, the number of Americans living in multi-generational households has been on the rise for the past 30 years. During the latest recession the number rose from 46.5 to 51.4 million. This represents the largest increase in modern history.

Baby Boomers have lived, at least until recently, with a sense of entitlement. Now, more and more are beginning to live with a sense of disillusionment. When they come to us for counseling, how can we help? Listen to their issues. Understand the dynamics of this generation. Use the

opportunity to help them in practical ways and with Biblical principles.

Boomers changed society, but now society is changing them. They are increasingly struggling with addictive behavior, stress-related issues, anxiety, depression, financial pressure and a host of other problems. What they really need is a word of hope. There is only one place where real hope abides—Jesus Christ and His Word.

It may be that Baby Boomers are more prepared to receive the Gospel than ever. It could be that they are ready to listen to Christian counseling and find in the process not a sense of entitlement but the satisfaction of real peace.

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.

Back to top.___________________________________Book Review—9/24/12

Disability and the Gospel: How God Uses Our Brokenness to Display His Grace, Michael S. Beates, 2012, Crossway, Wheaton, Ill., ISBN 9781433530456, 191 pages, $15.99, softcover.

For many believers, encountering someone with an obvious disability or handicap can be an awkward or even painful situation. Unfortunately, the way we so often deal with this is to ignore the disabled members of our churches or “quarantine” them in special ministry programs.

Michael Beates, the author of Disability and the Gospel, knows this truth all too well, as he and his wife have cared for their daughter with severe disabilities for 29 years. His book, which includes a foreword from Joni Eareckson Tada, challenges individuals and churches to see those with disabilities as Christ did—as persons created in God’s image and able to be used mightily in furthering the Kingdom.

Beates does not shy away from the hard questions that everyone who has a loved one with a disability asks. In fact, his candid responses in the introduction about “chronic sorrow” might even surprise some readers. Throughout Disability and the Gospel, he systematically covers examples of disability and encouragement from almost every book of the Bible. In other chapters he discusses how the secular world sees disability, which he highlights to show how Christians need to be so distinct in this area.

As the title suggests, Beates does not propose any sweeping “ministry for the disabled”, instead suggesting that, as the Gospel penetrates the hearts of believers in the Church, that the disabled will be included in the ongoing life of the Body. He urges readers to recognize the parallels of physical disability with the spiritual disability every person is born with and our mutual need to be rescued from it through the tremendous love of Christ’s sacrifice.

In the book’s appendix, Beates outlines four main plans that God has for the disabled: to be used to show His glory, to expose our brokenness and need for His grace, to show believers how they can serve unconditionally, and to increase believers’ desire for heaven. These points especially resonated with me as I’ve watched my own parents painstakingly care for my disabled sister, who is close to the age of the author’s daughter.

This book would be especially useful for pastors seeking at how to engage those inside or outside of their congregations with disabilities and those who serve as caretakers for someone with a disability. It will also serve as a comfort, refreshment, and refocus for those who have wrestled with the issues that come with serving a loved one with a disability.

Rachel Lonas

Target: AllType: Church Life/MinistryTake: Highly Recommended

Back to top.___________________________________News Update—9/24/12

Afghanistan: Growing Number of Christians Causing Unease among Muslim Leaders

The growth of Christianity in Afghanistan is causing unrest among Muslim clerics, leading them to call for action against believers, Mission Network News reports.

According to a recent report by the Mohabat News Agency, Islamic seminary students and Muslim clerics have “warned the country’s government against the spread of Christianity” and called on President Hamid Karzai to “limit the number of aid workers and Christian missionaries coming to Afghanistan” to keep Afghanis from converting to Christianity.

Recent turmoil began after a Kabul-based TV station reported the conversion of several Afghans to Christianity and aired photos of them praying and being baptized. This reportedly sparked anger in the parliament, and some members asked to convict believers under Sharia law—which decrees that if someone leaves Islam and

converts to another religion, he or she can be executed. The Afghan church is completely underground; the last church building was destroyed two years ago and the small number of known believers risk their lives each time they gather in small house meetings.

Religion Today Summaries

Report: Marriage Cuts Child Poverty by 80 Percent

Being raised in a married family reduces a child’s probability of living in poverty by more than 80 percent, according to a recent report by The Heritage Foundation that found the chief cause of child poverty is the absence of married fathers in the home, Baptist Press reports.

“Some of this difference in poverty is due to the fact that single parents tend to have less education than married couples, but even when married couples are

compared to single parents with the same level of education, the married poverty rate will still be more than 75 percent lower,” said Robert Rector, senior research fellow at The Heritage Foundation.

“Marriage is a powerful weapon in fighting poverty. In fact, being married has the same effect in reducing poverty that adding five to six years to a parent’s level of education has.” The United States is steadily separating into a two-caste system with marriage and education as the dividing line, Rector said; on average, high school dropouts who are married have a far lower poverty rate than single parents with one or two years of college.

The report noted that in 2010, only 59 percent of all births in the United States were to married couples. In 2011, federal and state governments spent more than $450 billion on welfare for low-income

families with children, about three-quarters of which went to single-parent families.

Religion Today Summaries

Pastors Sue Kenyan Government Over Lack of Protection

Protestant churches in Kenya are suing the country’s federal government, alleging a lack of help and protection following recent attacks by Islamic extremists, Christianity Today reports.

The National Council of Churches of Kenya (NCCK), which filed suit after Muslim riots in Mombasa in August destroyed four local churches, is claiming the violence was politically and religiously motivated, led by the Somalia-based al Shabaab extremist group.

“The government bears full responsibility for the violation of the human rights and fundamental freedoms of the victims who are under its care,” said Peter

Karanja, general secretary of the NCCK. The NCCK is also seeking response from the International Criminal Court (ICC).

Religion Today Summaries

Kazakhstan Jails Pastor, Considers Extradition to Uzbekistan

A former Uzbek house church pastor is in prison in Kazakhstan, awaiting a ruling whether he will be returned to his native country, Open Doors News reports. Meanwhile, Kazakhstan’s Supreme Court considers whether to declare him a refugee in the face of almost certain persecution.

Makset Djabbarbergenov was arrested Sept. 5 in Almaty, Kazakhstan’s financial center. He was detained by authorities who have frowned on his leadership in unregistered Christian communities. Djabbarbergenov was at one point an active church leader in Nukus, the capital of Karakalpakstan, the autonomous

republic of Uzbekistan. At present, Protestant churches in Karakalpakstan are illegal.

After appearing before court six different times, Djabbarbergenov and his family fled to Kazakhstan in 2007, where they are considered refugees by the United Nations, although the Kazakh government disagrees. Uzbekistan now wants him back to face charges that he practiced religion outside state regulation. He faces two charges; each carry a maximum penalty of three years in prison.

Uzbekistan is ranked No. 7 on the World Watch List of the 50 countries where it is most difficult to be a Christian.

Religion Today Summaries

Toronto Churches Face Eviction as School Rental Fees Skyrocket

Churches in Toronto, Ontario, that rent space in public schools may face

eviction if they fail to pay increased rent of up to 800 percent to the Toronto District School Board (TDSB), Christianity Today reports.

The TDSB announced August 29 that churches renting space in schools would no longer qualify for reduced rental rates as the school district seeks to close a $110 million budget gap—though other nonprofits still qualify for subsidized rent.

Some pastors gathered to protest the rental fee hikes, claiming the increase to be an attack on churches, while other pastors prayed over the school board for divine intervention.

Religion Today Summaries

Burma: New Report Exposes Religious Persecution of Ethnic Chin Christians

A new report by the Chin Human Rights Organization (CHRO) shows ethnic Christians in Burma’s Chin state continue to

face systematic religious discrimination at the hands of the government and are often forced to convert to Buddhism, according to Religious Liberty Monitoring.

“Chins continue to face religious persecution,” says Salai Za Uk Ling, CHRO’s program director. “Despite strong government reforms, these efforts have yet to be extended to religious freedom.”

Benedict Rogers, Christian Solidarity Worldwide’s East Asia team leader, says that while there are positive signs of Burmese reforms and grounds for optimism, “there is a danger of premature euphoria…. There is still a very long way to go. The change of atmosphere has not yet resulted in a change of system.” He adds: “One of the most under-reported aspects of Burma’s human rights record has been the regime’s discrimination and persecution of religious

minorities and violations of religious freedom.”

Religion Today Summaries Back to top.

___________________________________Sermon Helpsfrom www.sermonhall.com

Sermon OutlinesPraying As We Ought“Men ought always to pray and not lose heart” (Luke 18:1).

Intro.: Most of our praying goes for naught because we’re not praying as we ought! Here is how Christians ought to be praying:I. We Ought to Be Praying for the Unity of All Believers (John 17:20-21)

A. Why? B. The world at its worst needs the church at her best.

II. We Ought to Be Praying for Laborers to Be Sent into the Harvest (Matt. 9:35-38)

A. The fields are blinding white unto harvest.

B. Lift up your prayers!III. We Ought to Be Praying for the Leaders of the Nations (1 Tim. 2:1-4)

A. A. good resource tool is Operation World: A Handbook for World Intercession.B. Open doors for the Gospel.

IV. We Ought to Be Praying for the Healing of Our Land (2 Chron. 6:36-39; 7:14)V. We Ought to Be Praying for the Soon Return of Jesus Christ (Rev. 22:20)Conc.: This is not a time to lose heart. This is a time to pray with all our heart. And to pray as we ought! Are you praying?

Victor Knowles

Our Walk through Life

“Though I walk in the midst of trouble, thou wilt revive me” (Ps. 138:7a).

I. Life Is a Journey Which the Bible Calls a “Walk”

A. In walking there is constant action and change.B. So, a constant approach to destiny (Heb. 9:27).C. Walk is not retraceable; not one step (Job 16:22).D. The few years will pass rapidly

(James 4:14).II. There Will Be “Trouble” As We Take This Walk

A. We are often in the midst of trouble (Job 14:1).B. Because of sin/devil (Rom. 3:23;

Gen. 2-3).C. Pleasure mixed with the unpleasant: “Even in laughter the

heart is sorrowful; and the end of that mirth is heaviness” (Prov. 14:13).D. This gives us incentive for heaven (Phil. 1: 21,23).

III. As We Walk We Can Have Divine Support to “Revive” Us

A. God is the only sufficient support (Ps. 73:25- 26).

1. We cannot support ourselves (Jer. 10:23).2. The material is of no lasting value (2 Pet. 3:10).

B. God is the all-sufficient support.1. He is equal to all our emergencies (Phi. 4:19).2. No enemy from which He cannot deliver us (Rom. 8:37).3. No trial under which He cannot support (Ps. 46:1).4. So we can approach death calmly (Ps. 23:4).

C. God is an available support (Heb. 13:5).

1. Available now (Pet. 5:7).2. Available then (Rev. 14:13).

Anonymous

IllustrationsAn Inquirer’s Dream

One night, an inquirer, long under deep conviction but still unsaved, dreamed that he was walking along the edge of a terrible precipice, and fell over it into a horrible abyss. As he was falling he grasped a little branch of some bush that was growing half-way down. There he hung, and cried for help. He could feel the branch giving away. He looked into the dark yawning gulf beneath, and again cried out for help.

Looking up, he saw, in his dream, Christ standing on the edge, and saying, “Let go of the twig and I will save you.”

Looking at the terrible abyss below, he could not. He cried again; and again came the same answer. Finally, he felt the branch slipping, and in the utter desperateness of despair, he let go of the branch, and instantly the arms of Jesus were about him, and he was safe.

He awoke. It was only a dream of the night; yet, from the vividness and instruction of its imagery, he was enabled to let go every false confidence, and rely only on the true arms of Jesus.

Anonymous

The WastebasketOne of the most useful pieces of

equipment in my office is found in a corner behind my desk. It’s the wastebasket, which is rarely empty. The wise use of the wastebasket is not only the secret of a productive office, but is also the clue to successful living.

Too many lives are heaped with rubbish that should have been discarded and tossed in the wastebasket long ago. Old anxieties, stupid grudges, and smoldering resentments—things which should have been dispatched and dismissed long before-instead are frequently planted and watered from day to day as though we were afraid they would dry up and blow away.

There’s only one place for petty irritation, festering feuds, and burning grudges. That place is the wastebasket.

Anonymous

Bulletin InsertsOn Worry

Don’t worry about whether or not the sun will rise. Be prepared to enjoy it.

Worry is like a rocking chair; it will give you something to do, but it won’t get you

anywhere. These two via the Old Union Reminder

Every evening I turn worries over to God. He’s going to be up all night.

The Glen Rock Light

Worry is a tiny stream that broadens and deepens as it makes its way to the sea. 

The stronger your faith in God, the fewer the problems and worries you’ll have to deal with on your own. 

Worry is the darkroom in which “negatives” are developed. 

The person who fears God has nothing else to fear. 

Never yet has worry prevented an accident or paid a debt or kept a loved one alive.

These five Anonymous

Worry is both a sickness to be cured and a sin to be forgiven.

A day of worry is more exhausting than a week of hard work.

What you pray about you needn’t worry about, but what you worry about you need to pray about.

Don’t worry about what others think of you—they may not think of you at all!

Some get ulcers from what they eat, others from what’s eating them.

These five from R. Whitson SeamanBack to top.

___________________________________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, June 1996

On following pagesBack to top.