Who of us doesn’t love that Bible verse where the apostle Paul reduces the message he preached to a single line? “For I decided to know nothing among you except Jesus Christ and him crucified” 1 Corinthians 2.2 ESV. Here the gospel is contained in a short and powerful phrase.

But how many times have you heard a teacher expound upon the statement that follows?

And I was with you in weakness and in fear and much trembling, v. 3.

How many times have you heard a missionary report, “We are insufficient for this task”?

How often has a preacher said, “I have nothing to offer”?

Did a teacher ever admit, “I know nothing”?

When did an elder ever confess, “God is good and wise, not me!”

We like to hear stories of total victory. We clobber the Pentecostals who preach that God removes all problems and blesses his people with health and wealth. They claim Cloud Nine comes down to earth for us to ride through our earthly journey with no bumps or lumps.

Let us confess, however, that we have a touch of this sickness.

We don’t want to hear about the problems of the messenger or the frailties of his work. We want baptisms, baptisms, baptisms! We want to believe that the gospel is growing and progressing unimpeded in the world.

Maybe we feel our own struggles and want to know that somewhere, somehow, grace is flowing to and through souls in a practically miraculous way. No weeping Jeremiah for our day! But isn’t this exactly when and where grace flows?

Paul will not let us off the hook so easily. He was called to suffer (aren’t we all?). The Lord told Ananias,

But the Lord said to him, “Go, because this man is my chosen instrument to carry my name before Gentiles and kings and the people of Israel. For I will show him how much he must suffer for the sake of my name.” Acts 9.15-16 NET.

Paul went to Corinth in weakness and fear and trembling. The great B.W. Johnson commented on this verse that “In this great center of Greek culture, he felt a human timidity at first in presenting the simple gospel in the face of the splendors of the Greek philosophy.”

But was it in fact human philosophy that cowed him? Rather, was it not the “settled policy” to always preaching nothing but Christ and to demonstrate the nothingness of the preacher? (A.C. Thistleton, NIGTC).

Paul did not decide to do things differently in Corinth, after Athens. Instead of accepting the pedestal the Corinthians wanted to put him on – the great cause of division in that congregation and in many congregations today – Paul insisted on doing what he did everywhere: He would be the suffering, trembling messenger of God. Similar to the resurrection body, the messenger of the News sows in weakness that the power of the Lord might become evident, 1 Corinthians 15.43; 2.4. It is the earthen vessel, whose fragility highlights the glorious power of God.

But we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us.

Even though the gospel fell flat, mostly, in Athens, Paul refused to consider doing something differently in Corinth. If he exalted himself, if he tried to spar as an equal with the philosophers, if he tried to tweak the gospel to make it more acceptable as the True Philosophy of Christ, he would have created another gospel and sapped the message of its divine power.

Verse 3 must follow verse 2 or there is no message of Christ and him crucified. Paul’s weakness and fear and trembling are the plan of God, the necessity of the teacher, the genius of the gospel.

Paul is saying here, I am nothing, Christ is everything. Because only in this way could faith focus on God, “so that your faith might not rest in the wisdom of men but in the power of God” 1 Corinthians 2.5.

The truth of our weakness must be lived and proclaimed today. It will give us comfort, relief, joy, and hope.

Therefore, let us tremble.

by J. Randal Matheny

As anyone who writes regular articles will attest, the topics often come from our personal study and experiences. For me, this week, the subject of study is unity.

In school, we have been studying the Restoration Movement, Hermeneutics, and Denominational Doctrines simultaneously. What is impressive about this collection of classes is how well they complement each other. As we work through that material, you can see how a poor hermeneutic leads to departures from the faith, leading to denominations.

In the Restoration Movement, there was an attempt to undo many of the issues with a divided Christian culture. The leaders in the movement didn’t start out saying, “I want to rid the world of denominations and start a new church” They, instead, wanted to unite the brotherhood through an effort of unity. To accomplish their mission, they had some principles that are still useful for us today.

1. The Bible is our only guide. There are many reasons why this is important, but it goes back to the principle of a standard. Logic tells us that we can not have unity without a unifying agent. There is no better unifying agent than God’s words, which are those words by which we will be judged (John 12:48).
2. The right to personal judgment. This idea comes from the idea that a clergyman or priest would oftentimes be the individual who told you what the Bible meant. If we are going to have unity, then we all need to be able to look at the Bible and make determinations for ourselves. We need to judge rightly, but if we do, we can all attain unity without an ordained man standing in the way. (2 Tim. 2:15)
3. An honest heart. I have already mentioned that we are to judge rightly. The Bible talks at length about how we can read and know what is being said. The problems that we often encounter in this arena are twofold. First, we want to read our bias into the text. This is an urge we must fight at all times. Second, we get lazy when the water gets deep. God said it could be understood; he didn’t say it would be easy. (2 Peter 3:16)

When the restoration movement started to fracture and split, it was because they had forgotten these principles. Men forgot to go back to the text and remove their bias. They would then try to enforce their preference on others by any means. We can learn from their example of success and failure. Let’s be people of The Book and always strive for unity in God’s word.

Brian Ketchem

There are a plethora of men and women in the Old Testament who we can look to as an example of faith. Abraham, Joseph, Joshua, Sarah, and many more. However one of the strongest examples of true faith in God is found in the book of Daniel. Daniel is someone we would say was a faithful servant of God. No matter the circumstances, he would put his trust in God. Even in the toughest times, Daniel remained a servant for the Father. One instance where Daniel showed this incredible trust is found in Daniel 6.

Daniel was a part of the kings appointed wise men. However, the other wise men in the kingdom were jealous of Daniel and wanted to have him killed. So they went to the king and asked for a decree to be made which stated that only the king could be prayed to. they did this knowing that Daniel prayed constantly to God. Despite this decree, Daniel trusted in God even though he faced dire consequences if he prayed to God.

Daniel 6:10-11, 16-17, “When Daniel knew that the document had been signed, he went to his house where he had windows in his upper chamber open toward Jerusalem. He got down on his knees three times a day and prayed and gave thanks before his God, as he had done previously. Then these men came by agreement and found Daniel making petition and plea before his God. Then the king commanded, and Daniel was brought and cast into the den of lions. The king declared to Daniel, “May your God, whom you serve continually, deliver you!” And a stone was brought and laid on the mouth of the den, and the king sealed it with his own signet and with the signet of his lords, that nothing might be changed concerning Daniel.”

The king banned prayer to anyone other than himself, but upon learning this Daniel still fell to his knees and prayed. In fact, the moment he learned that the document had be signed, he left and went to go pray to God.

In a culture that is consistently moving further and further from Gods Word, how will His people respond? In our lives today do we show this kind of faith and trust in God? Do we understand the consequences, but still choose to obey God? Sadly many today have a faith that is dependent on circumstances. But we must be like Daniel. We should have a full trust in God to deliver us in our trials and understand that He is in control.

If prayer was outlawed, would you publicly show your faith in God? If going to church was made illegal, would you still show up on Sunday morning? These are situations that will hopefully never happen, but if they do I pray that we will be like Daniel in our response.

Carl Pollard

The idols of the nations are silver and gold, the work of human hands. They have mouths, but do not speak; they have eyes, but do not see; they have ears, but do not hear, nor is there any breath in their mouths. Those who make them become like them, so do all who trust in them (Psalm 135:15-18 ESV).

During my childhood I often heard preachers referring to the worship of idols as something known only from history. Audiences were warned against committing the sin of idolatry through covetousness (Colossians 3:5) or by putting one’s family, friends, possessions, vocation, or hobby ahead of God. That “enlightened” twentieth century humans might be tempted by the literal worship of gods made of precious metals or wood seemed almost impossible.

Now, after more than thirty years of traveling the world, I realize just how provincial and naive such presentations were. Given the huge increase in the world’s population and the large percentage which practices such religions as Hinduism, Buddhism, and their offshoots, it is almost certain that there are more idol-worshippers in the world today than there has ever been. Visitors to India, Nepal, Thailand and many other nations are shown huge, spectacular temples, stupas, and shrines filled with carved and molded images of their gods. Beyond the many public statues are the countless smaller, obscure images which receive daily devotion from the people.

As we see modern Americans seeking for something different from the norm in religion as well as so much else, we find that these religions have come into our country as well. Of course many immigrants from Asia and other continents have brought their personal religious views and practices with them also.

The psalmist’s description of man-made gods which was quoted in the beginning of this article stands in contrast to his affirmation of the one true God:

Your name, O Lord, endures forever, your renown, O Lord, throughout all ages. For the Lord will vindicate his people and have compassion on his servants (Psalm 135:13-14).

Worship of the God of heaven is to honor the one who made us; worship of idols is the veneration of that which we have made. Paul said of idolators,

They exchanged the truth about God for a lie and worshipped and served the creature rather than the Creator, who is blessed forever! Amen (Romans 1:25).

Idolatry is not just a curiosity of a long-ago, ignorant age. It is a pervasive human tendency, practiced whenever the truth of God is despised and rejected. Yes, one’s friend, or job, or favorite recreation may constitute an idol to him or her. But images of wood and metal abound throughout the world as well, and so do those who bow down before them and bring them sacrifices and gifts. Those gods are inanimate, impotent, and false, just as were the gods of the Moabites and Canaanites of long ago.

Let us do as those in Thessalonica did who “turned to God from idols to serve the living and true God” (1 Thessalonians 1:9).

by Michael Brooks

The prolific author and theologian, Francis Schaeffer, considered the Tenth Commandment to be integral in the other nine commandments given to Moses and the people of Israel. He states, “It is an intriguing factor that this is the last command the God gives us in the Ten Commandments and thus the hub of the whole matter. Actually we break this last commandment, not to covet, before we break any of the others” (Schaeffer, True Spirituality, 7). It is through the inward manifestation of discontentment that we as humans seek the things which are not ours. This vile and toxic behavior has led to numerous problems. And yet, rather than seeking a cure to the cancer that is covetousness, we have unapologetically become content with being discontent.

Discontentment Proves to be Irrational (1 Samuel 8) — While Samuel was judging over Israel, the people’s discontentment feasted on what the neighboring nations were doing. The population begged, “gives us a king to judge like all the nations” (8:5). God assured Samuel, “… For they have not rejected you, but they have rejected me from being King over them” (8:7). The problem was not found in seeking a different hierarchal system than what the judges provided. Rather, the dilemma came from irrationally substituting God as king with mortal, finite, fallible, man. Sometimes in our untamed covetousness, we blow past the rationality of seeking God.

Discontentment Damages Communities (Joshua 7) — We would be woefully wrong to think our covetous deeds go unnoticed by individuals around us. In the case of Achan, it caused God to forfeit what would’ve otherwise been an easy victory. After the embarrassing military defeat of Ai, Achan shamefully admits, “I saw… I coveted… I took” (7:21). Achan and his family was the sole reason why the campaign at Ai ended the way it did. What battles are we forfeiting for the sake of our discontentment?

Discontentment Demands Attention (Colossians 3:5) — As Paul communicates what it means to live a new life raised in Christ, he proceeds to discuss some of the sins that hinder holy living. Sexual immorality, impurity, passion, evil desire and greed (other translations, “Covetousness”) are to be put to death. When these sins are living in our consciousness, they claw and lacerate our devotion to God. Such was the case with Israel and with Achan. Paul furthers the gravity of covetousness by stating, “which is idolatry” — it is that which takes the place of God Himself. When we starve discontentment from our attention, its tenacity will loosen.

We ought not leave the discussion in such a negative light though. For there are exceptional occasions in which scripture encourages individuals to engage in being covetous. Paul would exhort the assembly in Corinth, “Earnestly desire spiritual gifts” (1 Cor. 12:31, 14:1). While “love” would prove to be the more excellent way, Paul provided the imperative to seek ways in which someone can be a blessing to the members of the church. We ought to be people who covet love, who seek God, and who ignore the snares of temptation.

Tyler King

The New Testament pattern calls for congregational autonomy, Christian agency, and unity in truth.

Autonomy refers to “the quality or state of being self-governing.” Agency broadly means the “ability to take action or to choose what action to take.” One might define unity as “oneness of mind, feeling, etc., as among a number of persons; concord, harmony, or agreement.”

Each congregation is subject to Jesus who is head of the body, the church (Colossians 1:18; Ephesians 1:22), and has all authority (Matthew 28:18). Each congregation submits to the law of Christ (Galatians 6:2; 1 Corinthians 9:21; James 2:8). No authority in scripture can be found for an overarching human institution that gives direction to the local body.

Elders shepherd the flock which is among them (1 Peter 5:2). No eldership may demand submission from outside congregations, either near or far.

Each individual is responsible for his or her own behavior. Sin is attributed to the sinner, not to the friends or family of the person. The principle of the soul who sins shall die (Ezekiel 18:20) has always been true.

Each person is given agency to make decisions in his life. Every person has the freedom to choose to obey or reject Christ. Every Christian has the ability to walk in the light or in darkness (see 1 John 1:5-10).

Each congregation has autonomy and each Christian has agency; however, that does not mean that congregations and Christians have no role to play in the work and lives of others.

Congregations should expect help from other congregations. The local body has a responsibility to help those of its number financially (see Acts 6:1-7; 1 Timothy 5:16, 18). But there may moments when everyone is overburdened. It is then that help from the outside should be given (1 Corinthians 16:1-3; 2 Corinthians 8:1-5). If a congregation needs help with evangelism or with defense of the truth, other congregations should step up (2 Corinthians 11:8; see also Acts 13:1-3).

Individuals should expect help from other Christians. We are joined together in a family. Note carefully the instructions that Paul gives Timothy, “Do not address an older man harshly but appeal to him as a father. Speak to younger men as brothers, older women as mothers, and younger women as sisters – with complete purity” (1 Timothy 5:1, 2). Over and again Christians are referred to as brother or sister (Romans 16:23; 1 Corinthians 1:1; 2 Corinthians 1:1; 2:13; Philemon 1:1, et al.). This is natural because we are God’s children (1 John 3:1), and members of his household (Ephesians 2:19).

Each Christian must carry his own load (Galatians 6:5), but we are to carry one another’s burdens (Galatians 6:2). The help we should expect is not just financial or emotional support but spiritual guidance and correction.

“Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too” (Galatians 6:1).

Kindly confronting the sin of others is a responsibility of Christians, and something to which all Christians should submit (Ephesians 5:21). Paul said that “there are many rebellious people, idle talkers, and deceivers, especially those with Jewish connections, who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught” (Titus 1:10, 11) The solution is that Titus was to “rebuke them sharply that they may be healthy in the faith” (Titus 1:13). Our goal is never to win an argument but to win souls to Christ (2 Timothy 2:24-26).

Likewise, when congregations begin to head down a wrong path, and elders and preachers proclaim that which is not in accord with sound doctrine, other congregations have an obligation to help. Out of love for each Christian and for the purity of the bride of Christ (Ephesians 5:22-33), we must act with caution, humility, and love.

While each congregation is autonomous, and every Christian has agency, we are united in Christ. Let us all do our best to walk according to the rule and to promote peace and truth among God’s people.

by Lee Parish

Caitlin Flanagan wrote an article in TIME magazine entitled, “Why Marriage Matters.”  She begins by saying, “Buffeted by affairs and ennui, the intact, two-parent family is under assault. What America needs to get over its commitment issues. (Hint: it isn’t love)” (7/13/09, p. 45).  What was so fascinating about the article was that, whether sociologists, feminists, domestic policy-makers, or other experts, they all came to the groundbreaking conclusion that children are healthier, more successful, and more productive who come from intact, two-parent homes.  Flanagan kept returning to that conclusion, even as high profile cases of infidelity were offered to show how the guilty were selfishly putting their own ideals and needs about what their families truly needed.

While I believe that it is possible for a marriage to grow more romantic, satisfying, and enjoyable each and every day of one’s married life, such is a tangible benefit of the hard work and effort invested in marriage.  It is neither automatic nor an entitlement.  It is not to be “persevered” or patronized only so long as I am having a good time, get my way, or reap the “rewards” of it as I, subjectively, decide I should.  No doubt, God created marriage to provide companionship and suitable help (Gen. 2:18ff) and a legitimate sexual outlet (1 Cor. 7:1ff).  It is enriching and even thrilling to look back over years of partnership and see in one’s spouse the depth of intimacy built by shared time and experience.  God certainly depicts a loving, close relationship in marriage as the ideal toward which to be striven (Song of Solomon, Eph. 5:22-33; 1 Pet. 3:1-7).  However, first and last, marriage is a lifelong commitment, an ongoing fulfillment of a vow made to and before God Himself, and a relationship that can be severed with God’s approval only under extreme circumstances.

Flanagan had so much good to say about marital partners considering how vital their staying married means to raising well-adjusted, optimally-functioning children.  She hits the nail on the head regarding the deep-seated, lasting negative effects of divorce upon families and, ultimately, society.  Yet, while it may only be a matter of semantics, I disagree with her premise.  Staying married is about love.  It is about knowing how to love, God’s way, and intentionally, intensely, and indefinitely, nurturing and growing that love in the marriage.  Love involves duty, but it is so much more than that.  It is an act of the will more than a flutter of the heart. Yet, its payoff for marriage gives a man and a woman a lifelong glimmer of light that burns brighter even as the lights of our own lives gradually dim.  Let us love our spouses with biblical love and watch the seismic effects for good upon the home, the church, and the culture!

Neal Pollard

I feel sure from time to time, you have heard the expression, “I am all in.” Of course, this expression often has to do with playing cards, but it could apply to other areas of life. The idea is, you are giving it everything you have. And you don’t mind going ALL IN because guess what, you think you are going to win.

Other times you might find yourself giving everything to your job. Or it could be you give everything to be sure your kids are on the sports team and spend as much time as possible to be sure they stay on the team. You are ALL IN for them.

It could be your own sports activity. You are on the team, and you want to stay on the team. Also, it could be family or close friends. You do it all with them and for them.

We truly do understand the concept of being all in and giving the best we have to whatever we have made a commitment to, and rightly so. We do want others to be able to count on us.

Now, my question is, what about our commitment to the Lord? Are we ALL IN with the Lord?

Several scriptures make this point very clear. Notice just these three with me.  I am sure you will be able to think of others.

     Mat. 10:37 “He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me. 38″ And he who does not take his cross and follow after Me is not worthy of Me.”

     Your choice -Your Priority 

   Mark 8:34 “And He summoned the crowd with His disciples, and said to them, “If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. 35 “For whoever wishes to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it”

                                         Your choice -Your Priority

      Luke 9:23, “And He was saying to them all, “If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me. 24 “For whoever wishes to save his life will lose it, but whoever loses his life for My sake, he is the one who will save it. 25 “For what is a man profited if he gains the whole world, and loses or forfeits himself?”

                                         Your choice -Your Priority

I think we can all agree we must be ALL IN with the Lord or we are not in at all. With the Lord, there is no halfway plan. Let me note this too; it is also a lifetime commitment. As stated in Rev. 2:10—-, “Be faithful until death, and I will give you the crown of life.”

Let us all be able to say, all the time, Paul as stated in II Timothy 2:7-8, “I have fought the good fight, I have finished the course, I have kept the faith; in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing.”

I said it a few times already; we know what it means to be ALL IN. 

So, what about you are you? Are you ALL IN with the Lord?

Dick Brant

The book of Esther is unique in the canon of Hebrew and Christian scripture in that it is the only book that does not specifically mention God. While this fact long ago led to some debate regarding its place in the canon, most readers point to it as a beautiful example of God’s providence.

God’s providence can be defined as “a universally confident belief in God’s loving care and protection of the world.”] In the whole of human history, a small amount of this care and protection has come through miraculous expressions. Indeed, there are times God defied natural law to accomplish his will. However, the vast portion of God’s intervention has been “behind the scenes” in ways we cannot always perceive. This is what most people mean when they talk about God’s providence. He is quietly orchestrating his will without being overtly involved, as in miraculous ways.

Esther’s story shows us this providential work at its finest when Jewish maiden is the unlikely choice to become the new queen of Persia a short period before her people are threatened with extinction at the hands of the wicked official, Haman. A pivotal moment comes when Esther realizes she must act on behalf of her people, or all will be lost. From this point on, the queen fully invests herself into the future of her people.

Then Mordecai told them to reply to Esther, “Do not think to yourself that in the king’s palace you will escape any more than all the other Jews. 14 For if you keep silent at this time, relief and deliverance will rise for the Jews from another place, but you and your father’s house will perish. And who knows whether you have not come to the kingdom for such a time as this?” (Esther 4:13-14)

God could have stopped Haman at any moment in the story. Why do you suppose God chose to only operate providentially, maneuvering in the background, for Esther to be the instrument of salvation? Perhaps he chose to work this way because that is what Esther needed to reach her faith potential. What if God’s providence was his way of letting her take part in the story of his salvific work? Orchestrating crossroads where she must choose a path taught Esther to lean on the faith she had been taught in childhood, as well as develop the courage to do the right thing in all situations.

Perhaps that is one of the big reasons God continues to work providentially in our lives too. It is his way of letting us be part of the story of his work in our lives. As we face life’s crossroads with their trials, heartaches, joys, and blessings, we can trust that God is working to help us decide what path to take and that he will work all things together for the good (Rom. 8:28). Yet, by working “in the background” (so to speak) we are given opportunities to build trust in him and develop godly character as we conform to the image of Christ.

So, the next time you find yourself wishing God would intervene, keep in mind that he already is. He is working in the exact way he knows you need so that you become what he wants you to be.

[1] Barbara E. Bowe. Eerdman’s Bible Dictionary

Cory Waddell

You’ve probably seen the results of the recent WSJ-NORC poll showing how much Americans’ views on patriotism, religion, and community involvement have changed in the past 25 years. It is disheartening. On a lark, I decided to query ChatGPT about this issue, asking:

How should the Christian community respond to generate interest in religion while remaining ambivalent about ideas of patriotism?

Here is ChatGPT’s response:

Firstly, the Christian community could focus on promoting the core values and teachings of their faith that resonate with people on a personal level, such as compassion, forgiveness, and unconditional love. This can be done through various means, such as community outreach programs, social media campaigns, and interfaith dialogues.

Additionally, the Christian community could leverage modern technologies to make their religious teachings more accessible to younger generations who are more inclined towards digital media. This could involve creating engaging and informative content, such as podcasts, videos, and blog posts, that can be shared on various online platforms.

It is also essential for the Christian community to remain open-minded and inclusive towards people of all backgrounds and beliefs. By fostering an environment of respect and understanding, the Christian community can demonstrate that religion is not about exclusion or superiority, but rather about embracing diversity and promoting universal values.

Lastly, the Christian community could work towards building meaningful connections with other faith-based communities and organizations to promote interfaith collaboration and mutual respect. By coming together with other groups and working towards common goals, the Christian community can demonstrate that religion is a unifying force that can transcend political ideologies and nationalistic sentiments.

You’ve probably noticed ChatGPT’s and all AI’s known leftist bias. But, again, this is something that the media has covered. These new technological marvels are known as LLMs (Learning Language Models). In other words, reading what humans have written makes them more intelligent. And many of these AIs got their samples from the internet.

The internet is not exactly a haven for right-wing or Christian ideas. Values-oriented internet monitors have estimated that at least 80% of the non-dark web was pornography. Others argue that it is more likely to be around 30% pornography. Whatever the exact figures are, it should be evident that the ratio of non-Christian to Christian content on the internet is higher. Thus, we don’t expect AI to present God’s plan of salvation. That is why preachers exist (Romans 10.13–17).

That said, the insight of ChatGPT is fantastic, with a few caveats. Unfortunately, open-mindedness and inclusivity are typically buzzwords for turning a blind eye to sin, which we cannot do (Isaiah 5.20). Likewise, societal acceptance of abortion and sexual immorality doesn’t mean such things are acceptable to God (Acts 5.29). We also cannot fellowship with those who do not teach the truth, even if they call themselves “Christians” or are part of a monotheistic, Abrahamic faith (2 Corinthians 6.13–15; 1 Corinthians 10.21). Otherwise, this advice is surprisingly sound.

As the gospel changes lives like nothing else can, why shouldn’t we preach God’s word to make it as accessible to others as possible? We should help people see how to apply the good news to their lives (Acts 8.30ff). To that end, we should go back to more expository-style preaching.

There are so many broken homes that providing people with a sense of community and family is inviting. Who would not want to experience compassion, forgiveness, and unconditional love? But this requires getting out of our buildings and going where the people are.

And, while we should not change the “old Jerusalem Gospel,” there is no reason why we cannot use modern methods to reach out to a lost and dying world (Matthew 10.16, emphasis mine). Unfortunately, more conservative mindsets are slow to adopt the latest technology. By the time more conservative minds feel comfortable venturing into new areas, those with whom they disagree ideologically will have dominated them.

That said, the number of podcasts and videos our brothers and sisters are beginning to make available inspires me, and I hope this pattern continues. Political pundits, gamers, and true crime fans bury our offerings with their content. So you have to know what you are looking for to find it. It requires advertising and sharing our content with others.

Even though we don’t want to waste our Lord’s money by following trends, it is prudent to keep up with new technology and figure out how to use it to spread God’s message worldwide. It’s important to remember that technology is constantly evolving, and we must adapt to it and use it in ways that reflect our values. By doing so, we can reach a larger audience and share God’s message with those who might not have heard it otherwise.

How would you have answered this question I put to ChatGPT?

Brent Pollard

I love this verse (I’ll let you figure out why).  The gray head is an indication of an achievement.  He (or she) has made it long enough to have seen the hair go from its original color to the beautiful color of gray.  That gray head is a “crown of glory.”  Crowns represent something that is beautiful.  In Proverbs 4:9, wisdom is personified as a woman.  This “wisdom woman” does the following: “She will place on your head a garland of grace; She will present you with a crown of beauty.” So, the gray head should be seen as something beautiful.  Crowns also represent authority.  Kings wear crowns (2 Kings 11:12; 1 Chron. 20:2).  The gray head then demonstrates that the one with it is deserving of honor and respect (Leviticus 19:32).  Later Solomon will say, “The glory of young men is their strength, And the honor of old men is their gray hair” (20:29).

Of course, there are some gray heads that are nothing but fools.  Their years of life have not really taught them anything (cf. Hosea 7:9).  This is why Solomon goes on to add that their crown was earned “in the way of righteousness.” Their experiences have led them to one monumental conclusion: live according to God’s divine standard!

Today we struggle with two tragic applications to this verse.

First, we frequently do not honor our aged.  We live in such a youth obsessed world.  We do anything we can to hold on to youth.  Meanwhile, those with the gray hair are pitied rather than exalted.  They are ignored instead of heeded. How much has our society lost by turning over things to the young?  How much has been lost by failing to tap into the wisdom and experience of the aged?

Second, for a few dollars you can buy a box of gray hair coloring.  As a result, there might be (and many times are) young women – or men – who are sporting gray hair.  Solomon would argue that they haven’t earned that.  Gray shouldn’t be a fashion statement.  It should be a statement of maturity, experience and wisdom.

Each of us determines whether this verse will accurately describe us (or describes us now).  Are we righteous?  Are we making a determined effort to live according to God’s word and to imitate Christ?  If so, we’re earned that gray head.

Denny Petrillo

Jesus lived at a unique juncture in history. It was a time when God related to his chosen people based upon the old covenant, yet Jesus was about to inaugurate a new covenant relationship from God available to all people.

For centuries God’s rule and kingship had been announced over his chosen people, Israel. Yet Jesus was born king of the Jews. He would die as king of the Jews. With his upcoming resurrection he would ascend to sit on God’s right hand, crowned as Messiah and Lord possessing all authority in heaven and on earth.

Living within this juncture of service and inauguration, Jesus proclaimed that the kingdom, the future hope of the Old Testament prophets, was at hand. He taught how people would respond to this coming kingdom, as well as what kingdom ethics, economics, values, attitudes, and behaviors look like.

On various occasions Jesus portrayed this new manifestation of God’s rule which was near as existing within or breaking into a competitive landscape occupied by oppositional forces. Within such confrontations God’s power proved it could overcome the enemy as well as attract those outside of the kingdom to God’s rule (Matthew 12:22-29; Luke 16:16).

In these instances, Jesus did not portray what a future life would be like after the judgment when all opposing forces will have been vanquished and the kingdom’s reign will be absolute. Rather, such teachings refer to the here and now, as people decide how they will respond to the kingdom and whom they will serve. Some who stumble upon the kingdom recognize its value and respond appropriately.

“The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field (Matthew 13:44).

Jesus characterized the various ways that people respond to God’s word as being matters of the kingdom (Luke 8:9,11-15).

Matthew 20:1-16 captures the reality of the ongoing presence of the kingdom in our world today when it describes people entering into serving God at different stages of their lives. Jesus’ primary point with this parable emphasized God’s gracious generosity toward his subjects, especially toward those arriving at their eleventh hour.

When he faced resistance from Israel’s religious figures, Jesus foretold that the kingdom would be taken away from them and given to another people who would produce its fruits (Matthew 21:43). Although he does not specifically name the church nor the addition of Gentile Christians, this seems to be what he had in mind. We find a similar teaching about “other sheep” being under the rule of one shepherd (John 10:16).

The kingdom was arriving and it would grow. “The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone is urged to enter it” (Luke 16:16). Furthermore, echoing Daniel, who had foretold God would establish his kingdom during the days of the Roman empire causing it to grow and fill the earth (Daniel 2:34,35,44,45), Jesus taught:

To what shall I compare the kingdom of God? It is like leaven that a woman took and hid in three measures of flour, until it was all leavened.” (Luke 13:20,21).

What we call the “Sermon on the Mount,” may properly be described as how to live in the kingdom. Living as a disciple involves knowing how to live as someone within the kingdom of God’s beloved Son (Colossians 1:13).

Not surprisingly then, the Gospels of Matthew and Luke weave together chunks of material regarding matters of God’s kingdom with living as a disciple. For example, Jesus’ teachings about conditions of discipleship (Luke 14:25-35) fall on the heels of his teaching about the kingdom banquet (Luke 14:1-24), which in turn precede teachings on rejoicing at finding the lost (Luke 15:1-32) and kingdom economics (Luke 16:1-31).

Similarly in the Gospel of Matthew, when Jesus taught Peter about forgiveness, his starting point involved informing Peter that the kingdom involves God’s unfathomable grace in forgiving sins which should cause its citizens to graciously forgive others (Matthew 18:23-27; See also Colossians 1:13-14 which ties forgiveness with being in the kingdom). Likewise Matthew 19:3-20:28 reveals Jesus re-educating the disciples regarding the revolutionary values of the kingdom and how they impact marriage, children, wealth, etc.

During his lifetime Jesus taught about God’s coming kingdom that was at hand. With his death, Jesus was exalted to reign and will continue to reign until the end of time when he hands the kingdom over to the Father. It is because God places those who respond to the gospel into the Son’s kingdom that John could write he was in the kingdom (Revelation 1:6, 9).

The kingdom is now. Yet we must not overlook what Jesus’ taught about the kingdom at the end.

The previous article in this series was: Thy Kingdom Come – The Synoptic Gospels’ Perspective

Barry Newton

It is a promise, though not so called, and more than a promise. The Lord Jesus spoke of a new reality available to the Few. The masses seek changes in circumstances, but the Few work to make the heart a place where God is welcome. They fight against all they can see, for a spiritual change. All the empty words they hear from those around them focus upon the material and the physical. The Few have found this to be insufficient for their deepest needs, most unsatisfactory for what truly ails them.

These Few are driven by a different call. They know they walk a lonely path, so they lock arms with the sparse company on the narrow way. Their invitations to enlarge the company fall discarded, for the most part, in the majority’s rush to accumulate possessions, power, and knowledge. But still they call, still they travel onward and push forward, in hopes of receiving the most blessed promise. They march day by day with only a foretaste of the future, and though the destiny often appear but in a fog and the outlines of the city indistinct, they know it is there, they know it will soon break forth from the clouds and shine with an everlasting glory.

With every step in the holy direction, the Few also feel the pain of their unworthiness. They mourn for their sinfulness. They know their hearts are human and tend to wander into the wilderness, hanker for the savory melons of Egypt. They plead with their Lord for constant cleansing, for daily atonement, for the blood of the covenant. The Few cry for joy at the sacrifice that paid their penalty, that put them on the path to righteousness, that empowers their feet to punish the dusty trail that leads into the distance.

The Few walk with the wonder of redemption. Hills and hollows, woods and wilderness, all remind them that the Creator provides as the need arises. They move without fear, travel lightly by day, rest easily at night. They sing with thanksgiving in their hearts, songs of pilgrims, hymns of worship, psalms of rising steps toward the great habitation.

The Few cannot stop, they refuse to return, the only way is forward. Every footfall hardens their resolve. They rehearse their homecoming. They prepare mind, heart, and soul for the great day. Thinking on the glorious reunion, they are a happy lot. They constantly say to one another, “It may be around the next curve, over the next rise, watch for the first sign.”

While they walk, the Few occupy themselves with the lighting of the way, among themselves they speak the language of hope and faith, they steady the stumblers, they welcome the newcomer. Always forward, steadily onward, they refuse to be swayed or discouraged. For they know that only One can bestow the Blessing.

And for all the beauty to behold in this world, they look for that One whose sight will make the journey worth it, whose welcome will make them forget its pain and trials, whose embrace will fulfill their deepest and longest desire.

Blessed are the pure in heart, for they will see God. Matthew 5.8.

by J. Randal Matheny

From 1923 to 1985, Robert Woodruff was president of Coca-Cola. He wanted Coke to be available to every American serviceman around the world for five cents, no matter what it cost the company. That was a bold vision! But it was nothing compared to the bigger picture he could see in his mind’s eye. In his lifetime, he wanted every person in the world to have tasted Coca-Cola. When you look deep into your heart, and soul for a vision for God’s glory, what do you see?

Jesus was the most visionary man the world has ever known. His vision embraced the whole world for the sake of the world. He said, “Go into all the world and preach the gospel to every creature…” (Mark 16:15). That is vision! The kind that will provide a new world! How are we going to carry that vision into your community in 2024?

The Bible says, “So then, while we have opportunity, let us do good to all people…” (Gal. 6:10). But it takes vision to see the opportunities. We actually “create luck” when we see opportunity.

With Jesus, the vision started within. He had come to earth to teach men how to honor God. He began teaching and people started following Him, so then He called a dozen of those men and gave them powers and sent them out with His vision. Let’s look at Matthew 10…

1. Focus – Notice verses 5-7.
2. Be equipped – Verse 8.
3. Trust – Verses 9-10.
4. Don’t waste time on infertile soil – verses 11-15.
5. Understand the challenges – verses 16-20.

2024 can be a great year for the church, if we have all our members putting their vision into focus and then acting on that vision.

What is your vision for your contribution to the health and growth of your congregation? Let’s put it into reality.

Paul Holland

Little Bobby was spending the weekend with his grandmother.  His grandmother decided to take him to the park on Saturday morning.  It had been snowing all night and everything was beautiful.

His grandmother remarked, “Doesn’t it look like an artist painted this scenery?  Did you know God painted this just for you?”

Bobby said, “Yes, God did it and he did it left-handed.”

This confused his grandmother a bit, and she asked him, “What makes you say God did this with his left hand?”

“Well,” said Bobby, “we learned at Sunday School last week that Jesus sits on God’s right hand!”

Indeed he does!   “[God] worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come.”

(Ephesians 1:20-21)

The Hebrew writer tells us that such is an indication that Christ is far greater than any of the angels (1:3-4).

Paul tells us in Romans 8:34 that Christ makes intercession for us while he is there at the right hand of God.

Jesus sits on God’s right hand.  That doesn’t mean God is left-handed, but it does tell us just how magnificent Christ is!

Have a great day!

Alan Smith

The first miracle of Jesus is found in John chapter two. While many won’t give much thought to the servants in this account, let’s place the focus on them here.

John 2.1-11 

“On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. Jesus also was invited to the wedding with his disciples. When the wine ran out, the mother of Jesus said to him, “They have no wine.” And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come. His mother said to the servants, “Do whatever he tells you. 

When Jesus refers to His mother as “woman” He was using a term of respect in that day and age. John writes that the hour of His death had not come because that is an underlying narrative of his book.

Continuing on,

“Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. Jesus said to the servants, “Fill the jars with water.” 

Now, notice the response of the servants.

“So they filled them up to the brim.” 

They never questioned why they should fill these jars with water. This was no simple task and it was no doubt a time consuming chore. The jars held anywhere from one hundred and twenty to one hundred and eighty gallons of water. They likely drew the water out of a well— one bucket at time.

Jesus then tells the servants,

“Now draw some out and take it to the master of the feast.” 

Once again, notice the response of the servants.

“So they took it.” 

The servants didn’t ask why they should draw the water out or even why they should take it to the master of the feast. They don’t seem to hesitate even though it could have been a humiliating experience to serve water to the head of the wedding feast. They just took it! They simply listened to what Jesus told them to do.

The servants and their unquestioning obedience is praiseworthy. As servants of Christ, we should do whatever He tells us. We shouldn’t do the bare minimum but we should, in a spiritual sense, fill our jars to the brim. We should live our lives completely dedicated to fulfilling His commands, even if it’s difficult or when it doesn’t make much sense to us.

Dale Pollard

Dr. Scott Stripling, excavations director for the Associates for Biblical Research (ABR), made a significant biblical archaeology discovery on Mount Ebal in 2020. Stripling found the amulet in the eastern dump pile, and they believe it came from one of the altars that Professor Adam Zerta excavated more than 30 years ago.

Tomographic scans revealed an ancient proto-alphabetic Hebrew inscription on the amulet, hundreds of years older than any other known Hebrew inscription from ancient Israel. Two epigraphers, Pieter Gert van der Veen and Gershon Galil, identified the amulet as a curse tablet (defixio). The word “cursed” appeared ten times in the inscription, as did the tetragrammaton (YHWH) twice.

Mount Ebal is significant in biblical history because it was where curses were pronounced during the covenant ceremony before the Israelites’ entry into Canaan (Deuteronomy 11:26ff). Due to its discovery within the ruins of an altar, Dr. Scott Stripling and Pieter Gert van der Veen propose a link between the discovered amulet and the biblical covenant renewal ceremony (Joshua 8:30ff). Furthermore, Prof. Gershon Galil’s textual analysis suggests that the person who inscribed the amulet was most likely a prominent figure, and the deliberate placement of the talisman near the religious site supports the biblical account of Joshua’s altar’s historical accuracy.

What is the significance of this? The consensus is that Israel entered Canaan around 1250 BC or in the 13th century BC. (Metych) Scholars have long assumed that they had no written language when they arrived in Canaan. Furthermore, scholars believe that the Hebrews only wrote their Scriptures once imprisoned in Babylon or even the Persian or Greek eras. Consequently, scholars think that various cultures influenced a substantial portion of the concepts presented in Scripture. (e.g., Noah of Genesis vs. Utnapishtim of The Epic of Gilgamesh).

However, this Ebal inscription predates the pottery discovered in the 2010s, dating back to the end of the First Temple period 2,710 years ago. (Staff) The engraving on Ebal is at least three hundred years older. And, despite being written in a proto-alphabetic script, the message indicates that those who placed the amulet there were YHWH worshippers. YHWH is God’s covenant name, which He taught Moses when He tasked the latter with leading His people out of Egypt (Exodus 3.14). And now we have proof that people in Joshua’s time could write.

There is also the implication that the Exodus may have occurred earlier than previously believed. The Pharaoh Merneptah created a victory stele discovered in Thebes in 1896. (Kettley) Merneptah claimed to have defeated the nomadic people “Israel” in his campaigns in Canaan on the stele. Merneptah was a little-known pharaoh who ruled from 1213 to 1203 BC.

Suppose Israel was already present in the early 13th century BC. Could we not deduce from the evidence atop Ebal that these “nomads” against whom Merneptah fought were not a people devoid of civilization and culture? Why would Merneptah boast about his victory over them if they weren’t fearsome and capable of mounting a defense? Some believe that Merneptah’s father, Rameses II, ruled Egypt during the Exodus. If true, though I am skeptical, Merneptah may have wanted to boost his image following his father’s failure.

I am mindful of the warning from the Hebrews’ writer that “It is a terrifying thing to fall into the hands of the living God” (Hebrews 10.31 NASB1995). Even so, I don’t think I have ever been happier to read about God’s curses. It may be one of the few times that you can build your faith when you read: “Cursed, cursed, cursed—cursed by the God YHWH. You will die cursed. Cursed, you will surely die. Cursed by YHWH— cursed, cursed, cursed.” (Eliyahu Berkowitz)

Works Cited

Metych, Michele, editor. “Canaan | Definition, Map, History, and Facts.” Encyclopedia Britannica, 14 Apr. 2023, www.britannica.com/place/Canaan-historical-region-Middle-East.

Staff, JPost. com. “2,700 Year Old Hebrew Inscription Uncovered in City of David.” The Jerusalem Post | JPost.com, 18 Aug. 2013, www.jpost.com/features/in-thespotlight/ancient-engraved-earthenware-discovered-in-city-of-david-323438.

Kettley, Sebastian. “Merneptah Stele: How This 3,200-year Artefact Could Prove Bible RIGHT.” Express.co.uk, 26 May 2020, www.express.co.uk/news/science/1285868/Merneptah-Stele-Israel-artefact-ancient-Egypt-Pharaoh-Merneptah.

Eliyahu Berkowitz, Adam. “‘Curse’ Text on Ancient Amulet Could Change Way Scholars Read Bible.” The Jerusalem Post – Christian World, 24 Mar. 2022, www.jpost.com/christianworld/article-702243.

Further Reading

Sudilovsky, Judith. “Researchers Decipher Oldest Known Hebrew Inscription on ‘cursed’ Tablet.” The Jerusalem Post | JPost.com, 24 Mar. 2022, www.jpost.com/archaeology/article-702271.

Siegel-Itzkovich, Judy. “Ancient Tablet Found on Mount Ebal Predates Known Hebrew Inscriptions.” The Jerusalem Post | JPost.com, 14 May 2023, www.jpost.com/archaeology/article-743039.

Brent Pollard

A few years ago, I was engaged with a fellow preacher in a conversation about church growth, burdens and joys of ministry, etc. In the midst of our talk, he quipped, “You know Cory, someone once pointed out to me that artificial flowers don’t grow. They look pretty, and you can pour water on them, but they simply are not going to grow.”

This common-sense observation has a common-sense application. Just as artificial flowers cannot grow, neither can artificial Christians, and equally, artificial churches. You can look the part, all dressed up nice and clean for services. You can go through the actions, checking off five acts of worship each week. You can say the words, casually informing people that you “go to church.” Yet, the fact is that some people are little more than artificial flowers in a bouquet of church-goers. Put a whole bunch of them together, and you will find a congregation which never amounts to much more than room décor. No matter how much it is watered and fed by God’s word, it never grows. Jesus described these when He said, “This people honors me with their lips, but their heart is far from me” (Matt. 15:8).

Then there are those who are genuine. Whose hearts are prepared so that watering and feeding bring about some sort of result. Their beauty is not the product of assembling a fake facade, but of soaking up the nutrients and water of God’s holy word, letting the Holy Spirit use that message to nourish and grow them into blossoming men and women of faith. Put a bunch of them together, and you know what you get? Not a bouquet of Christians, but a field of flowers spreading seed as far as the wind will take it.

Lord, may we be genuine flowers who crave and feed of your goodness. May we be more than just a bouquet of artificial flowers.

“‘And other seeds fell into good soil and produced grain, growing up and increasing and yielding thirtyfold and sixtyfold and a hundredfold.’  And he said, ‘He who has ears to hear, let him hear’” 

(Mark 4:8-9)

Cory Waddell

Isaiah 65.17-25 is interesting. Some have mistakenly concluded that it is a prophecy of Christ’s “millennial kingdom” because it resembles passages in John’s revelation. However, we might agree that it refers to the millennium only if others use that term to describe the entire period between Jesus Christ’s two advents.

Contextually, this prophecy appears alongside others concerning the church or the kingdom. Paul summarizes the blessings God promised Isaiah in this passage: “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ” (Ephesians 1.3 NASB1995).

And we’ve been in these final days since Pentecost (Acts 2.16-21). As a result, we should not be surprised by its longevity (i.e., more than two millennia and counting) because God metaphorically predicted that its cohorts would live a long time (Isaiah 65.20). Furthermore, this extension is advantageous because it provides opportunities for those who need to repent (cf. 2 Peter 3.9).

But what does Isaiah 65:25 mean by the wolf eating with the lamb? Because wolves and lambs are predators and prey, people assume it must refer to the millennial kingdom. Otherwise, the wolves would be the ones devouring the lambs. So, we can’t discuss anything current. Nonetheless, they fail to remember that there once existed a time when wolves and lambs ate together. They did so on the ark that God instructed Noah to build. The ark served as God’s refuge during His wrath.

Today, the church serves as that refuge. Even when wolves are nearby, lambs will still be able to eat within that place of safety. Some people believe God’s providence protects His children, so they have no fear despite living in a wolf-infested world. Others argue that because God changes the obedient’s nature through the Gospel, the wolves and lambs can eat together within the church because their personalities have changed. They are brand-new creatures (2 Corinthians 5.17). All of these interpretations are correct, but there is an intriguing corollary.

Who was the primary apostle to the Gentiles? Peter’s sermon converted the first Gentiles (Acts 10.34ff), but the Lord chose to send Paul to the Gentiles (Acts 26.17). Jesus tore down the dividing wall between Jew and Gentile (Ephesians 2.13-15), allowing those like Paul to welcome the Gentiles into Zion (cf. Isaiah 62.1-3). However, what do we know about Paul’s history? Paul belonged to the Benjamite tribe.

God allowed Israel to prophesy his sons’ futures as he lay dying (Genesis 49.1-27). According to Jacob, “Benjamin is a ravenous wolf; In the morning he devours the prey, And in the evening he divides the spoil” (Genesis 49.27 NASB1995). Paul was thus a ravenous wolf whose conversion caused him to eat with the lambs (Acts 20.7). No longer a church persecutor content to put Christians to death for their crime of faith in Jesus, Paul became Christ’s ambassador to increase the flock of Christ.

A true example of the wolf eating with the lamb is found only in God’s kingdom, the church.

Brent Pollard

From Isaiah 42 – 53 we have some of the greatest prophecies about the character and purpose of Jesus Christ that can be found in the Old Testament. We can then go to the New Testament to see those prophecies fulfilled (Matthew 12:17-21). Isaiah 42:3 says of Him, “A bruised reed He will not break and a dimly burning wick He will not extinguish.” A bruised reed represents an individual who has been damaged and a burning or smoking wick represents those people whose spiritual lives are about to be extinguished. Both of these descriptions speak of people who have been damaged and are about to die spiritually. This foretold that Jesus would have the ability to deal with hurting people and be able to restore their spiritual lives. People in those conditions are so near spiritual death that it would be easy to damage them, and they die spiritually, and their spiritual flame go out. It takes great wisdom to know how to help those kinds of people.

Think about the way Jesus dealt with the woman caught in the act of adultery whom the scribes and Pharisees brought before Jesus to ask Him what should be done with her. They were not interested helping the woman; they were just using her as a means to test Jesus and catch Him so as to destroy His influence (John 8:6).  Jesus did not fall into that trap. He was not going to let that woman be used as a piece of property or as an object to be damaged further. He did not condone her sin (John 8:11) but was not going to allow her to be damaged further. She was already a “bruised reed” who needed compassion and understanding, not public humiliation.

Think about the way Jesus dealt with the Samaritan woman at the well. She was an outcast in society since the Jews would have nothing to do with the Samaritans. It seems that she was even an outcast among the Samaritans as she did not come to get water at the time other women would be getting water but came when she could be alone. She was an immoral woman because she had had five husbands and the man with whom she was not living was not her husband. Jesus dealt with her in such a way that she became a believer and a soul-winner (John 4:27-30). Study John 4:1-42 to see how Jesus dealt with that “bruised reed.”

Probably, the greatest example to see how Jesus (God in the flesh) dealt with bruised reeds without damaging them and not extinguishing their spiritual flame is to look at the Father in the parable of the prodigal son (Luke 15:11-32). His son had become a bruised reed, but the Father welcomed him home. He did not damage him with rebuke or rejection, but with loving arms, a kiss of kinship, and a place in the family.

Application

The world around us is filled with “bruised reeds” and those whose excitement for God is only a flickering flame. Since Jesus is our example (Galatians 2:20; I Corinthians 11:1) may we strive to know Jesus to the point that we can treat people the way He treated people so that they can become a flame of fire, burning with passion for God. We need to be healers, not damagers!

Wayne Burger