A MODEL CHURCH—VI

BEN F. VICK, JR.

       In last week’s bulletin we began a brief study of acceptable worship. We defined worship, mentioned various kinds of unacceptable worship, and discussed what is acceptable worship. In this article we want to consider the avenues of worship. There are five in number. Keep in mind that acceptable worship includes three essentials: We must worship (1) the right object—God; (2) with the right attitude—”in spirit”; and (3) in the right way—according to God’s word.

Preaching is God’s method of getting his word out to others. Paul wrote to Titus, “But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour” (Tit. 1:13). In another place we are told, “For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe” (I Cor. 1:21). What is God’s attitude toward preaching and preachers? “For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? And how shall they believe in in whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent? As it is written, how beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!” (Rom. 10:13-15). Preaching God’s word is an act of worship to God in which both preacher and audience participate (II Tim. 4:2).

Another act of worship is that of the Lord’s supper. Jesus said, “This do in remembrance of me,” when he instituted the Lord’s supper (Lk. 22:19). After the establishment of the church, we learn that they observed this supper regularly. “And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (Acts 2:42). The “breaking of bread” is a synecdoche which stands for the Lord’s supper. It includes both the partaking of the unleavened bread and the fruit of the vine. In Acts 20:7 we learn further that this act is to be observed on the first day of the week. “And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.”

Many in the religious world and some even in the Lord’s church are saying that the Lord’s supper can be taken any time. They reason this way because they do not believe that approved apostolic examples are binding. However, if their reasoning be right, then they have no mandate from heaven as to when it can be observed. They are left to their own whims and inner feelings. But Paul commanded, “And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father by him” (Col. 3:!7). Where is New Testament authority for partaking of the Lord’s supper on any day other than the first day of the week?

We are also to worship by singing. “Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord” (Col. 3:16). “Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord (Eph. 5:19). We are to sing songs of praises to God when we are happy (Jas. 5:13). But someone says: “Well, how can I sing when I am depressed, blue, troubled, etc.?” That’s a good question. I have often wondered about that myself. However, brother Jimmy Thompson, former preacher at West Newton, now deceased, made a very good point in the bulletin article some time ago. He mentioned the Lord’s having instituted his supper, knowing full well the cross was just a few hours before him; and, yet, he, with the apostles, sang a hymn and went out to the Mount of Olives (Matt. 26:30). No one could possibly feel any more mental anguish than did our Lord on this occasion, but he sang. Singing is not only a way to praise the Lord, but is also a way to lift our spirits.

Giving is another act of worship. “But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well pleasing to God” (Phil. 4:18). The early church were generous givers (Acts 2:44-45; 4:32-35). They gave regularly. “Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there will be no gatherings when I come”  (I Cor. 16:2). The meaning in the Greek New Testament is “upon the first day of every week.” Giving is a duty, but it also is called a “grace” (II Cor. 8:1-5). The Lord promises to bless us if we give. “Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again” (Lk. 6:38).

The avenue of prayer is one of the great privileges that the child of God enjoys ye is often neglected. It, too, is an act of worship. Perhaps this is one of the reasons there is such an emphasis upon it in the Bible. “And he spake a parable unto them (to this end,) that men ought always to pray, and not to faint” (Lk. 18:1). “And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (Acts 2:42). “Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him” (Acts 12:5). “And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father by him” (Col. 3:17). “Continue in prayer, and watch in the same with thanksgiving” (Col. 4:2). “We give thanks for Gold always for you all, making mention of you in our prayers” (I Thess. 1:2). “And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed” (Mk. 1:35). “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints” (Eph. 6:18). “Confess your faults one to another, and pray for one another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much” (Jas. 5:16). “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Heb. 4:16).

A MODEL CHURCH—V

BEN F. VICK, JR.

       Many people identify or refuse to identify with a congregation on the basis of the worship services of the church. Certainly this ought to be a major criteria for such a decision, for the vitality and life of the congregation is derived to a great degree from its worship. A model church is one that worships as God has directed in the New Testament.

The word “worship” in its noun form means “reverence tendered a divine being or supernatural power; also: an act of expressing such reverence.” Worship is more than a mental act. It involves the mind, but it is an act of devotion expressed or paid. If worship were a mental act alone, the whole church could worship together in mind and never assemble together. But the early church did come together to worship God (Acts 2:42-47; 4:31-32; Heb. 10:23-25).

Peter said, “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (I Pet. 2:5). From this we gather that not all sacrifices or worship is acceptable to God. An example of this is seen in the contrast between the worship of Cain and Abel. The writer of Hebrews said, “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh” (Heb. 11:4). The allusion in this verse is to the account in Genesis 4. There we are told that Cain offered the fruit of the ground, but Abel offered the firstlings of his flock. God had respect unto Abel’s offering, but unto Cain’s he did not have respect. Cain’s worship was not by faith. If there is any lesson for us in this account, it is that not all worship is acceptable to God.

The New Testament teaches there are different kinds of worship, all of which are not acceptable to the Lord. Jesus said to the Samaritan woman, “But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth” (Jn. 4:23-24). By implication we learn there is false worship. If there can be true worship, then, in contrast to it, there can be false worship.

Our worship can be vain. Again, Jesus said, “But in vain they do worship me, teaching for doctrines and commandments of men” (Matt. 15:9). The Pharisees tried to bind the washing of hands, cups, pots, brazen vessels, and of tables on the Jews. Jesus said they were guilty of vain, or empty, worship. Some things which are right in everyday living are not necessarily obligatory as a worship to God. A thing which may be right in and of itself could be wrong if incorporated into one’s worship to God. For instance, it is a good practice to wash one’s hands before he eats; but one is not spiritually defiled if he does not wash his hands. If I were sitting at the table with him, I would prefer that he “pass” the biscuits rather than that he “hand” me one. But that does not mean that he was spiritually defiled.

It is possible for one to worship in ignorance. “Then Paul stood in the midst of Mars’ hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. For as I passed by, and beheld your devotions, I found an altar with this inscription, To The Unknown God. Whom therefore ye ignorantly worship, him declare I unto you” (Acts 17:22-23). The numbers are myriad who fit into this category. They may be sincere and honest, but they are sincerely and honestly wrong in their worship.

Then, there is that kind of worship which is called “will worship” by the apostle Paul: “Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh” (Col. 2:23). “Will worship” is translated from one Greek word in the New Testament (εθελօθρηρօκεια). Thayer’s lexicon defines this Greek word in this fashion: “voluntary, arbitrary worship…,i.e., worship which one devises and prescribes for himself, contrary to the contents and nature of the faith which ought to be directed to Christ;….” It means “self-chosen worship.”

A model church worships as God has directed in the New Testament. True worship is outlined in John 4:24: “God is a Spirit: and they that worship him must worship him in spirit and in truth.” First, our worship must be directed to the right audience, i.e., God. We are not to worship ourselves or anything else but God. “Then saith Jesus unto him, Get thee hence, Satan” for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve” (Matt. 4:10). Second, our worship must be done with the right attitude, i.e., “in spirit.” If our minds are not centered on coming before the throne of God in worship, if they are a million miles away, if they are thinking about dinner, a ball game, a job, etc., then our worship is unacceptable. Thus, worship involves concentration. The less distractions in our worship the easier it will be to center our minds on spiritual matters. Third, our worship must be carried out in the right way, i.e., “in truth.” In truth means according to God’s word. Jesus said, “Sanctify them through thy truth: thy word is truth” (John 17:17). Any act of worship that falls below one or more of these three essential items is not authorized nor acceptable to the Lord.

Worship, as previously stated, involves reverence paid or expressed. It involves an act or acts. When Abraham was going to offer his son Isaac upon the altar, he told his servants to wait and he and the lad would go yonder and worship. In his mind, he had already offered his son, “accounting that God was able to raise him even from the dead” (Heb. 11:9). However, if everything we do in life is worship, then Abraham’s preparations for worship and his journey, too, were as much worship as the offering itself. But he said, “I and the lad will go yonder and worship.” They did not worship as they were going to worship. They traveled in order to worship.

[To Be Continued]

A MODEL CHURCH—IV

BEN F. VICK, JR. 

In Organization

A model church is one that is organized according to the New Testament pattern, or blueprint. Every congregation of the Lord’s people should strive to be scripturally organized (Titus 1:5). This is not an impossible task. However, each generation within a congregation must put forth every effort to develop overseers, deacons, preachers, and Bible class teachers. No one in the local congregation can rest on the laurels of past generations. Sometimes I think we dwell too much on what has been done in the past to the neglect of what can and must be done now and in the future. Briefly, let us look at the organization of the local church. What does the New Testament teach?

A church worthy of emulation is one that recognizes Christ as its head. “And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all” (Eph. 1:22-23). In another place Paul wrote “And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the pre-eminence” (Col. 1:18). Since Christ is the head of the church, then, as members of that one body (Col. 12:20, 27), we are obligated to submit to him. Just as the head directs the members of the physical body and those members submit willingly, so also has Christ directed us as members of his church. Whether we are shepherds, deacons, preachers, or others, we must all be in submission to Christ, the head.

The model church recognizes that the divine pattern teaches that each congregation is autonomous, i.e., self-governing. No congregation can dictate to another. No synod nor council nor group of preachers nor anyone else, for that matter, outside the local congregation can pass down edicts to the local congregation. But, though a congregation is autonomous, it is limited by the authority of Christ. It cannot go beyond that which is written (Cor. 4:6 [ASV]; II Jn. 9-11; Rev. 22:18-19). The decisions made by the elders in the local congregation are in the realm of expediency. They have no right to override God’s law.

In the model congregation there are workers called in the New Testament “pastors,” or “shepherds,” “bishops,” or “overseers,” or “elders” (Acts 14:23; 20:17, 28; I Pet. 5:1-3). The qualifications which are a prerequisite to this work are found in I Tim. 3 and Titus 1. Their primary work can be found in Acts 20:28: “Take heed therefore unto yourselves, and to all the flock, over which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.” They are to: (1) take heed to themselves; (2) to take heed to the flock; and (3) to feed the flock of God.

One qualification that shepherds must have is leadership ability. Though it is not expressed in those terms, it is implied in the term “shepherd.” Remember Psalm 23:1-3? “The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures: he leadeth me beside the still waters. He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake.” From these verses, what does the good shepherd do? For one thing, he leads. He is not a follower. He considers what is best for the flock and for individual sheep and provides for them. Shepherds in Bible times did not drive the sheep, like cattle, but led them. Shepherds in the Lord’s church must be leading the flock by example in evangelism, benevolence, edification, worship, and in life.

It also needs to be stressed that the overseers of the local congregation have been delegated authority from the Lord (I Tim. 3:5;  I Pet. 5:1-3). And it is not one elder who has this authority, but the eldership. Every member of the local congregation, including every preacher and each elder, is obligated to obey and submit to the decisions reached by the overseers (Heb. 13:17).  Since elderships have this authority, they should be warned of the dangers of lording over God’s heritage. This is done when decisions which affect the whole congregation are arbitrarily made.

In the local congregations there are a special class of servants designated certain tasks who are called deacons. The word “deacon” simply means servant. The Greek word from which we get the English translation properly means, “raising dust by hastening.” This implies that deacons are to be diligent in their business. Not just anyone can serve as a deacon. These men must meet the qualifications found in      I Timothy 3:8-13. They are under the eldership, as are all members. They may be assigned work by the overseers that would allow the overseers time to take heed to the flock and feed it properly. A deacon is not a title worn, but implies a work to be done.

Another class of workers in the church are evangelists, or preachers. Their work is described by their name. The word “evangelist” refers to one who bears glad tidings or good news. A preacher is a herald, or proclaimer. Paul told Timothy, “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables” (II Tim. 4:1-4). This is a monumental task.

Years ago it was argued by W. Carl Ketcherside that it was sinful for a congregation to hire a preacher to preach for them. He said that such an arrangement was a “one man hireling ministry” and that the elders were given the responsibility to feed the flock, not the evangelist. G.K. Wallace and, later, Flavil L. Colley argued with Ketcherside the right of the church to hire a preacher to do local work. If a preacher can preach the gospel to the church (and he can [Rom. 1:14-17]) and it is right to support the preacher in his preaching (and it is [I Cor. 9:1-14]), then, it becomes a matter of expediency as to when, if, and how long that preacher should work with the congregation. Ketcherside was not opposed to a preacher’s going to a congregation for six weeks and holding Bible studies. This he did. Thus, he was a located preacher for six weeks.

However, the hiring of a preacher does not relieve elders from their responsibility to tend the flock, nor allow the congregation to sit back and leave the work all on the shoulders of the preacher. Each member must do his part. Shepherds must tend; deacons must serve; preachers must preach; Bible teachers must teach; and all must work together for the building up of the local congregation. And though we have a good congregation here, all of us must strive to improve (Matt. 5:48; Heb. 6:1).

[To Be Continued]

A MODEL CHURCH—III

BEN F. VICK, JR.

A Caring and Loving Membership

       The apostle Paul in his discussion of the church as being the body of Christ, stated: “That there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it” (I Cor. 12:25-26). Instead of there being division at Corinth, Paul was exhorting the members to have the same care one for another. The word “care” is translated from a Greek word (merimnao), which means “to exercise care for, to exercise concern for.” It includes the idea of looking out for another and to seeking to promote the interests of another. Just as one’s eyes watch out for all members of the physical body, so are we as members of the body of Christ to watch out for each other and to promote the welfare of another. A model congregation does just this.

We can find many commands in the New Testament for us to care for the needs of other members in the congregation, as well as non-members, as the opportunities arise. Paul wrote, “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith” (Gal. 6:10). In another place we read, “Be kindly affectioned one to another with brotherly love; in honour preferring one another” (Rom. 12:10). Again, “Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits” (Rom. 12:16). In matters of indifference, we are commanded: “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbour for his good to edification. For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.” (Rom. 15:1-3). To the brethren at Ephesus Paul wrote, “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Eph. 4:32). To the Philippians, Paul wrote, “If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels of mercies, Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others.” (Phil. 2:1-4). The writer of Hebrews commanded, “And let us consider one another to provoke unto love and to good works.” (Heb. 10:24).

In view of these divine injunctions, a model congregation puts them into practice. Each member is concerned for the welfare of others. This was true with the church in Jerusalem. Luke records, “And all that believed were together,…” (Acts 2:44). The expression “were together” in some instances in Holy Writ may have reference to “oneness of mind” or “one in purpose.” But the expression used by Luke in the original is used in other places to mean “physical location.” This is evident, too, from the fact that they knew the needs of others. Later, the inspired historian states, “Neither was there any among them that lacked” (Acts 4:38). 

The only way that we can know of the needs of a brother or sister in Christ and help them so he or she will not go lacking is to get to know each other. This necessitates spending time with each other. One is not going to be too quick to tell his needs to a total stranger—even if he is a brother.

John wrote, “But whoso hath this world’s goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” (I Jn. 3:17). But how can one see that his brother has needs if he does not see his brother? This does not necessarily imply a personal visit, though this would be good. The telephone is a very good tool in learning of the needs of others. Those who do not assemble regularly with the saints cannot be aware of the needs of their brethren as they are mentioned from time to time. I do not believe that we can get to really know a brother or sister if the only time we see them is at the services. We can certainly know of their faithfulness to the services; but sometimes beyond that, we know nothing.

The burdens which people bear are seldom revealed in public assemblies. It takes getting to know someone before we can understand, to some degree, the burdens he or she bears. If we knew each other better, we might be a little more considerate and longsuffering with each other. Paul wrote, “Bear ye one another’s burdens, and so fulfil the law of Christ” (Gal. 6:2). Yet, how can we know another’s burdens if we do not know him? And how can we know him, if we do not take the time to know him?

What prevents a congregation from becoming a model church with a caring and loving spirit? Iniquity in the world causes some to have no concern for God, his brethren, or fellow man.  Jesus said, “And because iniquity shall abound, the love of many shall wax cold” (Matt. 24-12). Because of the wickedness in this world some will allow their love for God and others to wane. The words “wax cold” are interesting. They are translated from a word (psucho) in the Greek which means “to breathe (voluntarily but gently, thus differing on the one hand from another word [pneo], which denotes properly a forcible respiration”). Thus, to “wax cold” means a “reduction of temperature by evaporation, to chill.” Members of the church, like water, do not freeze instantaneously, but gradually. Wickedness in the world can influence the church.

Just as the cares and riches of this world can choke out the word of God, so can they choke out interest in our brethren. We can be so busy making a living, taking care of family, doing our hobbies, etc., that we forget about the needs of a brother or sister. When there is neglect, murmuring soon follows. Therefore, let each of us remember: “Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God” (I Jn. 4:7).

“Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him” (I Jn. 5:1). If we are caring and loving toward our brethren, then we will be that much closer to being a model church as Jesus would have us to be.

( To Be Continued )

A MODEL CHURCH—II

BEN F. VICK, JR.

 The church in Jerusalem in the early days “continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (Acts 2:42). Any congregation which continues in the word of God, as did those early saints, will be worthy of following in that realm. Too many today who claim to be the church of which one reads in the New Testament are not true to their claims. We are hearing strange and uncertain sounds from many directions within the church.

It would be in order to list some of these uncertain sounds which are being heard today: (1) a rejection of pattern theology, or the New Testament, as our blue print; (2) clapping in worship; (3) being saved by grace alone; (4) instrumental music placed into a category of expediency by some; (5) advocating fellowship with the Christian Church; (6) choirs, quartets, and solos in worship; (7) women preachers; (8) women leading prayers; (9) not needing to know that baptism is for the remission of sins in order for it to be a valid baptism; (10) errors being taught on marriage, divorce and remarriage; (11) silence is not prohibitive; (12) German rationalists and other modernists being held in high esteem; whereas the apostles and inspired men, along with other faithful brethren of the past and present being put down; (13) the New International Version, along with other modern perversions being used; (14) denial, either explicitly or implicitly, that we have an inspired Bible today; and (15) that there are no approved examples which are binding on us today.

A model congregation is one which will not stand for error to be taught in her midst and will rebuke it everywhere. Paul wrote to the church at Rome, “Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.” (Rom. 16:17-18). To the congregations in the region of Galatia the Holy Spirit said, “And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.” (Gal. 2:4-5). There was a time when it would take a fine-toothed comb to locate a liberal, but now one can take a hay baler to gather them.  As Samson smote the enemies of Israel “hip and thigh,” so must we wage war against those who trouble spiritual Israel today.

Evangelistic in Work

A model church is one that also is evangelistic in work. The word “evangelize” means “to carry glad tidings.” The great commission to the apostles (Matt. 28:18-20; Mk. 16:15-16; Lk 24:46-47) is the marching orders for the church. Every Christian has a debt to pay. Paul realized this and by inspiration stated so: “I am a debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” (Rom. 1:14-16).

As one reads the account of the early church in the book of Acts, they began in Jerusalem and radiated the gospel of the Sun of Righteousness to Judea, Samaria, and the uttermost parts of the earth. Brother Marshall Keeble said:

“I understand the language of the Lord better when I learned that the word we translate ‘uttermost’ in the Bible is the Aramaic word for ‘speck.’ I see more clearly what the Lord meant when He said the Gospel was to begin in Jerusalem, then to Judea and Samaria and to the uttermost parts of the earth. As long as there is one little speck of the world which has not heard about our Lord, we have work to do. Sadly I realized more fully how negligent we have been in doing this command of our Lord, to carry the gospel to every speck of the earth.” (From Mule Back to Super Jet with the Gospel, pp. 1516).

These were the words of a brother who perhaps baptized more people than any other man in the 20th century. He was a great preacher and a fervent worker in the Lord’s vineyard. We need to use every method which is right (tracts, radio, television, newspapers, etc.) to reach others with the pure gospel of Christ. We have used all of these methods to some degree or another.

But methods which are good and right within themselves cannot take the place of workers. One of the best ways to reach others with the gospel is one on one. Jesus knew the value of one-on-one conversations. He spoke to Nicodemus one on one. He spoke privately to the Samaritan woman. He knew the value of one soul. There are people that you personally know with whom you have more influence than the preacher or any elder. If you invite them to study with you or to come to services, they might be more likely to come than if someone else invited them.

People in America are not flocking to the meetinghouses as they once did. They are going to the ball parks, arenas, stadiums, malls, etc. They are busy here and there, concerning themselves with trivial matters instead of seeking eternal truth. Is is not ironic and a sad state of affairs that other countries are hungering for God’s word because they have not had it for many years; but, for the most part, America has had the Bible for many years but does not want it? This should not discourage us. Did not Jesus say to some in his day, “Say not ye, There are yet four months, and then cometh the harvest? Behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest” (Jn. 4:35)?

We need to each pray for workers, soul winners, in the Lord’s church. Jesus said to his disciples, “The harvest truly is plenteous, but the labourers are few; Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest” (Matt. 9:37-38). Then, we need to work as we pray. Isaiah wrote, “Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me” (Isa. 6:8).

In teaching the gospel to others, do what you can. Suppose you cannot teach a home Bible study? Get someone who can. Invite your friends and ask the preacher to teach them. Invite your friends and relatives to come to the services of the church. Remember Jesus came to seek and save the lost. As his spiritual body, we still are to be seeking and saving the lost.

(To Be Continued)