Одесская Богословская Семинария.
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Одесская Богословская Семинария
Евангелизм, Ученичество,
и Создание Новых Церквей
Одесса 65066 а/я 3 ОБС
Тел. 8 (048)755-64-42
E-mail: ray@partnersinmissions.org
Web: http://odessachurch.com
Рэймонд С. Трентхем

Описание курса

Этот курс определяет евангелизм, чем он является, а чем не является, рассматривает вопросы, связанные с евангелизмом, церковь,
основанную на евангелизме, евангелизм через проповедь, и процесс общения при евангелизме. В курсе также исследуется различные
методы и системы ученичества и поиски развития подходящих моделей, которые студенты могут применить на практике в их
ситуациях.
Этот курс представляет собой изучение процесса организации новых церквей. Церковь, применяющая теорию и методологию, будет
развиваться. Будут рассмотрены шаги по организации новой общины, обзор и изучение примеров в организации церкви.


Цель курса

После завершения этого курса студент должен обладать исторической и теологической базой для различных подходов к евангелизму и
ученичеству, а также быть способным осуществить разработанную модель в своей ситуации.
Предполагается, что после завершения этого курса студент сможет развивать, писать, и осуществить проект по организации церкви.
Этот курс уделяет особое внимание пониманию принципов роста Церкви и связан с курсом по евангелизму.


Задача курса
число лекций пар. (Lectures)
число страниц для чтения стр. (reading)
Письменной работы Контроля (writing)
Письменной работы Исслед. (research)
особые задания займут (other / projects)

18
400
16
0
10
X 1.33
/ 14
X 2.5
X 5.0
X 1.0
103 часов
=
=
=
=
=
24
29
40
10
Требования с студентам


(0-50%) 27%
(20-60%) 27%
(0-60%) 37%
(0-60%) 0%
Часов 15%
Students should attend all lectures, participate in discussions, give assignments on time, complete reading, and keep class notes. (Bringing candy
to the teacher will be looked upon with favor.)
Темы лекций
What Is Evangelism? .................................................................................................................................................................. 2
The Theology of Evangelism.................................................................................................................................................... 41
The Evangelist and My Testimony ........................................................................................................................................... 72
Mobilizing Evangelism........................................................................................................................................................... 100
Apologetics in Evangelism and Discipleship ......................................................................................................................... 115
Introduction to Church Planting ............................................................................................................................................. 155
Missionaries Commissioned ................................................................................................................................................... 176
Audience Contacted ................................................................................................................................................................ 184
A full copy of notes, syllabus, and class assignments can be found at:
Gospel Communicated ...........................................................................................................................................................
191
\\SRV2\Share-от-преподавателей\1000-Трентхем Р\250-DE
Hearers Converted .................................................................................................................................................................. 209
Believers Congregated ............................................................................................................................................................ 217
Faith Confirmed ...................................................................................................................................................................... 228
Leadership Consecrated .......................................................................................................................................................... 248
Believers Commended ............................................................................................................................................................ 272
Relationships Continued and Sending Churches Convened ................................................................................................... 278
II. Assignments: ...................................................................................................................................................................... 281

Литература к курсу
Колман, Роберт
Петерсен, Джим
Ферклот, Сэмьюэл Д.
Брок, Чарльз
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Генеральный план евангелизма.
Живое свидетельство.
Созидание церквей, готовых к воспроизводству.
Организация поместных церквей. Практический путь.
133
229
181
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What Is Evangelism?
* 01. (Title slide)
Обзор темы: This lecture defines what evangelism is and is not. The task of evangelism is defined. Methods of
evangelization are discussed as well as factors that hinder the process of evangelism. The student will be able to define what
evangelism is and is not and describe the task that is before him in the study of evangelism.
* 02. Write down your answers:
1. Why are you a Christian?
2. What benefit do you receive from Christianity, or what does it do for you?
3. How do you “know” you are a Christian?
4. Why do you want other people to be Christians? (apart from salvation)
5. If there is no God and no eternity, why do you feel Christianity is a good choice?
* 03. Class Load:
1. Book report from the book: Живое свидетельство, Петерсен, Джим
2. You will be given a list of discussion question to answer.
3. You will write a plan for Evangelism and Church Planting.
* 04. Evangelism and Discipleship
1. This course focuses in individual growth instead of Church Growth on planting
individual Christians as opposed to planting churches.
2. Evangelism must be followed by discipleship.
a. Example of eight puppies that are not cared for and therefore died.
3. Giving birth is easy, but post-natal care is necessary for life.
a. The same happens in the church. Some people describe this as giving birth to a baby and
then leaving that baby on the street to care for itself. This is not possible in physical life and is
also not possible in the church.
* 05.
1. Our past shapes our view towards evangelism.
2. Government separation between Christians and non-Christians
a. During the time of the Soviet Union the government sought to control all things, but
officially did not control the church. They sought to do this in indirect ways.
b. Evangelism was restricted to the building and to registered activities. Government policy
restricts aggressive evangelism outside the church context.
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c. Example of the funeral: “This is an unlawful meeting, take the dead man to the police
station, he is breaking the law.”
d. The society in general knows that the government is against the church. They are taught this
and shown it through mistreatment of believers who are held back from promotions. Believers'
children are mistreated and denied higher education. The point is, a non-believer must be a
strong seeker in order to go to the church to hear the gospel and he must be willing to pay the
consequences if he makes a commitment to Christ.
e. Government policies and procedures great pressure on the believer many times immobilizing
him from action.
f. Being a “good citizen” is not seen as compatible with being a Christian.
g. This idea is foreign to Scripture and must be seen, as one that has been forced upon the
church and is harmful to the idea of evangelism. The government has separated the church
from the people who need to be evangelized.
3. The church also separates Christians from non-Christians.
a. Because the church has been persecuted, pressured, and put into a defensive posture, it has
developed a society within itself. This society includes an acceptance and protection of its
members. It gives each individual member esteem and value in a hostile environment. To be
with other believers in the church environment is to find a haven in the midst of a storm. Often
this is the body of Christ operating properly and giving the support and encouragement that
individual believer need.
b. Within the church we feel: safe, acceptance, and find our service. Certain modes of living,
speaking, and thinking develop in the Church society.
c. Comparisons in Lifestyle develop between the believers and "the world." Certain
characteristics are given value as distinguishing qualities that mark the Christian as “different”
and better than the "hostile, godless world" around them. Styles of clothing, jewelry, movies
and a host of other scruples become major issues.
d. As this "Christian" Lifestyle becomes traditional, it isolates the Christian church more and
more from the society in which it exists.
e. Emotionally, the believer is not able to accept the sinner while rejecting the sin. In some
cases the Gospel may even be changed from "Jesus plus nothing" to "Jesus plus not smoking,
not wearing jewelry, not going to movies," etc. The Church would never say that is their
gospel, but in practicality, this is what is presented and what the non-Christian hears.
f. Therefore the defensive posture of the church also causes it to separate itself from the nonChristian world and this too hinders evangelism.
* 06. Why are things the way they are? A look at Odessa: This is
an article written about the church in the Odessa Oblast in 2002.
Looking Into the Past and Stepping Into the Future
(Deuteronomy 32:7) "Remember the days of old; consider the generations long past. Ask your father and he will
tell you, your elders, and they will explain to you."
The Bible often calls us to reflect upon the past. The purpose of this reflection is to remind us that it is God who
has brought us into this present situation and not our own efforts. As we look into how God has worked in the
past, we are also encouraged to trust God as we step into the future.
Recently as I drank coffee after a meal with some friends, the conversation turned to what their life had been like
20 – 40 years earlier when meat, sugar, coffee, chocolate, and toilet paper were occasions for celebration. I too
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could remember when we arrived in Ukraine seven years ago and a plastic bowl of “Rama” was a treasure and
the only milk came from the back of a truck or from the cow. I think back even further to the two months I spent
in Moscow in 1992, and I remember the feeling I had when I realized that with $100 I could buy “everything” in
the store. Times have certainly changed.
The past thirteen years have seen a rise in drug use, immorality, cults, and many other evils. The open door that
has been called “freedom” has brought both the good and the bad. Let us compare the past thirteen years, 19892001 to the thirteen years before that time, 1976-1988.
Why choose to compare these two thirteen year periods of time? Three clear distinctions can be made between
these two periods of time. First, there has been an opening of society – freedom. Second, there has been an
opening of the door for travel – this includes both the ability for Ukrainians to immigrate and for foreigners to
come to Ukraine. And third, there has been an opening of Odessa Theological Seminary. What effects have
these three factors, which have occurred over the past thirteen years had upon the growth of the church in the
Odessa Oblast?
In this article we will examine the total membership and baptismal records of the Odessa Oblast for the past two
thirteen year periods. We will not look at individual congregations but instead at the EXB union in the Odessa
Region. Individual congregations show similar patterns of membership and baptismal growth. From these
records we will find reason to praise God for His work in the past and reason to trust Him as we step into the
future. 1
There is great reason to rejoice and to praise God. In the first thirteen year period, we see from the chart below
that membership grew from 3931 in 1976 to 3970 in 1988. The average membership in the Odessa Oblast during
this period of time was 4367. These are not just numbers, but represent souls for whom Christ died and therefore
we have reason to rejoice and give thanks to God.
The next thirteen year period of time gives us even greater reason to rejoice. Membership grew from 4052 in
1989, to 6410 in 2001, with an average membership of 5688. Although the first thirteen years showed only a
modest increase, the second thirteen year period of time gives great reason to rejoice.
8000
Membership
7000
6000
5000
4000
3000
2000
1976 – 1988
1000
1989 – 2001
0
76
Year
Members
1976
Year
Members
1989
81558.3
78
80
82
84
86
88
89
91
93
95
97
99
O1
1977
1978
1979
1980
1981
1982
1983
1984
1985
1986
1987
1988
0 85523.3 89490.3 93459.3 97430.3 101403.3 105378.3 109355.3 113334.3 117315.3 121298.3 125283.3 129270.3
1990
1991
0
1992
0
1993
0
1994
0
1995
0
1996
0
1997
0
1998
0
1999
0
2000
0
99119
Ave.
2001
0
Ave.
0
6273.72
Just as the chart above displayed membership for the past two thirteen year periods of time, the chart below does
the same for baptisms. I recognize that sometimes believers transfer from one congregation to another, but an
evaluation of baptismal records is an accurate way to measure growth among a group of churches. As we look at
the baptismal chart, we immediately notice that almost three times as many people were baptized during the
1
Statically figures were based on the available data. Some figures may vary slightly from “reported” figures.
It is felt these figures reflect a true picture of the church in the Odessa Oblast and are accurate for statistical and
analytical purposes.
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second thirteen year period of time as during the first. The average number of baptisms for the years 1976 – 1988
was 185 baptisms. We may rejoice when even one soul is saved, but the years 1989 – 2001 give us even greater
reason to rejoice with average annual baptisms of 503.
Both of these charts clearly show a difference between these two periods of time. All of this change cannot be
attributed to any one single cause. Certainly an open society and freedom has led to a greater willingness for
people to identify with Christ as well as greater opportunity for the church to do evangelism outside of its
building. We must also recognize that foreigners have had an effect upon this period of time by providing funds,
training, and encouragement. Finally, Odessa Theological Seminary has trained more than 600 men and women
for Christian service and these workers also have had an impact in the Odessa Oblast.
700
Baptisms
600
500
400
300
200
100
1976 – 1988
0
76
78
80
82
84
1989 – 2001
86
88
89
91
93
95
97
99
O1
Ave.
1977
1978
1979
1980
1981
1982
1983
1984
1985
1986
1987
1988
0 76155. 80122. 84091. 88062. 92035. 96010. 99987. 103966. 107947. 111930. 115915. 119902. 90471.0
1
1
1
1
1
1
1
1
1
1
1
1
2
Year
Baptism
s
1976
Year
Baptism
s
1989
1990
1991
1992
1993
1994
1995
1996
72190.
0
0
0
0
0
0
0
1
1997
1998
0
1999
0
2000
0
2001
0
0
Ave.
5553
As we compare the two charts above, we are struck with one startling difference: The growth rate of baptisms
during the second thirteen year period is much greater than the growth rate of membership during the same period
of time. As we look at the membership chart we see a modest but steady increase in growth between the two
periods of time, but when we look at the baptismal chart, we see a dramatic increase. This is good and we should
praise God for this, but we must also ask if we have done all that we could have done. God has given us new
converts, but where are those people today? If our churches have not grown in relation to the increased number
of baptisms, then where are those people?
In understanding this question, we must first calculate the number of baptisms needed to sustain the church in the
Odessa Oblast at a 0.00 rate of growth. Then, in theory, all baptisms above this number should produce growth.
This number is affected by the life expectancy of church members, the average age at baptism, and the number of
people who fall away from the faith. For the Odessa Oblast this number has been calculated to be 3.44 per 100
members. This means that for a congregation of 100 members to remain a congregation of 100 members, without
growth or decline, they must baptize 3.44 new people each year.
For the thirteen year period of time between 1976 and 1988, the average number of people baptized in a
congregation of 100 members, was 4.26. If you subtract the 3.44 needed for maintaining the congregation at its
present size, that leaves 0.82 members added each year for growth. This means that during the first thirteen year
period of time a congregation of 100 members grew by about one member each year, and the EXB in the Odessa
Oblast grew by about 36 members each year.
The increased baptisms during the second thirteen year period of time 1989 – 2001, should have produce even
greater growth. During this period of time the average number of people baptized in a congregation of 100
members was 8.85. If you subtract the same 3.44 needed for maintaining the congregation at its present size, that
leaves 5.41 members added each year for growth. This means that during the second thirteen year period of time,
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our baptisms should have produced about six new members each year for a congregation of 100, and the EXB in
the Odessa Oblast should have grown by about 308 members each year. Instead it grew by an average of 126
members. Why?
The chart below depicts the number of baptisms for every 100 members for the two periods of time under
consideration. For every 100 members during the first thirteen year period of time, an average of 4.26 members
were baptized each year. For every 100 members during the second thirteen year period of time, and average of
8.85 members were baptized each year. Why has this very large increase in baptisms produced only a modest
growth?
12
10
Baptisms / 100 Members
8
6
4
2
1976 – 1988
1989 – 2001
0
76
78
80
82
84
86
88
89
91
93
95
97
99
O1
Year
Baptism /
100 Members
1976 1977
3.96
4.89
1978
1979 1980 1981 1982 1983 1984 1985 1986 1987 1988 Ave.
4.84
5.40
4.74
4.46
3.90
3.82
3.77
3.74
4.36
3.29
4.16
4.26
Year
Baptism /
100 Members
1989 1990
6.22
9.19
1991
1992 1993 1994 1995 1996 1997 1998 1999 2000 2001 Ave.
10.92
9.92
9.66
8.21
9.30
7.60
9.55
8.31
9.49
8.98
7.74
8.85
We cannot change the past, but we can learn from it as we prepare to step into the future. As we move forward
into the next period of time what must we learn? I would like to offer eight suggestions as we step into the
future.
First - We must, … address the reason people leave our churches. If we have baptized far more people than
are in our churches, where have those people gone? People leave the church in one of four ways. Some people
leave our church by death, and this “exit” is uncontrollable. Others leave our church by immigration. It is widely
recognized that this has been one of the major factors why people who were baptized in the Odessa Oblast are no
longer members in the Odessa Oblast. As a foreigner who has come to live in Ukraine, I find it disturbing that
Christians who once stood bravely in the face of persecution are now abandoning the freedom that God has given
them of evangelizing in their own country. A third way in which people leave the church is by falling away.
Church leaders have recently expressed concerns that members are not as committed as they once were. This is
because we have focused more on evangelism and have neglected continuing training and involvement of
members after baptism. A final way members leave the church is by transferring to another denomination. The
door of freedom which made it easy to come into the church has also made it easy to go out of the church and has
created many new denominations. If members of our churches are leaving and going to other denominations, we
must ask what we are not providing that they are seeking in other denominations.
Second - We must, … take full advantage of our opportunity to evangelize the next generation. The pace of
social change has rapidly increased and is continuing to increase even faster as we become more and more
citizens of the earth and less citizens of a single country. The Orthodox claim traditions dating back to the time
of the Apostles, and thus they intentionally operate as they did 1000 years ago. The Baptist have very good
methods of evangelizing the past generation , and if time ever begins to run in reverse we will be ready.
Historically, when a denomination has not adjusted its songs, worship style, and evangelistic methods, to reflect
the changes in culture, a new denomination has arisen that is able to reach the new generation. This can be seen
in the first century in a shift from the “Jewish church” to the “Gentile Church” and has remained a pattern all
thought history.
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Third - We must, …provide indigenous funding for ministries. We are grateful for financial assistance from
the outside, both in building our church buildings and in operating our seminary. But our responsibility of
evangelizing Ukraine exists even if we never receive another dollar of foreign assistance. I remember teaching a
class in Church Growth when one student stood up and said, “We know what to do, we want you to tell us who
will give us the money.” The answer to that question is very simple. When Christians of Ukraine can afford
video cameras, computers, and leather coats, they can afford evangelism. It is not a question of economics; it is a
question of commitment.
Fourth - We must, …focus on leadership and ministry development. As we step into the future, we need
leaders to lead the way. In the past “age” was the qualification for leadership. Today, Odessa Theological
Seminary and others offer training. Research has shown that when new people are converted and not given
meaningful ministry, they often leave the church. We must rethink who is allowed to serve in the church and
how they are trained for that service.
Fifth - We must, …maximize our time. In the past most activity in the life of a Christian centered around the
church. This is still theologically true, but many non-Church activities also demand our time. In the past
Christians were excluded from many activities in society. That is no longer true. Christians are facing a greater
and greater demand upon their time. The church must focus on “quality” not just “quantity” of service and
worship. We must learn to communicate faster and in the modern era by using internet, video, and multi-media
to enhance worship and Christian education.
Sixth - We must, …plant new churches. Many of our existing churches have just completed or are in the
process of building new buildings. This is good, but inadequate. Hundreds of new churches must be planted in
the Odessa Oblast. This includes churches in different locations, churches that have a different style of worship
and focus on the next generation, as well as churches that are culturally different and focus on the different ethnic
groups that exist within our society. The Koreans have already done this in the Odessa Oblast and Odessa
Theological Seminary is training leaders for these new churches, as well as training other church planters.
Seventh - We must, …utilize our resources more effectively. The Apostle Paul said, "I planted the seed,
Apollos watered it, but God made it grow." (1 Corinthians 3:6) We are all part of the same “Body” of Christ.
We cannot afford rivalry and competition. More than thirty “seminaries” or “Bible schools” exist in the EXB in
Ukraine. It seems that every Christian wants to find their own sponsor and develop their own ministry. We can
no longer afford this division. The future must be marked by unity and corporation. This also includes the use of
existing buildings, personnel, and resources in multiple roles. We must make the most of every opportunity.
Eighth - We must, …step into the future. The past has seen growth in the Odessa Oblast, but that is no
guarantee of future growth. We believe that God wants Ukraine evangelized, but that He is not obligated to use
the EXB to do this. God will work, and we must join Him in that work. In 1995 the EXB had 75 churches in the
Odessa Oblast, today that number is 123. We have seen great growth in the membership over the past thirteen
years, but that growth can be even better in the future, but this will require change and risk. The table below
illustrates projections for members and number of churches over the next five years, and the tenth year based on
the growth of the past.
Year
Members
Number of Churches
2002
6648
132
2003
6896
141
2004
7172
152
2005
7418
164
2006
7694
175
2011
9266
281
What will the future hold? The question is not what God wants or what God is willing to do. The question is for us as we
prepare to step into the future.
* 07. Evangelism is often not popular in the Church.
1. It means the sharing of good news, but for many people, it does not sound like
good news.
2. What comes to mind when the word “evangelistic” is used?
a. Some think of Billy Graham.
b. For some it is the image of a loud “evangelist” who is preaching hard and loud.
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c. For others it is an image of a smooth talking televangelists.
d. Or others may think of a strange character on the street corner urging passersby to repent and
prepare to meet God.
e. It often has overtones of manipulation and pressing a view upon another person. This
intrusion into another’s live may be seen as unacceptable.
f. When we speak of a study of evangelism, we may be speaking of any of three different
things.
(1.) Presentation of the salvafic message. (persuasion) (preaching an evangelistic sermon)
(2.) An organized activity or program. (Tuesday night calling, Evangelism Explosion, Crusade)
(3.) The process of aiding in conversion. (all that is related to conversion) (broadest definition)
3. Other parachurch organizations are often more aggressive in evangelism.
a. Sometimes church members see the work of evangelism as “their” work and not our work.
b. I am not a “missionary,” I am only a church member.
* 08.
1. Evangelism involves work and effort.
2. New converts causes difficulties to come into the church.
a. I am saved because I am in the “right” church and believe the “right” thing: If I bring new
people in, who change something (change is wrong) then this will threaten my salvation.
b. So, I had rather you stay outside of the church, than come in and disrupt that which I think is
perfect.
c. The “boat” I am in is on the correct course for heaven, and if I bring you into this boat, you
may alter that course and endanger my salvation.
3. The evangelism of certain people means an acceptance of those “sinners” in my
church as my equal.
a. There is a theological understanding that all Christians should be viewed as equal. But if I
bring a drug addict into the church and view them as equal, then I have lowered myself in
some way.
b. This is part of the question about Gentiles in Acts 15. Do people have to become like us and
then be saved?
4. Evangelism means sharing my “place” and limited resources with others.
a. If I view the church as a “giver” and me as a “receiver” then I will have to share the limited
resources with new people.
b. My “place” means that if I am 1/30 then I am more important than if I am 1/200. Or I am
1/3 leaders instead of 1/10 leaders.
* 09. Some Inadequate Definitions
1. Some say, Evangelism is the same as filling pews.
a. Pews must be filled to pay the bills and make the pastor feel good, but this kind of activity is
short lived.
* 10.
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1. Some say, Evangelism is “sheep stealing.”
a. This is a transfer of people from one place to another.
b. Counting them in one place and then moving them and counting them again.
c. Conversion verses transfer growth.
d. Example: at Grace and us trying to discourage transfers.
* 11.
1. Some say, Evangelism is an occasional visit by a “professional evangelist.”
a. Visitors may do much to mobilize people and may bring helpful insight and ability, but they
cannot “do” evangelism for a congregation.
2. Some say, Evangelism is a matter of passionate and repeated calls for decisions.
a. Decisions must rest on clear teachings, not just emotion.
b. We do want to reach the emotions of people, but we must go deeper.
* 12.
1. Some say, Evangelism is a presentation, plan, or system.
a. Too often it is presented as a package involving three clear points, four spiritual laws, or five
steps to reach God.
b. These things may aid in communication, but the danger is in when the whole message of the
gospel is shrunk to such small and shallow formulas.
c. These often produce shallow Christianity or even heresy.
2. Some say, Evangelism is an activity for ministers alone.
a. It is not the activity of one person.
b. It is not just something that happens in a building on Sunday morning during the sermon.
c. During the greatest period of expansion of the church, the church had no buildings and little
ministerial structure.
3. Some say, Evangelism can be defined by only one aspect of evangelism, as if it
were the whole thing.
a. It is not “presence” alone or “proclamation” alone or “persuasion” alone.
b. Evangelism is not one sided.
* 13.
1. Some say, Evangelism is an isolated “private” experience.
a. It is not something that is experienced by one without connection to the greater whole of the
church and his culture.
b. In much of history people movements have occurred in society and many were reconciled to
God as well as to one another and society.
c. Western isolation culture has caused us to think that we can “individually” become
“Christian” without it impacting all of our society.
2. Some say, Evangelism is an optional extra for those who like that sort of thing.
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a. It is not a “Christian elective.” I cannot choose it if I wish and ignore it if I wish.
b. It is a major part of obedience to our Lord’s command and it includes His whole church.
c. All believers bear a responsibility in the area of evangelism.
* 14. Methods Do not Define Evangelism
1. Some Christians believe that methodology leading to specific results is
unspiritual.
a. This is a belief that physical activity cannot produce a spiritual result. It is somehow
unspiritual for man to plan to do a spiritual action. Things that are controlled by the Spirit
must always be unorganized and spontaneous.
b. People who believe this are often unable to evaluate the effectiveness of their ministries or
to be held accountable for the expenditure of their energy, time, and resources. Often they are
unable to train others to be effective in evangelism because their ministry philosophy and
methodology is not clear and therefore cannot be communicated to others.
c. On the other extreme are those who take a certain methodology, make it an absolute, and end
up with a tradition that is impossible to change. I was saved in this way – therefore this is the
only method to save everyone.
2. The gospel is given by God.
a. It is absolute, perfect, and final. Therefore the gospel message is unchanging. The method
of the dissemination of the gospel and the practices of proclamation are man-related and
therefore are relative.
3. They are conditioned by the messenger and the psychology and sociology of the
people to whom the gospel is being proclaimed.
a. The methods of operation and the patterns of communication vary greatly. Methods are
people-oriented. The Bible therefore does not lay down absolute patterns and methods in
evangelism.
4. Because of this, a method which may be very effective at one time, at one place,
among one people, may not be effective at another time, another place, another
people.
a. In fact, it may prove disadvantageous if not disastrous. Therefore, a method-bound
movement cannot become an effective world movement. Neither can it last very long.
* 15. (Illustration)
* 16.
1. Methodology must also be distinguished from abiding principles and ideals in
evangelism.
a. The gospel must be orally communicated, the gospel must be demonstrated in life and
action, the gospel appeal must be made personal, it must be made intelligible, meaningful,
attractive, persuasive, and inviting.
2. There is no method which is universal and abiding.
3. It must also be realized that no method is so inclusive that it becomes a sufficient
method for all people.
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* 17. Need for Creativity In Developing New Methods
1. You need to see the importance of evaluating your old methods of evangelism
and determining if they are really effective in your country, at this time.
2. Discuss the effectiveness of your present methods.
3. What methods do we presently use?
4. Are they effective? How do we know if they are effective or not?
5. Is it possible that other methods we have not used may bring in more fruit?
Why? Why not?
* 18. Methods Historically Used By The Church
1. Mass Evangelism =
a. a serious and organized attempt to communicate in an intelligible and meaningful manner
the Gospel of Jesus Christ to the masses of people in public gatherings.
b. It may be national in scope and advance a program of evangelism that encompasses a whole
nation. These programs are often interdenominational in complexion, design, and
organization, although they can also remain denominational.
c. It may also be city-wide and area-wide in scope.
d. Finally we have the local church evangelism campaigns which are growing less and less in
the established churches.
2. Fellowship Evangelism =
a. small group evangelism taking place in the homes of believers as several of them come
together to fellowship and have non-Christians in their midst. This is evangelism in and
through fellowship. (This is the use of small groups for evangelism)
3. Planned Personal Evangelism =
a. one-on-one encounters that confront individually and very personally with the gospel. This
is well illustrated and its effectiveness is demonstrated in the New Testament. Christ is our
foremost example, instructor and inspiration in personal evangelism. Today this approach
presents itself in three particular forms:
b. Direct confrontation evangelism with strangers.
(1.) (one way) Here the gospel is being offered to the individual and the claims of Christ are being made known
in a face-to-face meeting and without lengthy introductions.
c. Direct personal evangelism with friends.
(1.) (one way) The purpose of this approach is the same as above. The procedure, however, differs greatly.
The cultivation of genuine and concerned friendship constitutes an integral part of the gospel and the claims of
Christ. This is a more natural approach and very effective because it not only elicits a decision, but can also
lead individuals on into a life of Christian discipleship. However, it is not an easy approach because it is not an
easy task to gain the confidence and friendship of an unsaved person and then with tact and divine wisdom make
the transition into the gospel.
d. Dialogue, personal evangelism with friends.
(1.) (bi-directional) This is a two-way conversation rather than a one-way presentation or proclamation.
Christ's meeting with Nicodemus may be taken as a biblical pattern of this type of evangelism. The purpose is
evangelism; the procedure is dialogue--the friendly exchange of views and convictions, the intimate sharing of
experiences, needs, aspirations, and frustrations, with a view of dissolving the difficulties, obstacles, and
prejudices in the heart and mind of the unsaved person.
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4. Lifestyle Evangelism =
a. evangelism which is not planned or programmed but arises out of ordinary life situations and
experiences. The governing concepts of this approach are informality, familiarity,
belongingness, friendliness, helpfulness, non-offensiveness, life-relatedness, and nonprogrammed behavior and conversation. There are many patterns lifestyle evangelism has
taken. Here are some:
b. Camp evangelism. Camping with non-Christian friends so they can see the lifestyle of the
Christian in action. Camping provides an informal environment which lends itself to heart-toheart sharing spontaneously.
c. Dinner evangelism. Having dinner together with several Christian and non-Christian
friends. This social setting allows for an atmosphere of relaxation, friendship, and
neighborliness. Such dinners may be held in church facilities, restaurants, or social and
entertainment places. Most people prefer a religiously neutral place.
d. Informal parties. Non-Christian friends are invited to a home for an informal evening.
Some games may be introduced to unite and help people feel at home with one another. But
the emphasis is on talking. The purpose is not to evangelize but to try and understand the nonChristian. In this informal atmosphere, opportunities to relate Christ to life issues often arise
naturally.
5. Literary or Apologetic Evangelism –
a. This is the use of media and reason. (not just tracts)
* 19. HINDRANCES TO Evangelism
1. The Pastor Is Expected To Evangelize
a. In the New Testament church, the believers were the dynamic witnesses. The apostles
started the process in Acts 2-7. But as the Jerusalem church matured, we see a dynamic
evangelistic power unleashed after the stoning of Stephan and the dispersion of the believers
from Jerusalem.
b. (Acts 8:1) "And Saul was there, giving approval to his death. On that day a great
persecution broke out against the church at Jerusalem, and all except the apostles were
scattered throughout Judea and Samaria." (Acts 8:4) "Those who had been scattered
preached the word wherever they went."
c. (1 Thessalonians 1:6-8) "You became imitators of us and of the Lord; in spite of severe
suffering, you welcomed the message with the joy given by the Holy Spirit. {7} And so you
became a model to all the believers in Macedonia and Achaia. {8} The Lord's message rang
out from you not only in Macedonia and Achaia--your faith in God has become known
everywhere. Therefore we do not need to say anything about it,"
d. This change can occur if we as pastors see the necessity to equip our laymen to do the
ministry. Then our task becomes one of developing an approach to lay training in our churches
which will equip them as witnesses.
2. The Church Is Disunited
a. When Jesus was still on earth He gave us a new commandment.
(John 13:34-35) ""A new
command I give you: Love one another. As I have loved you, so you must love one another.
{35} By this all men will know that you are my disciples, if you love one another.""
b. We are commanded to love other believers. As we do that the world around us will see we
belong to Jesus. There is a terrific power in loving relationships. Those in the world are
lacking in love. They are mistreated, ignored, misused, and selfish. When they see love they
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know it is different from anything they are experiencing. It catches their attention. It creates a
receptivity for the gospel.
c. Yet Jesus knew that this would be difficult for believers to do. So before going to the cross
He went to His knees and asked God to unify the believers in a spiritual unity that resembled
Christ's unity with God. Jesus knew this would have evangelistic impact. "I have given
them <disciples> the glory that you gave me, that they may be one as we are one: I in them
and you in me. May they be brought to complete unity to let the world know that you sent me
and have loved them even as you have loved me" (John 17: 22-23).
d. What do we often find today? Disunity! Little disagreements grow into larger arguments
and split the church of Jesus Christ into hostile camps. Brethren are not open to one another
when offended or offending. They will not go to the other and ask for forgiveness. We
become focused on the splinter in our brother's eye, and forget about the log in our own. If
these conditions exist, can we expect evangelistic impact? And the change should begin with
us.
* 20.
1. The Church Has Built Protective Walls
a. Jesus' picture of the church was that of an offensive, penetrating, overcoming force. He said
this to His disciples. "And I tell you that you are Peter, and on this rock I will build my
church, and the gates of hell will not overcome it" (Matthew 16: 18).
b. Gates are a defensive weapon. And hell has gates. The church is moving against these gates
and will be victorious. How do we view our church today? Are we on the offense against the
strongholds of the enemy, or are we retreating into our own strongholds and holding back?
c. The church is self-consuming because it is self-centered and it is not focused upon the world.
d. This turning in upon itself for whatever reason has tended to produce a church, which has
alienated itself from the culture in which it exists. It becomes a sub-culture characterized by
defensiveness, separatism, and negativism toward the national culture.
2. Fears.
a. If I were asked to name the most common hindrance to witness I would say that it was fear.
However, fear takes various shapes and forms in the experience of different people.
b. What Will I Say? For example, many people fear that if they seek to share their faith with
others, they simply will not know what to say. They know they believe. They know, in a
general way, what they believe. But putting this into words--into clear, concise sentences--is
more than they can cope with.
c. How Will I Answer? Our knowledge of Christianity grows over the years. In such
situations in which we are asked questions which we cannot answer, our duty is simply to say;
`I don't know.' We can, of course, offer to try and find out the answer. Answers do exist. But
what counts most in such situations is honesty, not total knowledge. What we know about the
fundamental areas of Christianity is the important thing, not what we do not know about
philosophical arguments.
d. Will I Offend? We fear, for example, that if we begin the subject of Christianity with our
neighbor, we will put him off because `as everyone knows there are two things which should
not be discussed--politics and religion.' But will people be offended if we talk about Christ?
They will if we pressure them. You will find that most people are not put off by a discussion
concerning Christianity. When we see that people are open at least to listen and discuss it, this
will give us courage to go on.
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e. What If I Fail? Many Christians reason like this: `It is really not worthwhile for me to try
to be a witness. After all, I never seem to be able to interest anyone in Christianity. I'll just
have to leave it to those who can succeed.
f. We cannot just `leave it to someone else' and still be faithful to the Christ we follow. It is
interesting to note that in the one place in which our Lord does comment on success and failure
in outreach (Mark 4--the parable of the Sower) three types of failure are listed before success
recorded.
g. Will I Be a Hypocrite? Perhaps the biggest fear of all for many people is the fear of
hypocrisy. How can I tell others about something of which I am unsure myself?
h.
Fundamentally, Christianity is all about a relationship with Jesus Christ. Christianity is
not basically an ethic, an ideology, a set of doctrines, a particular view of life or an
organization. It involves all of these aspects--but each of these grows out of the vital, ongoing
relationship between the individual and Jesus Christ.
i. It will not work if our witness is about the superior moral code of Christianity; or about what
a great minister we have; or about all the good things our church is doing for others. All these
issues can and should enter into our total witness, but always in the context of the fundamental
issue of who Jesus is.
j. What If Christ Seems Distant? Or I don’t feel mature?
k.
But how can we witness when we are unaware of the reality of Christ? The answer is-the same way we witness any other time: by reflecting honestly what we know of Christ and
not pretending to be what we are not. It is strange, but often in the times of greatest weakness,
we have the most impact upon others.
l. Can I Witness When I Am So Imperfect? This brings up yet another aspect of this fear of
hypocrisy. Some people say: `I can't witness about Christ. Who am I to speak? I'm so
imperfect.' Of course you are. We all are.
3. Sense of insufficiency.
a. Insufficient Time. We feel we don’t have time.
b. Insufficient Motivation. Often we are not motivated as Christians to share our faith with
others. Why is this? We have a message which is true. We have a message which this world
desperately needs...
c. Insufficient Faith. (theology) Sometimes we doubt if Christ is indeed the answer to
everyone's need. He was the answer to my needs. I believed this. I experienced this. Yet
when I was honest, I knew that there was a core of uncertainty within me when it came to
others. I was not sure they also needed Him.
d. Some do not think it is their business to do evangelism.
4. Religion is thought of as “private.”
a. If anyone may speak of it, it should be the religious professional. This may be done at a
certain appointed time on Sunday.
b. This myth is not believed in much of the non-Western world.
c. All are called to give witness.
d. The Pentecostals believe that you cannot be a Christian without being a witness for Jesus
Christ. This is a lesson the Western church needs to learn.
e. We have denied our faith by keeping silent. The true Christian faith cannot be kept silent.
The world has said, “Do not speak an longer in this name,” and we have obeyed. (Acts 4:17)
"But to stop this thing from spreading any further among the people, we must warn these men
to speak no longer to anyone in this name.""
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* 21.
1. Many people do not have a personal faith at all.
a. They are good church people.
b. They know theology and can discuss it.
c. But they do not know the person of Jesus Christ.
d. They are like the church at Laodicea. The solution is to repent. (Revelation 3:15-19) "I
know your deeds, that you are neither cold nor hot. I wish you were either one or the other!
{16} So, because you are lukewarm--neither hot nor cold--I am about to spit you out of my
mouth. {17} You say, 'I am rich; I have acquired wealth and do not need a thing.' But you do
not realize that you are wretched, pitiful, poor, blind and naked. {18} I counsel you to buy
from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can
cover your shameful nakedness; and salve to put on your eyes, so you can see. {19} Those
whom I love I rebuke and discipline. So be earnest, and repent."
e. Paul knew the person of Jesus. (2 Timothy 1:12) "That is why I am suffering as I am. Yet I
am not ashamed, because I know whom I have believed, and am convinced that he is able to
guard what I have entrusted to him for that day."
f. We may be unclear about certain doctrines, but we know Him.
2. Many people do not do evangelism because they are not sure they are saved.
a. A lack of surety does not keep a person from being a Christian but it does rob them of
confidence.
b. Would a loving Father give us a free gift and then not tell us that we had it.
c. (1 John 5:11-13) "And this is the testimony: God has given us eternal life, and this life is in
his Son. {12} He who has the Son has life; he who does not have the Son of God does not have
life. {13} I write these things to you who believe in the name of the Son of God so that you
may know that you have eternal life."
3. We also do not do evangelism because we are not living very close to Jesus.
a. Sometimes this is by deliberate sin.
b. Sometimes it is by a low level of maturity or a loss of zeal.
* 22.
1. We do not do evangelism because it is costly.
a. Anything we do takes our time, effort, prestige, and resources.
b. It was not less costly for the early church.
2. We feel we are ignorant.
a. This blind man was not afraid to talk to the religious leaders about what he did know. (John
9:25) "He replied, "Whether he is a sinner or not, I don't know. One thing I do know. I was
blind but now I see!""
b. People are not “argued” into the Kingdom by our great knowledge.
3. The church is isolated from where many non-Christians are.
a. We live in a Christian ghetto. We are surrounded by Christians.
b. Churches are often to blame for this, when they involve us in “Christian” activities every
night of the week.
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c. We must be in the world but not of the world.
4. Many do not see the lostness of others.
a. Many faiths are common today. Some feel they are all good and lead in the same direction.
* 23. Why do Evangelism?
1. The Love of God
a. Evangelism flows from the nature of the God we worship.
(John 3:16) ""For God so loved
the world that he gave his one and only Son, that whoever believes in him shall not perish but
have eternal life."
b. God is loving and sent his Son, so if we are his children, then it stand to reason that we
would to the same.
c. The “agape” love of Scripture does not look only to the worth of the thing loves, but rest in
the nature of the one loving. (explain agape)
2. The command of Jesus.
a. Jesus tells us to “go.” Matthew 28:18-20
b. The God we serve expects his children to fulfill his purposes. In our consumer culture,
where even the church has a "what's-in-it-for-me?" attitude, we must raise the standard of
serving God out of a heart of obedience.
c. Paul declared, "I am a debtor both to Greeks and to barbarians, both to wise and to
unwise. So, as much as is in me, I am ready to preach the gospel to you who are in Rome
also" (Rom. 1:14-15).
d. The Lord warned the prophet Ezekiel that he was accountable to warn others of their sin
(see Ezek. 33:8).
3. The gift of the Spirit.
a. The Holy Spirit prepares us and leads us into evangelism.
b. (John 15:26-27) ""When the Counselor comes, whom I will send to you from the Father, the
Spirit of truth who goes out from the Father, he will testify about me. {27} And you also must
testify, for you have been with me from the beginning."
c. (John 20:21-22) "Again Jesus said, "Peace be with you! As the Father has sent me, I am
sending you." {22} And with that he breathed on them and said, "Receive the Holy Spirit."
4. The climax of history.
a. Evangelism is in some way connected with the final return of Christ and the end of history.
b. (Mark 13:10) "And the gospel must first be preached to all nations."
* 24.
1. The nature of the Church.
a. The only people who can make Christ known are those who already know him.
b. (2 Corinthians 5:20) "We are therefore Christ's ambassadors, as though God were making
his appeal through us. We implore you on Christ's behalf: Be reconciled to God."
c. (Romans 1:14-15) "I am obligated both to Greeks and non-Greeks, both to the wise and the
foolish. {15} That is why I am so eager to preach the gospel also to you who are at Rome."
2. The Privilege of Christians
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a. God has chosen people to spread his gospel. Believers.
b. We share in the work of God.
c. We continue the work of God.
3. The need of mankind.
a. People are lost and blind to their need.
b. (Ephesians 2:12) "remember that at that time you were separate from Christ, excluded from
citizenship in Israel and foreigners to the covenants of the promise, without hope and without
God in the world."
c. (2 Corinthians 4:3-4) "And even if our gospel is veiled, it is veiled to those who are
perishing. {4} The god of this age has blinded the minds of unbelievers, so that they cannot see
the light of the gospel of the glory of Christ, who is the image of God."
d. We are all sinners bound for hell, apart from evangelism.
4. The Joy of Evangelism.
a. Andrew must have had great joy as he brought his brother Peter to meet Jesus.
b. The parables describe evangelism as something of joy.
c. A pearl of great price.
d. A treasure in a field.
e. Bridesmaids going to a wedding feast.
f. The Christian faith is not dull.
* 25. Biblical terms for evangelism
1. Communicate good news
a. The basic word for evangelism in the New Testament is the term transliterated into the
English as "evangel" (noun) or "evangelize" (verb). The verb form is seen several ways. The
term euangelizo means "I communicate good news."
b. The main part of the word evangelism contains the English term angel, a messenger. So to
evangelize is to tell a good message. In the New Testament, the term implies a good
message, as in a victory.
c. This verb form is found thirty-three times in the New Testament and is common in Luke's
Gospel, the Acts, and Paul's epistles. Often it is translated as "preach the gospel!" It is
normally in the middle voice, which means "I, myself, tell the gospel." Some examples of
this verb:
d. (Luke 4:18) ""The Spirit of the Lord is on me, because he has anointed me to preach good
news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight
for the blind, to release the oppressed,"
e. (1 Corinthians 1:17) "For Christ did not send me to baptize, but to preach the gospel--not
with words of human wisdom, lest the cross of Christ be emptied of its power."
f. The noun form is euangelion and is found seventy-six times in the New Testament. It can
be translated "gospel," "good news," or "evangel." It emphasizes not just any good news but a
specific message.
g. Paul particularly used this term a great deal. Our primary message is the specific news that
Jesus died and rose again. Paul told the Corinthians:
h. (1 Corinthians 15:1) "Now, brothers, I want to remind you of the gospel I preached to you,
which you received and on which you have taken your stand."
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i. He then summarized the gospel with the death, burial, and resurrection. There are two
essential issues that confront every person: sin and death. On the cross Jesus dealt with the
sin problem; in the empty tomb he defeated death. We have good news to share!
j. We see the verb and noun forms in Romans 1:15-16
k. (Romans 1:15-16) "That is why I am so eager to preach the gospel also to you who are at
Rome. {16} I am not ashamed of the gospel, because it is the power of God for the salvation of
everyone who believes: first for the Jew, then for the Gentile."
l. Another interesting use of this term is the expression evangelistes. It is found three times in
the New Testament and is translated "evangelist."
m. (Acts 21:8) "Leaving the next day, we reached Caesarea and stayed at the house of Philip
the evangelist, one of the Seven."
n. (Ephesians 4:11) "It was he who gave some to be apostles, some to be prophets, some to be
evangelists, and some to be pastors and teachers,"
o. (2 Timothy 4:5) "But you, keep your head in all situations, endure hardship, do the work of
an evangelist, discharge all the duties of your ministry."
* 26.
1. Proclaim As A Herald
a. A second term is kerusso and its related forms. This verb form means "to proclaim in the
manner of a herald." It implies the declaration of an event.
b. The verb form is found sixty-one times in the New Testament. While not always referring
to proclaiming the gospel, often it is used in that regard. In fact, at times kerusso and
evangelizomai are based as synonyms, as in Romans 10:14-15.
c. (Romans 10:14-15) "How, then, can they call on the one they have not believed in? And
how can they believe in the one of whom they have not heard? And how can they hear without
someone preaching to them? {15} And how can they preach unless they are sent? As it is
written, "How beautiful are the feet of those who bring good news!""
d. On twelve occasions the expression kerussein to euaggelion, "preach the gospel," is found
in the New Testament, showing the close relation between the terms.
e. The noun kerygma is found eight times in the New Testament. It means "the
proclamation." This term has received special attention in the modern era due particularly to
C. H. Dodd's book, The Apostolic Preaching and Its Development.
2. Bear Witness
a. Notice the words translated martureo (verb) and marturion (noun).
b. Today we think of a martyr as someone who died for the faith. The Greek word for martyr
literally means "a witness."
c. Peter said, (Acts 4:20) "For we cannot help speaking about what we have seen and heard.""
d. But a witness gave testimony through words and actions. Many early believers died
because of their commitment to Christ, leading to the expression martyr'to describe such
faithful witnesses. For many early Christians, it was better to die than to stop testifying about
Christ.
3. Make Disciples
a. Matheteusate is the main verb in the Great Commission passage, Matthew 28:19-20: "Go . .
. and make disciples."
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b. The verb in this passage is an imperative, a command. The Great Commission is not the
Great Suggestion! We are not merely to proclaim good news; we are to make disciples.
c. It is interesting that these terms can be seen in Great Commission passages in the Gospels
and Acts.
d. • good news, gospel (Mark 16:15)
e. • preach (Mark 16:15; Luke 24:47)
f. • witness (Luke 24:48; Acts 1:8)
g. • make disciples (Matt. 28:19)
h. (Matthew 28:18-20) "Then Jesus came to them and said, "All authority in heaven and on
earth has been given to me. {19} Therefore go and make disciples of all nations, baptizing
them in the name of the Father and of the Son and of the Holy Spirit, {20} and teaching them
to obey everything I have commanded you. And surely I am with you always, to the very end
of the age.""
i. As we observe this verse in the original Greek language, we notice that there are three
participles here and one imperative. The imperative (command) is, matheteusate, "make
disciples," which is clearly the goal Jesus had in mind. The participles describe three means
which will aid in accomplishing that goal:
j. poreuthentes = going - pre salvation
k. baptizontes = baptizing - with salvation
l. didaskontes = teaching - after salvation
4. Other Words
a. There are other words used at times in regard to evangelism, such as laleo, "I speak," but
the above are central to understanding the New Testament meaning of evangelism.
b. Other expressions give insight into the message of the early church also. Followers of
Christ were called:
c. fishers of men (Mark 1:16-20; Matt. 4:18-22)
d. salt of the earth (Matt. 5:13)
e. light of the world (Matt. 5:14)
f. fruit-bearers (John 15:8)
g. ambassadors (2 Cor. 5:20).
* 27. Some Definitions Of Evangelism
1. The Anglican Definition
a. "To evangelize is so to present Christ Jesus in the power of the Holy Spirit, that men shall
come to put their trust in God through Him, to accept Him as their Savior, and serve Him as
their Lord in the fellowship of His Church. " (The last phrase was originally "serve Him as
their King" but has been changed since its inception in 1918.)
b. Lewis Drummond
(1.) Lewis Drummond gives an excellent definition of evangelism: "a concerted effort in the power of the
Holy Spirit to confront unbelievers with the truth about Jesus Christ and the claims of our Lord with a view to
leading unbelievers into repentance toward God and faith in our Lord Jesus Christ and, thus, into the
fellowship of His church so they may grow in the Spirit."
c. D.T. Niles
(1.) One of the most familiar, simple definitions came from D. T. Niles: One beggar telling another where to
get food [or bread, as some put it].
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(2.) This definition is helpful in that it emphasizes the humility necessary for the believer to have when
witnessing.
(3.) However, this definition is weak in that it says nothing about the content of the bread that we share.
Taken in its larger context in Niles's book, the definition is stronger; left alone, this comprises an incomplete
definition.
2. The Church Growth Movement Definition
a. The church growth movement offers a three-tiered look at the process of evangelism.
The three components are these:
b. 1-P, Presence. For example, agricultural, medical missions.
c. 2-P, Proclamation. Presenting the gospel in an understandable manner.
d. 3-P, Persuasion. Second Corinthians 5:11 encourages hearers to respond.
e. The gospel can never be presented by a demonstration only; there must also be a
proclamation. Finally, persuasion evangelism leads people into the relationship they
need with Christ.
f. There are strengths and weaknesses to this definition. The weakness comes when
believers define evangelism at the 1-P level only.
g. We must build bridges, but we must also do more. Still others stop at the 2-P level. This
definition is complete when we see it as a whole. That being said, it is positive in that when
we are stopped short of a complete presentation of the gospel, we know we have at least
provided some aspect of the gospel that the Holy Spirit can use. In other words, we should
always seek to present Christ through presence, proclamation, and persuasion; but when we
cannot, we can be thankful that on some level we have presented Christ.
3. Bill Bright And Campus Crusade For Christ
a. This group's definition of evangelism is: "Presenting Jesus Christ in the power of the Holy
Spirit and leaving the results to God."
b. It recognizes that our job is to share Christ; God alone converts people.
c. Too many believers fail to witness because they define successful witnessing as harvesting
only, yet the New Testament says a great deal about planting and watering as well. While our
ultimate goal is always to win people to Christ, this definition reminds us that God expects us
to be faithful. This is something that every believer can do.
d. We do have control over the number of times we share our faith.
4. “Overflow”
a. Someone who is so full of joy about Jesus that they “overflow” to those around them.
b. This carries with it an element of spontaneity.
c. It naturally flowed out of our life as we lived with you. (1 Thessalonians 1:5) "because our
gospel came to you not simply with words, but also with power, with the Holy Spirit and with
deep conviction. You know how we lived among you for your sake."
5. "Evangelism is to present Jesus Christ in the power of the Holy Spirit so that
men shall put their trust in God through him, to accept him as their savior and serve
him as their king in the fellowship of the church."
a. Evangelism should include the power of God.
b. Evangelism should include the person of Jesus Christ.
c. Evangelism should include personal faith and trust.
d. Evangelism should include Jesus as "savior" from sin.
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e. Evangelism should include our ongoing involvement in the local church.
* 28. What do these Scriptures say about Evangelism?
1. (1 Corinthians 15:3-4) "For what I received I passed on to you as of first
importance : that Christ died for our sins according to the Scriptures, {4} that he
was buried, that he was raised on the third day according to the Scriptures,"
2. (Acts 2:32-39) "God has raised this Jesus to life, and we are all witnesses of the
fact. {33} Exalted to the right hand of God, he has received from the Father the
promised Holy Spirit and has poured out what you now see and hear. {34} For
David did not ascend to heaven, and yet he said, "'The Lord said to my Lord: "Sit at
my right hand {35} until I make your enemies a footstool for your feet."' {36}
"Therefore let all Israel be assured of this: God has made this Jesus, whom you
crucified, both Lord and Christ." {37} When the people heard this, they were cut to
the heart and said to Peter and the other apostles, "Brothers, what shall we do?"
{38} Peter replied, "Repent and be baptized, every one of you, in the name of Jesus
Christ for the forgiveness of your sins. And you will receive the gift of the Holy
Spirit. {39} The promise is for you and your children and for all who are far off--for
all whom the Lord our God will call.""
3. (John 20:21) "Again Jesus said, "Peace be with you! As the Father has sent me,
I am sending you.""
4. (1 Corinthians 1:23) "but we preach Christ crucified: a stumbling block to Jews
and foolishness to Gentiles,"
5. (2 Corinthians 4:5) "For we do not preach ourselves, but Jesus Christ as Lord,
and ourselves as your servants for Jesus' sake."
6. (2 Corinthians 5:11) "Since, then, we know what it is to fear the Lord, we try to
persuade men. What we are is plain to God, and I hope it is also plain to your
conscience."
7. (2 Corinthians 5:20) "We are therefore Christ's ambassadors, as though God
were making his appeal through us. We implore you on Christ's behalf: Be
reconciled to God."
8. (Luke 14:25-33) "Large crowds were traveling with Jesus, and turning to them
he said: {26} "If anyone comes to me and does not hate his father and mother, his
wife and children, his brothers and sisters--yes, even his own life--he cannot be my
disciple. {27} And anyone who does not carry his cross and follow me cannot be
my disciple. {28} "Suppose one of you wants to build a tower. Will he not first sit
down and estimate the cost to see if he has enough money to complete it? {29} For
if he lays the foundation and is not able to finish it, everyone who sees it will
ridicule him, {30} saying, 'This fellow began to build and was not able to finish.'
{31} "Or suppose a king is about to go to war against another king. Will he not first
sit down and consider whether he is able with ten thousand men to oppose the one
coming against him with twenty thousand? {32} If he is not able, he will send a
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delegation while the other is still a long way off and will ask for terms of peace.
{33} In the same way, any of you who does not give up everything he has cannot be
my disciple."
9. (Mark 8:34) "Then he called the crowd to him along with his disciples and said:
"If anyone would come after me, he must deny himself and take up his cross and
follow me."
10. (Acts 2:40) "With many other words he warned them; and he pleaded with
them, "Save yourselves from this corrupt generation.""
11. (Acts 2:47) "praising God and enjoying the favor of all the people. And the
Lord added to their number daily those who were being saved."
12. (Mark 10:43-45) "Not so with you. Instead, whoever wants to become great
among you must be your servant, {44} and whoever wants to be first must be slave
of all. {45} For even the Son of Man did not come to be served, but to serve, and to
give his life as a ransom for many.""
* 29. A look at Ephesians 2.
a. Then divide them into two groups. Have the first group read Ephesians 2 to note every
reference related to this statement: "What It Means to Be Lost." It is staggering to see all the
references in only one chapter in the Bible. Have the second group examine the same text to
discover "What It Means to Be Saved." Draw two columns to compare the groups. Make a
list of the statements, which will include the following:
b. Dead in trespasses
c. Walked according to the world
d. Disobedient
e. Lust of the flesh
f. Children of wrath
g. Others
h. The neighbor, who may be a good, decent person, is "without hope," "at enmity with God,"
"far off," etc. That family member who seems so moral is "dead in sin," those coworkers who
give to charitable causes are "without God" unless they have met Christ. Then list "What It
Means to be Saved." The difference between the two lists is striking. There should be just
such a difference between saved and lost people today — not because we are better but
because God has changed us! This should result in a greater sense of gratitude for salvation.
i. (Ephesians 2) "As for you, you were dead in your transgressions and sins, {2} in which you
used to live when you followed the ways of this world and of the ruler of the kingdom of the
air, the spirit who is now at work in those who are disobedient. {3} All of us also lived among
them at one time, gratifying the cravings of our sinful nature and following its desires and
thoughts. Like the rest, we were by nature objects of wrath. {4} But because of his great love
for us, God, who is rich in mercy, {5} made us alive with Christ even when we were dead in
transgressions--it is by grace you have been saved. {6} And God raised us up with Christ and
seated us with him in the heavenly realms in Christ Jesus, {7} in order that in the coming ages
he might show the incomparable riches of his grace, expressed in his kindness to us in Christ
Jesus. {8} For it is by grace you have been saved, through faith--and this not from yourselves,
it is the gift of God-- {9} not by works, so that no one can boast. {10} For we are God's
workmanship, created in Christ Jesus to do good works, which God prepared in advance for us
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to do. {11} Therefore, remember that formerly you who are Gentiles by birth and called
"uncircumcised" by those who call themselves "the circumcision" (that done in the body by the
hands of men)-- {12} remember that at that time you were separate from Christ, excluded from
citizenship in Israel and foreigners to the covenants of the promise, without hope and without
God in the world. {13} But now in Christ Jesus you who once were far away have been
brought near through the blood of Christ. {14} For he himself is our peace, who has made the
two one and has destroyed the barrier, the dividing wall of hostility, {15} by abolishing in his
flesh the law with its commandments and regulations. His purpose was to create in himself one
new man out of the two, thus making peace, {16} and in this one body to reconcile both of
them to God through the cross, by which he put to death their hostility. {17} He came and
preached peace to you who were far away and peace to those who were near. {18} For through
him we both have access to the Father by one Spirit. {19} Consequently, you are no longer
foreigners and aliens, but fellow citizens with God's people and members of God's household,
{20} built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief
cornerstone. {21} In him the whole building is joined together and rises to become a holy
temple in the Lord. {22} And in him you too are being built together to become a dwelling in
which God lives by his Spirit."
* 30. Evangelism In The Bible and History
Обзор темы: This topic deals with how the Bible has shown the priority of evangelism from the beginning of time to the
end. This topic also looks at how evangelism has been accomplished throughout history.
* 31. A Story from the Bible
A seminary student went out to the village to preach. The people in the village asked if he knew the
Bible.
"Of course," he replied, "I from the seminary!"
"Then tell us a story of the Bible—how about the 'Good Samaritan,".
"No problem," said the student.
"There was a man of the Samaritans named Nicodemus. He went down to Jerusalem by night, and he
fell among the stony ground, and the thorns choked him half to death. So he said, 'What shall I do? I
will arise and go to my father's house.' So he arose and climbed up into a sycamore tree. The next
day the three wise men came and got him and carried him to the ark for Moses to take care of him.
But, as he was going into the eastern gate into the ark, he caught his hair in a limb, and he hung there
for forty days and forty nights. Afterward he was hungry, and the ravens came and fed him. The next
day he caught a boat and sailed down to Jerusalem. When he got there he saw Delilah sitting on a
wall, and he said, 'Throw her down, boys!' They said, 'How many times shall we throw her down,
until 7 times 7?' 'No, not until 7, but 70 times 7. So they threw her down 490 times, and she burst
asunder in their midst, and they picked up 12 baskets of the fragments that were there. In the
resurrection, whose wife will she be?
* 32.
1. Faithful understanding of the Bible is critical to evangelism.
2. The Bible is our authority for evangelism.
a. There is a direct correlation between one's view of Scripture and one's commitment to
evangelism. A high view of Scripture leads to a deep commitment to evangelism! We must
acknowledge and obey the Word of God.
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* 33. Creation
1. The Book of Genesis demonstrates our need for a Savior.
a. The first question in the Bible demonstrates the evangelistic heart of God: "Adam, where
are you?"
2. Genesis 3:9 shows a redeeming God seeking his estranged creation.
a. The first eleven chapters of Genesis reveal why man is so important to God and why the
salvation of humanity becomes the dominant theme of Scripture.
3. Even when God judged Adam and Eve for their sin, we see his grace.
a. Genesis 3:15, shows the early sign of the gospel: "And I will put enmity between you and
the woman, And between your seed and her seed; he shall bruise your head, And you shall
bruise his heel." This singular verse is pregnant with New Testament truth. The passage
relates to evangelism in at least five ways:
b. 1. The expression "he shall bruise your head" shows the grace of God in that the Father
gave a promise to Eve that her seed would triumph.
c. 2. The same phrase initiates the promise of the ultimate defeat of Satan, remembering
that one of the reasons for Jesus' incarnation was to "destroy the works of the devil" (1 John
3:8).
d. 3. Salvation comes through a mediator. This mediator will be directly related to
humanity, being the "seed of woman."
e. 4. This salvation comes through the suffering of the seed of woman, whose heel will be
bruised.
f. 5. Salvation is available to the whole race, for Eve is the mother of all living. All racial
prejudices and bigotry should end with this passage, for if Eve is the mother of all living,
then we are all kin. In the earliest pages of the Bible, we find ample evidence for the
necessity of cross-cultural evangelism.
* 34. The Flood
1. The flood is used to “save” Noah.
a. The flood gives us another picture of evangelism. In the midst of a godless people, Noah
lived righteously. The ark is a picture of God's desire to save the world, for the righteous
were not taken in the deluge.
2. The grace of God shines in the brightness of the rainbow.
a. God delivered the righteous, even as He will deliver any person made righteous through
the atoning work of Christ.
3. (1 Peter 3:21) "and this water symbolizes baptism that now saves you also--not
the removal of dirt from the body but the pledge of a good conscience toward God.
It saves you by the resurrection of Jesus Christ,"
* 35. Tower of Babble
1. By the end of Genesis 11, the reader can see the devastation of sin: murder,
intrigue, idolatry, rampant ungodliness, and the judgment of God.
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2. We see God’s strategy to divide mankind so he may redeem mankind.
* 36. Abraham
1. Beginning with Genesis 12, we read of God's unfolding plan to redeem
humanity.
2. Abraham is told all humanity will be blessed through his seed.
3. The Gospel writer tells us succinctly that Jesus is "the Son of Abraham"
a. (Matt. 1:1). Certain themes resound with the redemptive intent of God.
* 37. Exodus
1. The Exodus event became the great salvific moment in the Old Testament.
2. It is recalled over and over again throughout the books of the Old
Testament, reminding the people of God's power to save.
3. It was not by accident that Jesus also traveled to Egypt as a child and came
out as well.
4. Luke used the word exodus in his account of the transfiguration of Jesus.
a. Luke tells us Jesus discussed with Moses and Elijah his exodus (Luke 9:31), referring to
his death and resurrection that would allow us to pass, not through a sea, but from death
to life.
* 38. Priest, Law, and Covenant
1. The covenant at Sinai was where God told his people they were to be a
"kingdom of priests"
a. (Exod. 19:6). A priest was to point others to God, intercede on behalf of others, and
teach the redemption of God to all people. The fact that Israel did not always fulfill this
command did not take away their obligation to tell the nations about the only true God.
2. The Commandments (the Law) gave the standard of a holy God.
a. Galatians tells us the law shows us how we need the gospel. Even as a person cannot
be saved apart from recognizing his lost state, we cannot comprehend grace apart from
the standard of the law of God. However, merely keeping the Ten Commandments
cannot save. Even in the Old Testament, they were given to God's covenant people.
3. In Leviticus, the sacrificial system modeled the means of redemption.
a. Hebrews tells us that without the shedding of blood there is no forgiveness. The
sacrificial system paved the way for the ultimate sacrifice, Jesus the Son of God. The
Day of Atonement, held once annually for forgiveness of sins, was replaced by the atoning
work of Christ.
4. In Numbers, we see a picture of God's work of redemption in the bronze
serpent
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a. (Num. 21)., Jesus compared the bronze serpent to his work on Calvary, for as the
people of Israel had only to look and live, today we need to believe on Jesus to live
(John 3:16).
* 39. A Promised Redeemer
1. God promised Abraham a special land.
a. It was ultimately fulfilled in Joshua's time. Joshua, the Hebrew equivalent of the Greek
"Jesus," was the man who delivered the people into the land of promise; Jesus delivers us
out of the kingdom of darkness.
b. The Book of Jonah demonstrates God's mercy to any nation that repents.
c. Jeremiah spoke of a new covenant, the covenant provided by the death of Jesus (see Jer.
31). Ezekiel gives us a stern warning: "Nevertheless if you warn the wicked to turn from
his way, and he does not turn from his way, he shall die in his iniquity; but you have
delivered your soul" (Ezek. 33:9).
2. Messianic passages are filled with prophetic glimpses into the redemptive
heart of God.
a. Scores of passages give light, but only a few select passages can be offered here.
b. Isaiah 7:14: "Behold, the virgin shall conceive and bear a son."
c. Isaiah 9:6 speaks of the Wonderful Counselor, Mighty God, the Everlasting Father, the
Prince of Peace.
d. Isaiah 53 describes the Suffering Servant, giving a picture of a vicarious sacrifice.
e. The prophets spoke God's word in the face of tremendous opposition at times. Our zeal
for God should move us to speak out for him.
* 40. Incarnation
1. The incarnation was evangelistic in intent.
2. Paul records the significance of the coming of Christ: "But when the fullness
of the time had come, God sent forth His Son, born of a woman, born under the
law, to redeem those who were under the law, that we might receive the adoption
as sons" (Gal. 4:4-5).
3. The angel told Mary to name her firstborn Jesus, for "he will save His people
from their sins" (Matt. 1:21).
a. Jesus is the Greek form of the Hebrew name Joshua, meaning "God is savior."
4. Jesus made it clear during his ministry why he became flesh:
a. "Then the angel said to them, 'Do not be afraid, for behold, I bring you good tidings of
great joy which will be to all people. For there is born to you this day in the city of David a
Savior, who is Christ the Lord'" (Luke 2:10-11).
b. "For even the Son of Man did not come to be served, but to serve, and to give His life a
ransom for many" (Mark 10:45).
c. "The next day John saw Jesus coming toward him, and said, 'Behold! The Lamb of God
who takes away the sin of the world!'" (John 1-29).
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d. "For the Son of man has come to seek and to save that which was lost" (Luke 19:10). The
coming of Christ demonstrated the evangelistic heart of God.
* 41.
1. Jesus' earthly ministry modeled evangelism.
a. Our Lord demonstrated an evangelistic passion. He showed unusual compassion for
people. The "people of the land," or ordinary Jews, were often disdained by the Pharisees.
But Jesus looked at them with compassion. Following an intense time of ministry in which
he visited all the cities in Galilee, he was moved with compassion for the people "because
they were weary and scattered, like sheep having no shepherd. Then He said to his disciples,
'The harvest truly is plentiful, but the laborers are few. Therefore pray the Lord of the
harvest to send out laborers into His harvest'" (Matt. 9:36-38).
b. The word translated "compassion" in this passage comes from the Greek term splanchnon.
The word refers to the viscera, the intestines, meaning a deep hurt. When we are willing to
feel the pain of lost people, to understand the depth of their sin and the gaping chasm of
hell before them, we are close to sensing the compassion of Jesus.
2. Jesus also practiced mass evangelism or evangelistic preaching.
a. He preached the gospel of the kingdom to the masses. The message of Jesus was succinct:
Repent and believe the good news of the kingdom of God (see Mark 1:14-15).
3. Jesus taught the importance of evangelism.
a. Jesus taught the priority of evangelism. He taught that salvation is the greatest thing in
the world. His parables of the pearl of great price and the treasure in the field illustrate this
(see Matt. 13:44-46).
4. Jesus taught the love of the Father for one lost soul.
a. Luke 15 demonstrates the love of God as seen in the lost sheep, the lost coin, and the lost
son. In fact, the only time God is pictured in a hurry is when Jesus describes the father
hurrying to meet the returning prodigal son.
5. Jesus also trained others to evangelize.
a. Before he gave the Great Commission, Jesus sent out the Twelve and the seventy to
preach. Robert Coleman's book, The Master Plan of Evangelism, cites the role of Jesus in
training his followers to witness.
* 42. How Jesus Taught Evangelism
The eight characteristics of how Jesus taught evangelism to his disciples, from Robert Coleman's Master Plan of
Evangelism (Available in Russian)
1. Selection.
It all started with Jesus calling a few men to follow him. His concern was not with programs, but
with men whom the multitudes would follow. The initial objective of Jesus' plan was to enlist people who
could bear witness to his life and carry on his work after he returned to the Father. These first converts had
little immediate effect on the religious life of the day, but their lives, in time, would have an impact
throughout eternity.
None of the men Jesus chose seemed to be key people. They weren't prominent in the synagogues,
educated, or wealthy. They were "unlearned and ignorant" (Acts 4:13), but Jesus saw in them the potential
to be leaders in the Kingdom. They weren't the men you would expect to win the world for Jesus, but they
were teachable. They had a yearning for God and the realities of His life. Jesus can use anyone who wants
to be used.
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The wisdom of Jesus' method is that he concentrated on a few. One cannot transform a world
except as individuals in the world are transformed, and individuals cannot be changed except as they are
molded in the hands of the Master. Hence, as the company of followers around Jesus increased, it became
necessary to narrow the select company to a more manageable number - Jesus chose twelve apostles. He
didn't exclude others from following him, but it is undeniable that his attention was focused more and more
on the few and not on the many. Even within the twelve there was a select apostolic group of Peter, James,
and John. All other things being equal, the more concentrated the size of the group being taught, the greater
the opportunity for effective instruction. Jesus staked his whole ministry on the apostles; the fringe could
fall away, but the close disciples could not miss his purposes or all was lost!
Jesus, on the other hand, did not neglect the crowds. He did much to identify with them, to care for
them, and instruct them - so much so that in many cases they were aroused and even moved to make him
king. But Jesus didn't give in to popular conceptions; he rather stayed with his strategy at the risk of public
scorn. Few seemed to understand his message.
His strategy, again, was not to impress the crowd, but to usher in a kingdom. This meant that he
needed men who could lead the multitudes. Jesus was a realist. He based his evangelism on a plan that
would meet the need; by focusing on a few men he developed the base on which the masses could later
depend. This stands in contrast to our modern day emphasis on the number of converts, rather than building the
foundation on which a continuing evangelistic ministry can be set.
2. Association.
Association: He stayed with them.
Having called his men, Jesus made it a practice to be with them. This was the essence of his
training program - just letting his disciples follow him. This was an incredibly simple method and stood in
stark contrast to the formal procedures of the scribes. By the virtue of their fellowship with Jesus the
disciples were permitted "to know the mysteries of the Kingdom of God" (Luke 8:10). Knowledge was
gained by association before it was understood by explanation. The call to the disciples was "follow me and
to others “come and see". Even in the
choosing of the twelve we can see that they were set apart "that they might be with Him" (Mark 3:14). He
had more time with the apostles than with everyone else in the world put together, and it could only have
been deliberate. Taking this approach means that Jesus had little time to call his own.
Jesus still ministered to the masses, but all the time ministered to his disciples by having them with
him. He had to devote himself primarily to the task of developing some people who in turn could give this
kind of personal attention to others. Again, the modern day church has failed miserably to care for the
individuals in the body with the attention they need. Building men and women is not easy. But we need to
be incorporating into our ministry personal care and close relationships for all new members to the body.
3. Consecration.
Consecration: He required obedience.
Jesus expected the people he was with to obey him. They were not required to be smart, but they
had to be loyal. They were called his "disciples" meaning that they were "learners" or "pupils". For the
moment all they were asked to do was to follow Jesus. Following might have seemed easy at first, but it
soon became apparent that it meant the surrender of one's whole life to the Master in absolute submission
to his sovereignty. There could be no compromise. Would-be disciples were made to count the cost, and
many who followed turned away.
The disciples' obedience did not correlate directly with their understanding of Jesus' teachings. In
fact, they were far from understanding Jesus as he talked about the cross and servanthood. But their
capacity to receive revelation would grow provided they continued to practice what truth they did
understand. Thus obedience to Christ was the very means by which those in his company learned more
truth.
Supreme obedience was interpreted to be the expression of love. If the disciples were to love Jesus,
it would be shown in their obedience to his words. Absolute obedience to the will of the Father, of course,
was the controlling principle of the Master's own life. The cross was but the crowning climax of Jesus'
commitment to do the will of God.
From the viewpoint of strategy, obedience was the only way that Jesus could mold the disciples'
lives by his word. There could be no development of character or purpose in the disciples without it, and no
one can ever be a leader until first he has learned to follow a leader. Without obedience to Christ the
disciples would surely have been lost in their battle for human lives. Why are so many professed
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Christians today stunted in their growth and ineffectual in their witness? Is it not because of their
indifference to the commands of God? Obedience has been replaced by a sort of respectable
"do-as-you-please" philosophy of expediency.
4. Impartation.
Impartation: He gave himself.
Why were Jesus' demands upon discipline accepted without argument? The disciples understood
that they were not just keeping a law, but were responding to One that loved them and who was willing to
give himself for them. His was a life of giving - giving away what the Father had given him. Love is like
that. It is always giving itself away. He lost no opportunities to impress upon his followers the deep
compulsion of his own soul aflame with the love of God for a lost world. Everything he did and said was
motivated by his consuming passion.
The constant renewing of his consecration to God through loving service to others constituted
Jesus' sanctification. He continually gave his life "for their sakes". His sanctification then was not to benefit
himself, but it was for his disciples, that they might "be sanctified in truth". That is to say, in giving himself
to God, Jesus gave himself to those about him so that through his life they might come to know a similar
commitment to the mission for which he had come into the world. His whole evangelistic plan hinged on
this dedication, and in turn, the faithfulness with which his disciples gave themselves in love to the people
about them. They were to give as freely as they had received. Such a demonstration of love through the
disciples was to be the way that the world would know that the Gospel was true.
Jesus made it clear that his life was mediated only through the Holy Spirit. Likewise, it was the
Spirit that sustained and nourished the transformed life of a disciple as he continued to grow in knowledge
and grace. By the same token it was only the Spirit of God that enabled one to carry on the redemptive
mission of evangelism. Evangelism was the Spirit's work; all the disciples were asked to do was to let the
Spirit have complete charge of their lives. The fact that these men were of the common lot of mankind was
no hindrance at all. It only serves to remind us of the mighty power of the Spirit of God accomplishing his
purpose in people fully yielded to his control. After all, the power is in the Spirit of Christ. It is not who we
are, but who he is that makes the difference. We must have his life in us by the Spirit if we are to do his
work and practice his teaching.
5. Demonstration.
Demonstration: He showed them how to live.
Jesus saw to it that his disciples learned his way of living with God and man. He recognized that it
was not enough just to get people into his spiritual communion. His disciples needed to know how his
experience was to be maintained and shared if it was to be perpetuated in evangelism. That is why the
effort of Jesus to get across to his followers the secrets of his spiritual influence needs to be considered as a
deliberate course of his master strategy.
As an example, it was no accident that Jesus often let his disciples see him conversing with the
Father in prayer. They would see the place it had in his life without fully understanding what it was all
about. Note that Jesus didn't force the lesson upon them, but rather he just kept on praying until at last the
disciples got so hungry that they asked him to teach them what he was doing. At that point he would give
them a lesson, and thereafter he emphasized the life of prayer again and again when talking with his
disciples, continually enlarging upon its meaning and application as they were able to comprehend deeper
realities of his Spirit. One thing is certain. Unless they grasped the meaning of prayer, and learned how to
practice it with consistency, not much would ever come of their lives.
Another aspect of Jesus' life which was vividly portrayed to the disciples was the importance and
use of the Holy Scriptures. This was evident both in maintaining his own personal devotion and in winning
others to the Way. He never ceased to used Scripture in his conversation with them; he exposited the
Scriptures before them repeatedly, and he made it abundantly clear that the Word written in the Scriptures
and the Word spoken by him were not in contradiction. Furthermore, it was made clear to them that if they
were to continue in his fellowship by the Spirit after he was gone from them in the flesh, they would have to
abide in his Word.
Through this manner of personal demonstration, every aspect of Jesus' personal discipline of life
was bequeathed to his disciples, but what perhaps was most important in view of his ultimate purpose was
that all the while he was teaching them how to win souls. Practically everything that Jesus said and did had
some relevance to their work of evangelism, either by explaining some spiritual truth or revealing to them
how they should deal with people. Jesus was so much the master in his teaching that he did not let his
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method obscure his lesson. He let his truth call attention to itself, and not the presentation. All the disciples
had to teach others was a Teacher who practiced with them what he expected them to learn. He did not ask
anyone to do or be anything which first he had not demonstrated in his own life, thereby not only proving
its workability, but also its relevance to his mission in life. It is well enough to tell people what we mean,
but it is infinitely better to show them how to do it.
6. Delegation.
Delegation: He assigned them work.
Jesus was always building up in his ministry to the time when his disciples would have to take over
his work and go out into the world with the redeeming Gospel. He was never premature in his insistence
upon action; he was patient. His method was to get the disciples into a vital experience with God, and to
show them how he worked, before telling them they had to do it. They were given tasks such as manual
burdens of getting food and arranging accommodations, as well as being sent on a preaching mission.
In their first evangelistic mission, the disciples were told to "preach the Kingdom of God and heal
the sick". But Jesus did not leave it at this; he was also specific in his instructions of where to stay, what to
take, and what to say. It was as though Jesus was telling his disciples to go where they would find the most
susceptible audience, and within that, the disciples were told to concentrate their time upon the most
promising individuals in each town who would thereby be able to follow up their work after they had gone.
We too need to be giving ourselves to responsive hearers, while at the same time expecting hardship and
division because of the message we bring.
Evangelism is not an optional accessory to our life. It is the heartbeat of all that we are called to be
and do. But it is not enough to make this an ideal. It must be given tangible expression by those who are
following the Savior. The best way to be sure that this is done is to give practical work assignments and
expect them to be carried out. This gets people started, and where they already have seen their work
demonstrated in the life of the teacher, there is no reason why the assignment cannot be completed.
7. Supervision.
Supervision: He kept check on them.
Jesus made it a point to get with his disciples following their tours of service to hear their reports
and to share with them the blessedness of his ministry in doing the same thing. In this sense, one might say
that his teaching rotated between instruction and assignment. What time he was with them, he was helping
them to understand the reason for some previous action or getting them ready for some new experience.
What is seen here so vividly in these checkup sessions following the disciples' visitation merely brings into
bold relief a strategy of
Jesus throughout his ministry. As he reviewed some experience which the disciples had he would bring out
some practical application of it to their lives.
Many illustrations could be cited to show how Jesus checked up on the actions and reactions of his
disciples as they faced various difficult situations. The important thing about all this supervisory work of
Jesus was that he kept the disciples going on toward the goal he had set for them. Disciples must be
brought to maturity. There can be no substitute for total victory, and our field is the world. We have not
been called to hold the fort, but to storm the heights.
8. Reproduction.
Reproduction: He expected them to reproduce.
Jesus intended for the disciples to produce his likeness in and through the Church being gathered
out of the world. Thus his ministry in the Spirit would be duplicated many-fold by his ministry in the lives
of his disciples. Through them and others like them, it would continue to expand in an ever-enlarging
circumference until the multitudes might know in some similar way the opportunity which they had known
with the Master. By this strategy the conquest of the world was only a matter of time and their faithfulness
to his plan. It did not matter how small the group was to start with, so long as they reproduced and taught
their disciples to reproduce. A barren Christian is a contradiction. A tree is known by its fruit. Jesus
called people to evaluate the product of their lives. This was the revelation of what they were.
The great commission of Christ to the Church summed it up in the command to "make disciples of
every creature" (Matt 28:19). The disciples were to build people like themselves who were so constrained
by the commission of Christ that they not only followed, but led others to follow his way. Leadership was
the emphasis. The only hope for the world is for people to go to them with the Gospel of Salvation, and
having won them to the Savior, not to leave them, but to work with them faithfully, patiently, painstakingly,
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until they become fruitful Christians savoring the world about them with the Redeemer's love. The test of
any work of evangelism thus is not what is seen at the moment, or in the Conference Report, but in the
effectiveness with which the work continues in the next generation.
The costly principles of leadership development and reproduction seem to have been submerged
beneath the easier strategy of mass recruitment. When will we realize that evangelism is not done by
something, but by someone? It is an expression of God's love, and God is a Person. His nature, being
personal, is only expressed through personality, first revealed fully in Christ, and now expressed through
his Spirit in the lives of those yielded to Him.
Conclusion: The Master and your plan. The multitudes cannot know the Gospel unless they have a
living witness. Merely giving them an explanation will not suffice. People must be our priority. We should not
expect a great number to begin with, nor should we desire it. Better to give a year or so to one or two people who
learn what it means to conquer for Christ than to spend a lifetime with a congregation just keeping the program
going. The only realistic way to effect this is by being together. It is going to take time and consistency in
meeting together to pray and study God's word, and then to be moving out in obedience. It is not enough just to
involve
persons in some kind of group association, they must be given some way to express the things that they
have learned; you need to expect something from them. All of this is going to require a lot of supervision,
both in the personal development of these people, and in their work with others. The main thing is to keep
them growing in peace and in knowledge. Help them carry their burdens, and let them carry on with the
work of making disciples. The crucial thing, of course, is their own spiritual experience. Nothing less than
the infilling of the Spirit of Christ will be sufficient to meet the challenge. The price of victory is costly, and
disappointment sure to come, but we are not primarily living for the present. Our satisfaction is in knowing
that in generations to come our witness for Christ will still be bearing fruit through them in an
ever-widening cycle of reproduction to the ends of the earth and unto the end of time.
* 43. Jesus practiced personal evangelism.
1. There are over forty accounts in the Gospels of Jesus' personal evangelism.
a. Studying these accounts demonstrates several truths. Jesus could adapt his presentation to
different audiences. He obviously knew people well. He was sensitive to his Father's
leadership. He was urgent and persistent. And even our Lord did not reach everyone with
whom he shared. The following illustrations help us to see how Jesus evangelized people.
2. Jesus sought people.
a. In Luke 19, we read how Jesus sought Zacchaeus.
b. He intentionally set out to meet him and even made an appointment to meet him at the tax
collector's house. He met Zacchaeus where he 'was (v. 5) as he sat in a tree.
c. He identified with a sinner, regardless of the consequences (v. 7). Jesus further convicted
Zacchaeus of his sin.
d. Finally, this account shows us Jesus did not just meet sinners, he sought to save them (w.
9-10).
3. Jesus was approachable.
a. In John 3, we read of Nicodemus approaching Jesus by night.
b. Nicodemus was searching for truth (v. 2).
c. The reply of Jesus was direct. He boldly confronted Nicodemus (v. 3).
d. A dialogue ensued concerning the gospel, but no immediate change was indicated (vv. 4-
21).
e. However, there is evidence of Nicodemus's possible change (see John 7:50-52). He
brought gifts to anoint the body of Jesus after his death (see John 19:39).
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4. Jesus made the most of every opportunity.
a. While every example of the witness of Jesus is critical, his encounter with the Samaritan
woman in John 4 is especially enlightening. Observing the evangelism of Jesus reminds us
that the reason many people are not saved is because no one has told them how to be saved!
5. His death and resurrection embody the message of evangelism.
a. Our primary need is not education; thus, Jesus' ministry was not essentially about teaching.
b. He came for one main purpose—to die for our sins.
c. However, the word lost implies value. People are worth the death of the Son of God!
d. Jesus Christ did not come to give us a moral example of how to live. He did not come just
to teach us how to live. He came to die and to live again so that we could die to sin and
live—eternally.
* 44. Jesus' commission demands that we evangelize.
Every Gospel narrative and the Acts has a Great Commission passage:
1. "Go therefore and make disciples of all the nations, baptizing them in the name
of the Father and of the Son and of the Holy Spirit, teaching them to observe all
things that I have commanded you" (Matt. 28:19-20).
2. "And He said to them, 'Go into all the world and preach the gospel to every
creature'" (Mark 16:15).
3. "That repentance and remission of sins should be preached in His name to all
nations, beginning at Jerusalem. And you are witnesses of these things" (Luke
24:47-48).
4. "So Jesus said to them again, 'Peace to you! As the Father has sent me, I also
send you'" (John 20:21).
5. "But you shall receive power when the Holy Spirit has come upon you; and
you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to
the end of the earth" (Acts 1:8).
* 45. Paul was a prepared witness.
1. Before he was converted, Saul of Tarsus was being prepared for his future
ministry.
2. Schooled in Judaism, he studied under the rabbi, Gamaliel.
3. Brought up in Tarsus, he was born a Roman citizen.
4. Bright, zealous, and knowledgeable in Greek thought, this man was destined to
make an impact.
a. Paul's radical conversion has been misunderstood. Some who have not come to Christ
expect a "Damascus road" type of conversion. While salvation is life changing, few people
have experienced such a powerful conversion. In Paul's case, it was expected and necessary.
He certainly never got over it! He never forgot what it meant to be lost, calling himself the
"chief of sinners."
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5. Paul was prepared by the commission he received from the Lord:
a. "But the Lord said to him, 'Go, for he is a chosen vessel of Mine to bear My name before
Gentiles, kings, and the children of Israel'" (Acts 9:15).
* 46. Paul’s evangelism
1. Paul consistently shared his faith with individuals.
a. In Acts 13 we read of his witness to the proconsul. Acts 16 tells us of the witness of Paul
to the jailer at Philippi. Later he shared personally with Agrippa (Acts 25:23-27).
* 47.
1. Mass evangelism.
a. In the Book of Acts, we also find at least nine references to messages preached by Paul. In
1 Corinthians 1:23, Paul reminded the believers at Corinth of the centrality of preaching the
cross.
2. Household evangelism.
a. At Thessalonica, Paul used a house as a base to share Christ. In Philippi, Lydia's home
became a doorway for the gospel.
3. Apologetic evangelism.
a. In Acts 18:4, Paul "reasoned" in the synagogue at Corinth. Acts 17 records his defense of
the gospel at Mars Hill.
4. Power evangelism.
a. In Acts 13, we read of a sorcerer who was blinded, followed by the salvation of the
proconsul (see also Acts 19:11-12). Although the miraculous played a part in the evangelism
of Paul and other early Christians, there are numerous occasions in which Paul preached
Christ without miracles. Conversion is the most significant supernatural event anyone can
experience.
* 48.
1. Educational / teaching evangelism.
a. Paul visited Ephesus, teaching at the lecture hall of Tyrannus.
2. Literary evangelism.
a. Paul's treatise to the Romans gives a brilliant explanation of the gospel message. Beyond
the ministry of Paul, the Gospel of John was written with an evangelistic intent (John
20:31). Mark's and Luke's accounts were written at least in part for evangelistic purposes as
well. Paul also wrote letters that sought to evangelize as well as to encourage.
3. Church planting.
a. Because Paul preached where the gospel had not been heard, he planted churches where
he went.
4. Urban evangelism.
a. Paul consistently went to the great urban centers.
5. Follow-up.
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a. Paul utilized a follow-up strategy we would do well to emulate. First, he typically visited
those he had won to Christ. His missionary journeys normally retraced the steps of his
preaching and evangelistic ministry. Second, Paul wrote letters to encourage young believers.
Read 1 Thessalonians as one example. He also sent others, such as Epaphroditus to
encourage the believers as well. Finally, he prayed consistently for those he had won to
Christ.
6. Paul taught about evangelism.
a. He told the Philippians that the gospel was so important that even those who preached out
of impure motives were doing valuable work (Phil. 1:15-16).
b. Timothy, and thus all seeking to minister for Christ, to preach the Word "in season and out
of season" (2 Tim. 4:2)—when you feel like it and when you don't!
c. He instructed Timothy to "do the work of an evangelist" (2 Tim. 4:5). In Paul's mind,
under the inspiration of the Spirit, the evangelistic mandate was to be a central part of the
ministry.
The early believers faced big obstacles. They had no New Testament canon, no established organization, and few clearly
defined leaders. They faced hazardous persecution, and they were greatly misunderstood. Still, the spread of the gospel had
its allies as well. As Paul aptly put it, Jesus came in the fullness of time — or at just the right time (Gal. 4:4). The sovereign
God of the universe had ordered events to prepare the way for the Great Commission. What helped the gospel to spread?
* 49. The Roman World
1. There was the universal peace provided by Rome, or the Pax Romana.
2. The continuous expansion of roads aided the spread of the Good News.
3. Before Rome's political peace, Greek culture prepared the way as well.
a. Alexander the Great's conquests and concomitant process of hellenization produced a
culture that spoke the same language— Greek—across the Mediterranean region.
4. The Jewish faith gave the early believers a heritage upon which to build.
a. The first Christians knew the Old Testament Scriptures as their Bible.
5. The Jewish Diaspora in the centuries before the birth of Jesus resulted in the
establishment of synagogues across the Roman Empire.
a. The synagogue not only provided a place for Paul and others to begin presenting Christ on
missionary excursions but provided a model for corporate worship in the early church as
well.
* 50. A spiritual vacuum and political unity helped to set the stage for
evangelization.
1. The greater part of the civilized world was politically united, but the old
classical religions were failing.
2. Many people had recourse to the popular mystery cults in their search for
liberation from evil powers and assurance of well-being in the after-life.
3. Others were attracted to the Jewish religion, but it labored under the
disadvantage of being too closely tied to one nation.
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a. When the Christian message began to be proclaimed among the peoples of the Roman
Empire, it showed a capacity to satisfy both the craving for salvation which the mystery cults
professed to meet and the ethical ideas which, as many Gentiles believed, were realized in
the Jewish way of life even more than in Stoicism.
* 51. A New Testament Strategy Develops
1. The New Testament plan for evangelism is one of total evangelism.
a. In other words, the evangelistic imperative permeated the fabric of the early church. The
strategy has been summarized under two headings.
b. Evangelism was approached differently by the church than it had been in Judaism.
2. Total penetration –
a. Total penetration means the goal of the church is to reach everyone for Christ. Jesus made
this clear:
b. Go into all the world and preach the gospel (Mark 16:15).
c. Make disciples of all nations (Matt. 28:19-20).
d. Repentance and remission of sin should be preached in his name to all nations (Luke
24:47). Applied specifically, it means each congregation seeks to reach its area with the
gospel.
e. Three important groups during the first century were open to the gospel: (1) Jews; (2)
Proselytes (non-Jews who kept the laws of Judaism); and (3) God-fearers (non-Jews
attracted to monotheism of Judaism but who did not obey all its laws and were not circumcised).
3. Total participation –
a. Total participation means involving every believer in evangelism. Jesus expects all believers
to be involved in evangelism.
b. Everyone who receives the Holy Spirit is to witness (see Acts 1:8).
4. Today Evangelicals are taking this mandate seriously.
a. Emphasis by various mission groups on reaching the 10/40 window — referring to the
section on the globe representing the most unchurched people groups — has raised
awareness of the challenge to take the gospel to all peoples.
5. Acts 1:8 lays the foundation for all of Acts
a. Luke's narrative describes how the early believers, through the Holy Spirit's power,
witnessed in expanding areas.
b. The purpose for each believer is stated like this: "You are my witnesses."
c. All are involved in witnessing.
d. The apostles, laity, men, women—all kinds of people—took the Good News to others.
e. William Carey faced a belief among fellow churchmen of his day that the Acts 1:8 mandate
was only for the early church. The hyper-Calvinists of Carey's day said that if God wanted to
save the heathen, God would do so. Due to his influence, modern missions was born in the
late eighteenth century. It grew into one of the greatest missions movements in church
history.
f. If the Book of Acts tells us anything about evangelism, it is that the Holy Spirit is central to
the fulfillment of the Great Commission. The Book of Acts could rightly be called the "Acts
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of the Holy Spirit," because the key person in the book is the Holy Spirit. Jesus ascended,
another Comforter came, and he empowered believers to do the work of the early church.
g. Note that the twenty-eighth chapter of Acts ends abruptly. Why? Because it's still being
lived. You are the twenty-ninth chapter of Acts.
* 52. Contrast Between The Early Church And Today (By Michael
Green)
The need to just ask what is the difference between then and now and discuss some
of those differences. (not necessarily his points)
1. The early church made evangelism their number one priority.
a. Today it comes far down the list.
b. It is widely agreed that one of the best reports ever prepared and presented in the Church of
England was that entitled, Towards the Conversion of England, thirty years ago. It was
masterly, but the trouble is that it has never been implemented.
c. The matter is not deemed sufficiently important. The same can be said of most plans
formulated in many denominations in many nations.
2. The early church had a deep compassion for men without Christ.
a. They Understood “lost.” Many churches are not convinced that it matters very much
whether you have Christ or not. Other religions are nearly, if not quite, as good a way to God;
humanists live blameless lives; and in any case, it will all come out right in the end--God is far
too nice to damn anyone.
3. The early church was very flexible in its preaching of the Good News, but
utterly opposed to syncretism
a. (mixing other elements with the gospel) of any sort. Many parts of the modern church tend
to be rigid in their evangelistic categories, but are inclined to play a great deal with syncretism.
4. The early church was very open to the leading of the Holy Spirit;
a. in every evangelistic advance recorded in Acts it is the Spirit who is the motivator and
energizer. In the modern church of the West, managerial skills, committee meetings and
endless discussion are thought essential for evangelism; prayer and dependence on the Spirit
seem often to be optional extras.
5. The early church was not unduly minister-conscious.
a. There is notorious difficulty in attempting to read back any modern ministerial pattern into
the New Testament records. Today, everything tends to center around the minister. The paid
servant of the church is expected to engage in God-talk, but not others.
* 53.
1. In the early church, every man was expected to be a witness to Christ.
a. Today witness is small compared with dialogue; and it is only expected of certain gifted
clergy at best, not of ordinary Christians.
2. In the early church, buildings were unimportant;
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a. they did not have any during the period of their greatest advance. Today they seem all-
important to many churches. Indeed, even the word has changed meaning. “Church” no longer
means a company of people, as it did in New Testament times. These days it means a building.
3. In the early church, evangelism was a natural, spontaneous telling of good news.
a. It was engaged in continuously by all types of Christians as a matter of course and of
privilege. Today, it is occasional, heavily organized, and usually dependent on the skills and
enthusiasm of the visiting specialist.
4. In the early church, the policy was to go out to where people were,
a. and make disciples of them. Today it is to invite people along to churches, where they do
not feel at home, and get them to hear the preaching of the gospel.
b. In the early church, the gospel met the secular world. It was frequently argued about in the
philosophical schools, discussed in the streets, talked over in the laundry. Today it is not
discussed very much at all, and certainly not on “secular” ground. It belongs in church, on a
Sunday, and a properly ordained minister should do all the talking.
5. In the early church, whole communities seem to have been converted at once.
a. In the fragmented church of the West, individualism has become common, and evangelism,
like much else, tends to come to its climax in a one-to-one encounter.
6. In the early church the maximum impact was made by the changed lives and
quality of community among the Christians.
a. Today, much Christian life-style is almost indistinguishable from that of non-Christians, and
much church fellowship is conspicuous for its coolness.
b. These are just some of the contrasts between the church of yesterday and the church of today
in the matter of evangelism--contrasts which encourage us to examine afresh the message of
the early Christians and the methods they adopted.
* 54. The Message Of The Early Church
1. (1 Corinthians 15:1-4) "Now, brothers, I want to remind you of the gospel I
preached to you, which you received and on which you have taken your stand. {2}
By this gospel you are saved, if you hold firmly to the word I preached to you.
Otherwise, you have believed in vain. {3} For what I received I passed on to you as
of first importance : that Christ died for our sins according to the Scriptures, {4}
that he was buried, that he was raised on the third day according to the Scriptures,"
2. Make a list of what you would consider the central core of the gospel.
3. Illustration: (next slide is the image)
a. (Draw three concentric circles with the center being the core of essential truth about Jesus,
the second being biblical truth, and the outer being concluded truth based on the Bible.
b. Throughout the Gospel of Mark, Hebrews, the Pauline Letters, I Peter, and Acts, it is
possible to discern the main bones of much early Christian preaching.
c. The age of fulfillment has come.
d. God has sent his Messiah, Jesus.
e. He died in shame upon a Cross.
f. He rose again from the tomb and is even now Lord, seated at the Father's right hand.
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g. The proof of his vindication lies in the gift of the Holy Spirit.
h. And he will come again to judge the world at the conclusion of human history.
i. Therefore, repent, believe, and be baptized into Christ and joined to the church.
j. God's law was no longer something exterior to man, threatening him. The longings of
Jeremiah and Ezekiel were fulfilled in the inauguration of this New Covenant, wherein the
Spirit of God became resident within the very hearts of his people.
k. This was not easy for Jews to accept--no circumcision, no Torah, no Sabbath, a crucified
Messiah (contradiction in terms), a church which included Gentiles, and was entered by
baptism.
4. When addressing Gentile believers they added three introductory themes:
a. you can see them in the Acts sermons at Lystra and Athens, to backward and to intellectual
alike.
b. An exposition of the one true God
c. An exposure of idolatry
d. The story of Jesus, through whom alone this invisible God can be made known to us without
any shred of idolatry.
* 55. (illustration)
* 56. Problems In The Early Church
1. Inward Obstacles
a. Hypocrisy. Hypocrisy is not a twentieth-century phenomenon.
b. Ananias and Sapphira (see Acts 5) lied about the circumstances surrounding their material
gifts. Peter confronted the obvious sin; an evangelistic church must be unafraid to confront
known sin. The problem with Ananias and Sapphira was hypocrisy.
c. Ministry needs. Acts 6 tells us of the neglected Hellenistic widows. Notice the complaint
of the widows was about a real need.
d. Theological issues. The Jerusalem conference described in Acts 15 dealt with a
theological issue directly tied to evangelism: Did Gentiles have to become Jews to be
Christians? From that day onward, the evangelistic effectiveness of the church has often
depended on how it deals with matters of theology. Evangelism is more than methodology.
We must deal with theological concerns in order to be effective in evangelism.
2. Outward Obstacles
a. Threats. The Sadducees arrested Peter and John, ordering them not to preach any more.
How did the apostles respond? First, they courageously preached the gospel (Acts 4:8-12).
Then they testified concerning their unwillingness to be silent (Acts 4:20). Finally, upon
their release, they prayed with other believers (Acts 4:23-31). In their prayers, they began
by acknowledging God's sovereignty (Acts 4:24). They also acknowledged God as Lord of
creation and history. When the early believers prayed, they prayed for boldness (Acts 4:29).
Notice the answer: "And when they had prayed, the place where they were assembled
together was shaken; and they were all filled with the Holy Spirit, and they spoke the word
of God with boldness."
b. Physical attack. Acts 5 tells us that persecution moved from threats to actual physical
abuse. But notice the response: They rejoiced "that they were counted worthy to suffer"
(Acts 5:41).
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c. Martyrdom and a general persecution. Stephen paid the ultimate sacrifice for his
conviction about the gospel (see Acts 7 and 8).
d. Polycarp, bishop of Smyrna, is best remembered for his courageous martyrdom. This
second-century church father found himself before the proconsul, standing in the arena.
The proconsul ordered the elderly saint to recant his faith in Christ. Polycarp replied,
"Eighty and six years have I served Him, and He never did me any injury: how then can I
blaspheme my King and my Savior?" When threatened with wild beasts, Polycarp remained
undaunted. When threatened with fire, he answered: "Thou threatens me with fire which
burneth for an hour, and after a little is extinguished, but are ignorant of the fire of the
coming judgment and of eternal punishment.”
e. Polycarp was sentenced to be burned at the stake. But the fire didn't burn him. Finally, he
was pierced with a dagger. He was praised not primarily for his courage but because his
death was "all-together consistent with the Gospel of Christ."
* 57. The Dark Ages
1. The rising dominance of the Roman Catholic Church brought a theological shift
from biblical authority alone and a rise in ritual and form.
2. The shift in focus from the New Testament gospel to the sacraments diminished
the idea of evangelism.
3. Certain individuals are worthy of a passing mention as we survey history.
* 58. Evangelism Of The Reformation
The Reformation was not primarily an evangelistic movement, it provided the theological basis for the spread of the gospel.
The influence of the Renaissance, with the rebirth of classical learning, and the Reformation, which paved the way for later
spiritual awakenings, can still be felt today.
1. Martin Luther (1486-1546)
a. Luther became convinced of the doctrine of justification by faith. Luther was called the
"Apostle of Faith." His, emphasis on salvation by faith pointed people to the error of the
Catholic church's salvation-by-works system of merit.
b. First – Salvation by Grace - Luther helped to bring about a clear and concise gospel. He
clarified for the church the message of salvation—salvation by faith, not by works.
c. Second – Preaching - he emphasized the preaching and teaching of the Word of God.
Preaching was central to the public worship service, and the Word of God was to be central
to preaching. The Reformation was a call back to the Word of God.
d. Third – Priesthood of all believers - Luther emphasized the priesthood of believers,
which helped to abolish the spiritual caste system.
e. Fourth – He was an “evangelist” Luther considered evangelism to be of great
importance. He considered himself an evangelist and preached evangelistically.
2. John Calvin (1509-64)
a. Calvin also made a fourfold contribution to the Reformation and the discipline of
evangelism.
b. First – Salvation is God’s work - He highlighted the work of God's grace in a person's
salvation. Out of this came a focus on the doctrine of salvation based on the principle of
divine grace as the only factor in salvation. With his basic premises (sovereignty of God,
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hopelessness of man, adequacy of Christ, salvation through grace, and grace bestowed
through divine election), Calvin renounced salvation by works.
c. Second – Hymns - he emphasized hymn singing, insisting on Bible-centered songs.
Thus, he linked truths of God to worship.
d. Third – Expository preaching - Calvin practiced extemporaneous preaching,
emphasizing eloquent speech coupled with an evangelistic accent.
e. Fourth – Personal evangelism - he practiced personal evangelism through personal
appeal and correspondence. He desired that all classes come to Christ.
3. The Anabaptists focused on biblical revival during the Reformation.
a. This group desired to bring the church back to its New Testament roots.
b. Following the baptism of a group at Felix Manz's home on January 21, 1525, the
Anabaptists (rebaptizers) grew. They emphasized the New Testament concept of believer's
baptism following conversion.
c. Balthasar Hubmaier (1481-1528) was an Anabaptist theologian and evangelist. He
baptized six thousand people in one year and was burned at the stake in 1528 for his
beliefs.
* 59. Modern Spiritual Awakenings and Evangelism
1. In the modern era in the West, effective evangelism was almost always related
to spiritual awakening.
2. The greatest evangelistic results, methods, and leaders were born out of
revival.
a. There were certainly evangelistic emphases and contributions apart from times of great
revival. However, the most significant evangelistic impact in the modern period is related to
awakenings.
3. Evangelism does not always lead to revival, but revival always brings the
church back to a renewed evangelistic passion.
4. Spiritual awakening or revival is a divine intervention into the church that
causes a serious reflection on personal sin and open confession of sin. This
results in a renewed awareness of God's presence and fresh power for ministry.
a. There is much confusion in our day over the terms revival, awakening, and spiritual
awakening. It is often they are used interchangeably.
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The Theology of Evangelism
* 60. (title)
Обзор темы: This topic deals with theological issues relating to evangelism. The place of man and the place of God in the
evangelistic process is considered.
* 61. Evangelism and theology must he kept together. (practice –
theology)
1. A person cannot adequately practice evangelism apart from a firm biblical base
that is rooted in history and founded on a clear theology.
a. Thus, there is a need to keep evangelism and theology together.
b. Wrongly interpreted and applied, some have used the Bible to lead many people into cults
and other heresies.
c. Evangelism without theology leads to superficial Christianity.
2. At the same time, theology is incomplete without a view toward evangelism.
a. Theology without evangelism becomes sterile and lifeless.
b. Theology is lived out in evangelism.
c. There are conservative churches that are ineffective and spiritually dead. They have the
right doctrine, but their practice is far from the biblical standard. In fact, theology without
an evangelistic priority means we haven't really understood theology.
3. Theology and evangelism must remain linked because the Bible keeps the two
together.
a. In the Book of Acts, we read sermons filled with doctrinal content. At the same time, the
testimony of the believers, their faith in action, played a vital role in their mission. Paul's
letters often emphasized doctrine and practice, and we recognize Paul was both a theologian
and an evangelist.
4. People who have been used of God have usually kept theology and evangelism
in unity.
a. Not every great leader in church history was a noted theologian. But at key points in
history, when God raised up individuals to play strategic roles in the furtherance of the
Christian faith, those leaders were often theologians and active evangelists. Martin Luther,
although he was a theologian, called himself an evangelist. John Wesley, so pivotal in
British history, was an Oxford man whose sermons were filled with doctrinal content and
evangelistic themes. Jonathan Edwards was one of the brightest minds ever produced in
America. His writings contain some heady doctrine, but he also played a critical role in the
conversion of multitudes in the First Great Awakening.
* 62. Evangelism and The Great Doctrines
How you understand certain points of theology, affects your approach to evangelism.
1. God
a. Any discussion of theology must center on the doctrine of God.
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b. Many modern books on evangelism begin with the need of people—not the sovereignty of
God.
c. While we must understand contemporary culture to communicate the gospel effectively,
we must not begin at that point to develop our theology.
d. God is Creator. God the Creator implies God the Redeemer. God took the initiative to
create, to make man in his image, to redeem fallen humanity.
e. God is One—in three persons. The God we serve is uniquely one God who has manifested
himself in three persons. All three relate to salvation and the believer.
f. God is holy. The attributes of God relate to evangelism; the urgency of evangelism
is tied to the character of God! He is holy, and we are not, so we stand condemned.
g. Think of Moses' encounter with God in Exodus. He did not jump and shout; he
removed his shoes.
h. Think of Isaiah and the cry of the seraphim, "Holy, holy, holy" (see Isa. 6).
i. In the New Testament we see John's vision of God in Revelation where the heavenly
chorus responded with "holy, holy, holy" (Rev. 4:8).
j. The biblical words for holy, both the Hebrew word qodesh and the Greek hagios, have
essentially the same meaning: "to be separate, distinct." God is not the same as us.
k. In fact, there are more references in Scripture to the anger, fury, and wrath of God
than to the love of God. Yet God is not only holy, just, and wrathful; he is also love.
l. God is love. While God is holy, he offers us a personal relationship with him, which we
don't deserve. The love of God and the holiness of God must be held in balance.
m. We cannot evangelize biblically without both—his holiness and his love. Without
God's love, we become mean-spirited.
n. In contrast, without a view of God's holiness, we refuse to confront people with their need
for him. We become soft, even sentimental, toward others.
2. Christ and Salvation
a. We can think of Christ in terms of the person of Christ—who he is—and the work of
Christ—what he has done.
b. Most specifically, it concerns the work of Christ on the cross for our salvation. This
relates specifically to soteriology.
c. Because of who Jesus is and what he has done, there is a need for repentance.
d. In Matthew's Gospel, the first word of Jesus' preaching was repent (Matt. 4:17).
e. John the Baptist, preached a message of repentance (Matt. 3:2).
f. Jesus declared that unless a person repented, he would perish (Luke 13:3).
g. At Pentecost, Peter urged the people to repent (Acts 2:38; 3:19; 8:22).
h. Paul consistently said a person must repent (Acts 17:30; 20:21; 26:20).
i. The Greek word metanoia translates as "repentance." It means to change the mind but in
a deep manner—to change one's heart, mind, or purpose. (Change)
3. Anthropology and Harmartiology
a. The doctrine of man, anthropology, and the doctrine of sin, har-martiology, are closely
linked. God created man to bring him glory and pleasure. But it is impossible for a lost
person to bring pleasure to God. When Adam and Eve disobeyed, sin entered the human
race (see Gen. 3; Rom. 5:12-15). We are at enmity with God.
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b. We are born with a sinful nature. Augustine said that it is impossible not to sin.
Sometimes this nature is referred to as "the old man" or "the flesh." When we are saved, the
old nature, our sinful nature, is not eradicated. Instead, God came into us with his own
nature. We were born with a sinful nature; we are born again with the nature of God. The
Bible calls this a "new man." Second Peter talks about being partakers of the divine nature.
What happened to the old nature? Romans 6:2 tells us that it is dead. Romans 6:6 says our
old nature was crucified with Christ, and yet we still struggle with sin.
c. The doctrine of sin is called harmartiology. One of the main idea in sin is to “miss the
mark.” This idea of missing the mark reminds us that the central issue is not the quantity of
sin but the reality of sin. All people have sinned. The central issue is not, Have I sinned
less than others?
d. Instead, we need to ask, "Is sin existent in my life?" The key is sin, not individual sins.
e. How does an understanding of “original sin” affect the idea of evangelism?
(1.) The Catholic idea of original sin, (guilt) leads to the practice of baptizing babies, and to the question of how
can Jesus be “fully human” but not have “original sin.”
f. Do I have the free will to make a choice for God? If I am “completely” fallen, then God
must put “faith” in me before I can choose him.
4. The Church
a. It is to the church that Christ has given the task of world evangelism.
b. The New Testament word for church is ekklesia, meaning the "called out ones." In the
Greek world, it usually described an assembly of people. This word occurs 115 times in the
New Testament. It refers to a local congregation ninety-five times; the other references are to
the general church.
c. The apostle Paul planted churches wherever he went. His letters are to churches or leaders
of churches. In Revelation, Jesus addressed churches. There is much in the New Testament
to give guidance to those leading local churches.
d. The church is the visible manifestation of the kingdom of God in this age. A person
cannot love Jesus and despise his church.
e. Some people see the church as a building—not people. On Sunday morning, the church
is gathered in that geographical location where the church facilities are. On Monday, the
same church is scattered—on the job, at the store, at school, in the neighborhood. The
church is gathered on Sunday and scattered during the week, but it is still to be the church.
We do not stop functioning as the church.
f. Some people make a sharp clergy-laity distinction that is not scriptural. Yes, God has set
apart ministers to lead churches, but they are to lead the work—not do all the work.
Ministers are to equip the saints to do the work of the ministry (see Eph. 4:11-12).
5. Eschatology and Eternal Punishment
a. Many movements that have placed evangelism first, have done so with a strong emphasis
upon eschatology. Eschatology moves us to evangelism. It creates urgency.
b. It is more important that our eschatology cause us to be active in the present, than it define
the details of the future.
c. This was the conviction of the early church. The imminent return of Christ was one of the
motives for their evangelism. Jesus declared that the gospel must be preached all around the
world, and then the end will come (see Matt. 24:14). The Lord Jesus tied evangelism to the
end of the world and the coming of Christ.
d. One of the most deceptive and destructive shifts in the evangelical church in our day is a
reinterpretation of the biblical doctrine of divine retribution. Such a shift is the result of a
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radical move in the modern era from a conviction about absolute truth to moral and theological relativism. This shift came as one of the results of the Enlightenment. Add to this
the effects of Darwinism, Einstein's theory of relativity, ( ? ) along with the whole revelation
caused by quantum physics, and the result is a lack of conviction about certainty. (This all
results in uncertainty.)
e. Many of the historical teachings concerning eschatology and punishment are still
“theologically” believed, but the importance of these doctrines has been diminished.
f. As a result, other views beyond the historic Christian understanding of divine judgment
and hell have been offered as more suitable for the modern day. Universalism is the belief
that ultimately no human being will be lost. Some people are universalists because they
believe all humanity is intrinsically good and thus will be "redeemed." Others argue that
Christ's death is applied to all.
g. More dangerous for evangelism is a practical universalism in churches. We live as if all
people are saved.
h. Pluralism is the view that salvation can come through a variety of religious traditions.
That is, devout people, whether Hindus, Buddhists, or Christians, will be saved. One
problem with pluralism is that even pluralists, though emphasizing tolerance, are not willing
to accept any religious system. Some systems, such as the Peoples' Temple of Jim Jones,
fail to be good enough.
i. What does the New Testament say about hell? The Greek term Gehenna is used twelve
times to refer to hell. The term eternal is used sixty-four times with heaven and seven times
with hell. Part of our problem today is that we make God after our personality.
j. Another view that undermines the biblical conviction of divine retribution is
annihilationism. All people are resurrected, but nonbelievers will ultimately cease to exist.
John Stott, Clark Pinnock and Michael Green hold this view.
k. The fallacy of this view is that Stott sees sins as crimes, and the punishment should fit
the crime. In contrast, Jonathan Edwards, in his sermon "The Justice of God in the
Damnation of Sinners," taught that sin is infinite because it is against an infinite God;
therefore, we cannot argue that the punishment must meet the crime in an earthly manner.
* 63. Pluralism
1. Factors leading to religious pluralism.
a. The world has become a global village. We are in contact with people from all parts of the
world, so we simply encounter people of other faiths more often.
b. In many parts of the Western world there is a decline in convinced Christian beliefs. We are
no longer as certain about what we believe. A lesser understanding of the Christian faith leads
to a lesser understanding as to what makes it special.
c. There is a desire for “world citizenship” and unity. Therefore the focus is upon what unites a
not what divides. Religion divides, therefore, dialogue has replaced evangelism.
2. What is our responsibly to other faiths?
a. Evangelism or toleration?
b. If Christ is the only why, what value is there in other religions and how should we view
them?
c. The traditional approach to other faiths has been evangelism.
3. Often people view religion as “private.”
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a. In some countries religion has little effect upon daily life. People are content to go about life
as they please and if they have time, then add religion as an extra. But in other countries like
Iran, religion is a great part of daily life.
b. This often leads some Christians to be shy about venturing into another’s private world of
religion.
4. How do Christians View Other Faiths?
* 64.
1. (from God) Other faiths served as a preparation for Christian evangelism.
a. Christians need to show humility for the good that is found in other faiths.
b. The claims of the supremacy of Jesus are maintained, but others faiths are recognized as
being of some value. They are like the Old Testament “Law” in that they are inadequate but
useful.
c. We therefore can peacefully coexist with other faith and work together and collect good
points from them.
d. We must be willing to learn from truth wherever it occurs.
e. Even when we find “good” in other religions, we may say that this shows that some have not
fallen as far as others. Some “good” remains from the Garden. “Fire in the clay”
f. Other faiths are therefore a preparation for the gospel and Christ comes not to destroy but to
fulfill other faiths.
g. However this is not the claim that Christianity makes for itself. There is a difference
between this view and the approach taken in missions to finding an “eye opener.” All other
faiths still lack the salvation brought only by Jesus and falsely claim salvation otherwise.
2. (from Satan) Other faiths are of Satan.
a. This view sees other religions the result of the work of Satan and those who are involved in
them under the control of Satan.
b. This is closer to the biblical position.
3. (from Man) Other faiths are human attempts to reach God.
a. This view takes into consideration natural revelation and says that man is looking for God.
b. Other faiths are inadequate attempts at finding the true God but man should be given credit
for trying.
c. Sometimes people do seek God. In a time of crisis, but not normally or out of their own
goodness.
d. The Bible says that man has gown astray and perused his own desires. God has then given
him over to his sin and man has made images of created things to worship.
e. Man is not looking upward to God, but instead to created things.
4. Christianity only has two categories: lost and saved.
* 65. Positions Resulting in Salvation for All or Many
1. Universalism
a. God is good so all sin will be overlooked.
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b. This positions undermines the atoning death of Jesus. If all sin will be overlooked, then the
death of Jesus was not needed.
c. The Scripture consistently teaches a division of people after death.
2. New Universalism
a. Christ did die for sinners and all will be saved by his death.
b. God is good and all powerful. His will is that all be saved and therefore he will accomplish
this purpose.
c. But if all will eventually be saved, why did Christ make the mission of the church preaching
the gospel?
d. Christ also clearly taught an eternal hell as a punishment for sin. This is a great gulf
between the saved and the lost. Luke 16: 19-31.
e. Jesus even said that most would go down this wide road to destruction. Matthew 7:13-14.
* 66.
1. Wider Hope
a. God will save those who are sincere and seek truth. The death of Jesus is applied to more
than just Christians. The work of Jesus opened the door wider than Christianity.
b. Just as the death of Jesus was applied to the taking away of Abraham’s sin, who did not
know Jesus, it will also be applied to the good Buddhist who does not know Jesus.
c. Abraham obeyed God and responded to God’s promise and it was credited to him as
righteousness. Faith and trust in God allowed God to credit the future work of Jesus to the
account of Abraham. This is not the same with a Buddhist who has no faith in God.
d. Sincerity does not save in engineering. If you design a building, build a building, but make
a fatal mistake sincerity does not change reality.
e. If you drink poison thinking it is tea, sincerity will not save you.
f. Sincerity did not save in the example of Chernoval.
g. Sincerity does not change reality and it certainly does not deal with God's justice.
2. New Wider Hope
a. Good people who seek truth because of natural revelation will be given a chance at death and
will be saved.
b. Preaching the gospel brings certain condemnation to those who reject it, when they might
have been saved simply by general revelation.
3. Salvation Based on God’s Knowledge
a. God will save those he knows would have responded if they had heard.
b. (Matthew 11:21-24) ""Woe to you, Korazin! Woe to you, Bethsaida! If the miracles that
were performed in you had been performed in Tyre and Sidon, they would have repented long
ago in sackcloth and ashes. {22} But I tell you, it will be more bearable for Tyre and Sidon on
the day of judgment than for you. {23} And you, Capernaum, will you be lifted up to the
skies? No, you will go down to the depths. If the miracles that were performed in you had been
performed in Sodom, it would have remained to this day. {24} But I tell you that it will be
more bearable for Sodom on the day of judgment than for you.""
c. Here Jesus says that he knows what would have happened if his miracles had been
performed in these cities. They would have repented and been saved.
d. Jesus' knowledge of this possibility does not change the fact of what "did" happen.
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e. Jesus is citing these examples to show Korazin, Bethsaida, and Capernaum that if peoples
they considered "great sinners" had been exposed to the same light they had, then they would
have responded better than the "good Jews."
* 67. The Problem of Universalism
1. It denies the real freewill of man.
2. It minimizes the seriousness of sin.
3. It denies the biblical teaching of a final judgment.
4. It removed the need of urgency in evangelical preaching.
* 68. Paul’s argument in Romans 1-5.
1. First, Paul states his obligation to world evangelism based in 1:14-17.
a. (Romans 1:14-17) "I am obligated both to Greeks and non-Greeks, both to the wise and the
foolish. {15} That is why I am so eager to preach the gospel also to you who are at Rome.
{16} I am not ashamed of the gospel, because it is the power of God for the salvation of
everyone who believes: first for the Jew, then for the Gentile. {17} For in the gospel a
righteousness from God is revealed, a righteousness that is by faith from first to last, just as it
is written: "The righteous will live by faith.""
2. Then all people are divided into two groups:
* 69.
1. Those without the written law a. (Romans 1:20-23) "For since the creation of the world God's invisible qualities--his eternal
power and divine nature--have been clearly seen, being understood from what has been made,
so that men are without excuse. {21} For although they knew God, they neither glorified him
as God nor gave thanks to him, but their thinking became futile and their foolish hearts were
darkened. {22} Although they claimed to be wise, they became fools {23} and exchanged the
glory of the immortal God for images made to look like mortal man and birds and animals and
reptiles."
b. (Romans 2:12) "All who sin apart from the law will also perish apart from the law, and all
who sin under the law will be judged by the law."
c. Conclusion: (lost because they broke the law they have)
* 70.
1. Those with the written Law –
a. (Romans 2:1) "You, therefore, have no excuse, you who pass judgment on someone else, for
at whatever point you judge the other, you are condemning yourself, because you who pass
judgment do the same things."
b. (Romans 2:12) "All who sin apart from the law will also perish apart from the law, and all
who sin under the law will be judged by the law."
c. (Romans 2:24) "As it is written: "God's name is blasphemed among the Gentiles because of
you.""
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d. Conclusion: (lost because they broke the law they have)
* 71.
1. The overall conclusion is therefore that all people are duly lost
a. (Romans 3:9-10) "What shall we conclude then? Are we any better ? Not at all! We have
already made the charge that Jews and Gentiles alike are all under sin. {10} As it is written:
"There is no one righteous, not even one;"
b. (Romans 3:19-20) "Now we know that whatever the law says, it says to those who are under
the law, so that every mouth may be silenced and the whole world held accountable to God.
{20} Therefore no one will be declared righteous in his sight by observing the law; rather,
through the law we become conscious of sin."
* 72.
1. Solution
a. The only way of salvation for anyone is by grace through faith b. (Romans 3:21-24) "But now a righteousness from God, apart from law, has been made
known, to which the Law and the Prophets testify. {22} This righteousness from God comes
through faith in Jesus Christ to all who believe. There is no difference, {23} for all have sinned
and fall short of the glory of God, {24} and are justified freely by his grace through the
redemption that came by Christ Jesus."
* 73. (illustration)
* 74.
1. Objections and Questions
a. The question is raised about the value of circumcision and the written Law. It has value, but
that value does not extend to salvation.
b. (Romans 2:28-29) "A man is not a Jew if he is only one outwardly, nor is circumcision
merely outward and physical. {29} No, a man is a Jew if he is one inwardly; and circumcision
is circumcision of the heart, by the Spirit, not by the written code. Such a man's praise is not
from men, but from God."
c. All sin must be punished. Before the time is Jesus is punished on the cross and so is that
after the time of Jesus.
d. (Romans 3:25) "God presented him as a sacrifice of atonement, through faith in his blood.
He did this to demonstrate his justice, because in his forbearance he had left the sins committed
beforehand unpunished--"
* 75.
1. Example of Abraham and implication for people who do not know the written
Law
a. Chapter four explains that we are saved by faith and gives Abraham as an example.
b. The last half of chapter five answers the question, “How can one man do all this?”
c. (Romans 5:12-21) "Therefore, just as sin entered the world through one man, and death
through sin, and in this way death came to all men, because all sinned-- {13} for before the law
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was given, sin was in the world. But sin is not taken into account when there is no law. {14}
Nevertheless, death reigned from the time of Adam to the time of Moses, even over those who
did not sin by breaking a command, as did Adam, who was a pattern of the one to come. {15}
But the gift is not like the trespass. For if the many died by the trespass of the one man, how
much more did God's grace and the gift that came by the grace of the one man, Jesus Christ,
overflow to the many! {16} Again, the gift of God is not like the result of the one man's sin:
The judgment followed one sin and brought condemnation, but the gift followed many
trespasses and brought justification. {17} For if, by the trespass of the one man, death reigned
through that one man, how much more will those who receive God's abundant provision of
grace and of the gift of righteousness reign in life through the one man, Jesus Christ. {18}
Consequently, just as the result of one trespass was condemnation for all men, so also the
result of one act of righteousness was justification that brings life for all men. {19} For just as
through the disobedience of the one man the many were made sinners, so also through the
obedience of the one man the many will be made righteous. {20} The law was added so that
the trespass might increase. But where sin increased, grace increased all the more, {21} so that,
just as sin reigned in death, so also grace might reign through righteousness to bring eternal life
through Jesus Christ our Lord."
d. In v. 13, sin was in the world, it still existed, although they did not have the written Law
e. V. 14 – sin and its consequences still existed even though people did not have the written
Law (or spoken law as Adam had)
f. The people between Adam and Moses did not have the written Law, but that did not change
the reality and consequences of sin and God law of right and wrong. (The same is true for the
heathen)
g. Adam ………X………..Moses…………………..Christ……………………today The
people standing at point “X” did not have the Mosaic Law but that did not change the reality of
the effects of sin.
* 76. What is Lost?
1. Jesus came to seek and save the lost.
a. (Luke 19:10) "For the Son of Man came to seek and to save what was lost.""
2. In Luke 15 Jesus tells three parables about being lost.
a. The coin, sheep, and son are equally lost.
3. Being lost is the opposite of what it means to be "saved."
a. "Lost" is not the idea of going out of existence, but instead is the opposite of the blessings of
being saved.
b. "Perish" or lost is contrasted with having eternal life. (John 3:16) ""For God so loved the
world that he gave his one and only Son, that whoever believes in him shall not perish but have
eternal life."
c. Jesus comes to save that which is "already" lost. (John 3:18) "Whoever believes in him is
not condemned, but whoever does not believe stands condemned already because he has not
believed in the name of God's one and only Son."
4. Those who are "lost" are presently lost.
a. This is not just a future state, but a present state that will be fully revealed and made
permanent at death.
b. (2 Corinthians 4:3) "And even if our gospel is veiled, it is veiled to those who are
perishing." "are perishing"
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* 77.
1. There are consequences and punishment for being lost.
a. It is the opposite of saved.
b. (2 Thessalonians 1:7-9) "and give relief to you who are troubled, and to us as well. This will
happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels.
{8} He will punish those who do not know God and do not obey the gospel of our Lord Jesus.
{9} They will be punished with everlasting destruction and shut out from the presence of the
Lord and from the majesty of his power"
c. (Mark 9:47) "And if your eye causes you to sin, pluck it out. It is better for you to enter the
kingdom of God with one eye than to have two eyes and be thrown into hell," The word is
"gehenna" and referred to the valley outside Jerusalem where the garbage was burned. To
show that Jesus is not just talking about this valley but instead "hell" he adds, (Mark 9:48)
"where "'their worm does not die, and the fire is not quenched.'"
* 78.
1. What does the Bible say about “lost?”
a. (John 14:6) "Jesus answered, "I am the way and the truth and the life. No one comes to the
Father except through me."
b. (John 3:3) "In reply Jesus declared, "I tell you the truth, no one can see the kingdom of God
unless he is born again.""
c. (Ephesians 2:12) "remember that at that time you were separate from Christ, excluded from
citizenship in Israel and foreigners to the covenants of the promise, without hope and without
God in the world."
d. (Revelation 21:8) "But the cowardly, the unbelieving, the vile, the murderers, the sexually
immoral, those who practice magic arts, the idolaters and all liars--their place will be in the
fiery lake of burning sulfur. This is the second death.""
e. (1 Corinthians 6:9-10) "Do you not know that the wicked will not inherit the kingdom of
God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male
prostitutes nor homosexual offenders {10} nor thieves nor the greedy nor drunkards nor
slanderers nor swindlers will inherit the kingdom of God."
f. (Revelation 20:15) "If anyone's name was not found written in the book of life, he was
thrown into the lake of fire."
g. (John 3:16-18) ""For God so loved the world that he gave his one and only Son, that
whoever believes in him shall not perish but have eternal life. {17} For God did not send his
Son into the world to condemn the world, but to save the world through him. {18} Whoever
believes in him is not condemned, but whoever does not believe stands condemned already
because he has not believed in the name of God's one and only Son."
h. (John 3:36) "Whoever believes in the Son has eternal life, but whoever rejects the Son will
not see life, for God's wrath remains on him.""
* 79.
1. The Bible clearly teaches that there are those who perish and those who do not.
a. Notice that it is "those who believe in him" (Jesus) and not just those who pay attention to
general revelation or their own conscious or moral judgment who are saved.
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b. Notice also that belief "in" Jesus is essential. It is "through" the agent of Jesus that one is
saved.
c. Jesus is not just one of the many possible ways, he is the only way.
d. (John 14:6) "Jesus answered, "I am the way and the truth and the life. No one comes to the
Father except through me."
e. (Acts 4:12) "Salvation is found in no one else, for there is no other name under heaven
given to men by which we must be saved.""
f. Paul explains the process as to how people come to call upon Jesus for salvation.
g. (Romans 10:13-15) "for, "Everyone who calls on the name of the Lord will be saved." {14}
How, then, can they call on the one they have not believed in? And how can they believe in the
one of whom they have not heard? And how can they hear without someone preaching to
them? {15} And how can they preach unless they are sent? As it is written, "How beautiful are
the feet of those who bring good news!"" ( Call on Jesus <- believe <- hear <- preach <- sent )
2. Are they Non-Responsible?
a. There are some who maintain that those who have not heard the gospel are like children or
the retarded and are categorically saved. (What about children of Hindus?)
b. What is the basis for saying children are saved or not? At what age can a person sin? Then,
at what age can a person be saved? (A 13 year old can take drugs and have sex. If you
consider this "sin," then the only solution to this problem is salvation at that age.)
c. All men have sinned against the light they do have. (Romans 1:20) "For since the creation
of the world God's invisible qualities--his eternal power and divine nature--have been clearly
seen, being understood from what has been made, so that men are without excuse."
d. (Romans 3:23) "for all have sinned and fall short of the glory of God,"
e. Pagan philosophers and religious leaders speak of man's failure to keep the "moral law."
f. (Romans 2:14-15) "(Indeed, when Gentiles, who do not have the law, do by nature things
required by the law, they are a law for themselves, even though they do not have the law, {15}
since they show that the requirements of the law are written on their hearts, their consciences
also bearing witness, and their thoughts now accusing, now even defending them.)"
g. The idea of sacrifice for sin has been handed down from the time of Abel and the peoples of
the world know this.
h. Pagan peoples believe in a future joy or sorrow determined by a god and their destiny is
determined by their present conduct.
i. All people have a conscience. This operated on the basis of a moral standard. Their moral
standard may be imperfect, but even then they have broken it.
* 80.
1. Degrees of Punishment?
a. Some say, for those who did not know, will they really suffer greatly?
b. The following passages seems to indicate a possibility of differing degrees of punishment.
Luke 12:47-48, Hebrews 10:28-29, Matthew 11:21-22, Luke 11:31-32.
c. These passages are instead saying that here are examples of people who had less knowledge
and responded positively. Therefore it stresses the justice of the condemnation for those who
have much light.
d. One sin is a debt which will require more than an eternity in hell to pay. (This is why hell is
eternal.)
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e. One sin = infinity. Sin = sins.
2. The Basis for Condemnation?
a. God seeks to preserve man's free will, and this plan does that. But one may ask, "How can
God send a person to hell who never had a chance to hear the gospel, and who maybe would
have responded if he had the chance?"
b. What is a person condemned for? Not hearing of Jesus or because he sinned?
c. We all have had a choice and we all chose sin.
d. Condemnation is based on sin. !!! Condemnation is for guilt, not ignorance.
3. Response to Available Light?
a. Some believe that those who respond favorable to the light they do have, God provides with
greater light. (Cornelius and the Ethiopian eunuch - but both of these men already had the
revelation of the written Old Testament.) That all those who take one step toward God based
on natural revelation or their conscious, then God sees to it that they hear the full gospel and
have a chance to respond to Jesus as savior.
b. This sounds good and makes us feel better about the lost condition of the world but I find
this difficult to accept. This is an attempt to play down our responsibility to evangelize. It is
also difficult to believe that there are none of these "seekers" inside certain people groups of
the world.
c. Practically, this is impossible to prove. I admit that God does aide those who seek him in
finding him. Cornelius is an example, but this cannot be universally applied.
* 81. Our Part in the Birth Process of Conversion
1. There is something to Admit:
a. We play the part of assisting in the birth process of a new Christian.
b. We must not treat all birth alike. We must know what to do. (Example of the group meeting
when two people wanted to repent.)
c. Each person must come to understand that he has the problem of sin. He has broken God’s
law.
d. (1 John 3:4) "Everyone who sins breaks the law; in fact, sin is lawlessness."
e. (James 4:17) "Anyone, then, who knows the good he ought to do and doesn't do it, sins."
f. (John 3:18) "Whoever believes in him is not condemned, but whoever does not believe
stands condemned already because he has not believed in the name of God's one and only
Son."
g. (1 John 1:8-10) "If we claim to be without sin, we deceive ourselves and the truth is not in
us. {9} If we confess our sins, he is faithful and just and will forgive us our sins and purify us
from all unrighteousness. {10} If we claim we have not sinned, we make him out to be a liar
and his word has no place in our lives."
h. (Romans 6:23) "For the wages of sin is death, but the gift of God is eternal life in Christ
Jesus our Lord."
i. (Romans 3:10) "As it is written: "There is no one righteous, not even one;"
j. The issue of sin must be faced and understood.
k. Until a person admits the problem of sin, it is not possible to have conversion.
l. How does this apply to young children?
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m. At what age can a person sin and recognize that they have sinned?
2. There is something to believe:
a. Jesus Christ is the center of the gospel and he must be believed in.
b. He is God.
c. He has come in the flesh.
d. He has died for our sins.
e. He has been raised.
f. You must spend time explaining the “atonement” and what it means for “God” to die on the
cross for our sins.
g. God deals with our sin by taking it upon himself and paying the price himself.
h. (1 Peter 3:18) "For Christ died for sins once for all, the righteous for the unrighteous, to
bring you to God. He was put to death in the body but made alive by the Spirit,"
i. The two rules of grace: (2 Corinthians 5:21) "God made him who had no sin to be sin for
us, so that in him we might become the righteousness of God."
j. The cross is not just terrible suffering to show how much he loved us. Something happened
at the cross. Atonement!
k. People are asked to believe in the atonement of Jesus for their sin, not just in the person of
Jesus or that he suffered on the cross.
l. There is “content” to faith.
m. Many other things are true and are important and will come later as that person grows in the
Faith.
3. There is something to consider:
a. What is the cost of discipleship?
b. (Luke 14:25-35) "Large crowds were traveling with Jesus, and turning to them he said: {26}
"If anyone comes to me and does not hate his father and mother, his wife and children, his
brothers and sisters--yes, even his own life--he cannot be my disciple. {27} And anyone who
does not carry his cross and follow me cannot be my disciple. {28} "Suppose one of you wants
to build a tower. Will he not first sit down and estimate the cost to see if he has enough money
to complete it? {29} For if he lays the foundation and is not able to finish it, everyone who
sees it will ridicule him, {30} saying, 'This fellow began to build and was not able to finish.'
{31} "Or suppose a king is about to go to war against another king. Will he not first sit down
and consider whether he is able with ten thousand men to oppose the one coming against him
with twenty thousand? {32} If he is not able, he will send a delegation while the other is still a
long way off and will ask for terms of peace. {33} In the same way, any of you who does not
give up everything he has cannot be my disciple. {34} "Salt is good, but if it loses its saltiness,
how can it be made salty again? {35} It is fit neither for the soil nor for the manure pile; it is
thrown out. "He who has ears to hear, let him here.""
c. We must explain this cost of discipleship early, before we ask a person to respond. We are
talking about “Lordship.”
d. (Matthew 6:24) ""No one can serve two masters. Either he will hate the one and love the
other, or he will be devoted to the one and despise the other. You cannot serve both God and
Money."
e. Being a Christian will mean many things, and the potential convert is not able to see all that
it will mean.
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f. As a non-Christian he does not need to learn all the do’s and don’ts of your tradition but he
does need to be able to answer three questions:
g. Are you willing to let Christ clean up the wrong in your life?
h. Are you willing to put him into first place in your life? (What does this mean?)
i. Are you willing to join the Christian community?
4. There is something to do:
a. He must receive the offer of Christ.
b. The New Testament uses many different metaphors for this process.
c. (Ephesians 1:3) "Praise be to the God and Father of our Lord Jesus Christ, who has blessed
us in the heavenly realms with every spiritual blessing in Christ."
d. (John 3:16) ""For God so loved the world that he gave his one and only Son, that whoever
believes in him shall not perish but have eternal life."
e. (Ephesians 2:12-13) "remember that at that time you were separate from Christ, excluded
from citizenship in Israel and foreigners to the covenants of the promise, without hope and
without God in the world. {13} But now in Christ Jesus you who once were far away have
been brought near through the blood of Christ."
f. (Romans 8:1) "Therefore, there is now no condemnation for those who are in Christ Jesus,"
g. (Galatians 4:5) "to redeem those under law, that we might receive the full rights of sons."
h. (Ephesians 2:18) "For through him we both have access to the Father by one Spirit."
i. (John 6:37) "All that the Father gives me will come to me, and whoever comes to me I will
never drive away."
j. (Romans 6:3) "Or don't you know that all of us who were baptized into Christ Jesus were
baptized into his death?"
k. What is the “Order of Salvation?”
l. It is best to think of this as a process not as a series of steps.
m. Most of the elements are ongoing, but baptism is at a single point. (ingredients in a cake)
n. There is something to do. The act of doing is not what “earns” us salvation in the sense of a
“work.” But we must receive what is being offered.
o. Example of holding out a dollar bill. Do you believe this is for you? (they will say “yes”)
Then take it away and say that you do not understand. Believing means receiving.
p. (Revelation 3:20) "Here I am! I stand at the door and knock. If anyone hears my voice and
opens the door, I will come in and eat with him, and he with me."
q. We must invite Christ into our life. How do we do this?
r. The Bible never says, “Pray, and ask Jesus to come into your heart.”
s. When people ask what to do, this is the answer that Bible gives:
(1.) (Acts 2:38) "Peter replied, "Repent and be baptized, every one of you, in the name of Jesus Christ for the
forgiveness of your sins. And you will receive the gift of the Holy Spirit."
(2.) (Acts 22:16) "And now what are you waiting for? Get up, be baptized and wash your sins away, calling on
his name.'"
t. We are told to “have faith” to “repent” to “be baptized.”
Do not separate these things.
u. This is a process and individual parts cannot be separated out and caused to stand along as if
only one thing was what was necessary and the other things were secondary.
v. To tell people that when you do any one of these things without the others, is to give
assurance that is not given in Scripture.
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w. When and how do we allow repentance?
x. Must this be at church?
y. If we make coming forward and falling down and praying a tearful pray the mark of
conversion, how is that different than “tongues” for the Charismatic?
* 82. What is man?
1. Humanistic optimistic view.
a. This is the idea that man will become like gods.
b. This view is still held by some scientist.
c. It is the idea that we can and will achieve anything. There is no limit on what man can do.
d. Man is good and glorious and is in charge of his destiny. (This is a very Soviet view.)
e. This comes from evolutionary optimism and was common at the beginning of the century.
f. This existed in the church in the form of post-millennialism.
g. This view has declined after World War II but it is still held in the areas of science.
h. The Bible tells us that man is a sinner and is not ultimately good.
2. Humanistic pessimistic view.
a. Man is on a downward spiral and it is just a matter of time before he destroys himself.
b. We are destroying our environment, poisoning the seas, destroying the rain forest, and many
other parts of our planet.
c. Man now has the ability to destroy the world and there is reason to think that he will.
d. The breakdown of marriages and family and the social structure is also an indication of the
direction man is headed.
e. Mankind has a lack of a sense of purpose.
f. We have come from nowhere and are going nowhere.
g. The Bible says that man is made in the image of God and that he has a destiny and has value.
(Psalms 139:14) "I praise you because I am fearfully and wonderfully made; your works are
wonderful, I know that full well."
3. The Biblical view of man.
a. The Bible tells us that we are made in God’s image but have rebelled against him.
b. We are fallen and sinful but we still have the option of returning to him.
c. We are not gods or animals, but were created in His image and have fallen.
d. Man is the object of God’s love.
e. Because God has assigned us value, we have a reason to value all human life and work for
social justice.
f. Because we have the capacity to return to God in repentance, we must proclaim that option
in evangelism.
g. The image of God in us can be restored.
* 83. What is Salvation?
1. What do we mean by the word “salvation?”
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a. It can be applied to political liberation or political solutions.
b. It can refer to a social movement.
c. In the Old Testament we see God as the savior of his people.
d. He delivers them from their enemies and disaster.
2. Is salvation past, present, or future? Yes!
a. The center point of salvation is the cross and resurrection.
b. We may ask three questions:
(1.) Have I been saved?
(2.) Am I saved?
(3.) Will I be saved?
c. Salvation is very much a continuing relationship with the savior.
d. We may speak of salvation as an eschatological concept as well as a present and past reality.
e. The Bible does not ask, “Are you saved?” But we may say from Scripture that we were
saved, are saved, and will be saved.
(1.) It is important to understand this triple usage of salvation in Scripture.
3. One danger is to view salvation as only a past experience with no regard for
present relationship.
a. (Eternal security) I have it and cannot lose it.
* 84.
1. Another danger is to view salvation as only an individualistic experience apart
from the universal church.
a. Salvation has to do with a present relationship with the Head and the Body of Christ.
(Outside the Church – no salvation)
2. Salvation does have a past component, but a present transforming effect, and a
future promise.
a. Therefore salvation is more than just “saving souls” it is a transformation of that life under
the Lordship of Christ in the present.
3. We may speak of salvation as the restoration of relationship with God.
a. This includes a restoration of his benefits to man.
b. This is grounded in the past event of Calvary. It has a past element when it was applied to
my situation. I presently enjoy some of that restored relationship. In heaven, I will enjoy a
fuller restoration.
* 85. An example from Paul’s conversion.
1. We may look at Paul’s conversion as an example.
a. (1 Timothy 1:16) "But for that very reason I was shown mercy so that in me, the worst of
sinners, Christ Jesus might display his unlimited patience as an example for those who would
believe on him and receive eternal life."
b. This is not an example in every detail, blindness, falling on ground, voice from heaven, etc.,
but certain principles can be stated.
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2. God touched his conscience.
a. There was an awareness of need and guilt. Paul was made aware of guild before the one
who spoke to him. “Why do you persecute me?”
3. God illuminated his mind.
a. He had certain knowledge that he did not possess before. Jesus was who he claimed to be
and he was raised from the dead. Jesus had paid the price for his sin. This led to a trust in
Jesus as Savior. Faith.
4. God touched his will.
a. He was ready to change, to repent. Emotion may be a part of this, but it is not the
foundation. There must be a change of the will.
5. God changed the whole of the rest of his life.
a. He was baptized and sought Christian fellowship.
* 86. Conversion may be a crisis or it may be a process.
1. Even a sudden conversion is a process.
a. Things have happened before this point to bring the circumstances to where they are.
b. Some can remember the date of their conversion and others cannot.
c. Some know their birthday and others do not, but none would know if their mother had not
told them.
2. The important thing is that we are alive today.
3. When does Conversion take place?
4. The Bible does not ask this question
5. I was converted in the purpose of God the Father when I was destined in love
before the creation of the world.
a. (Ephesians 1:4-5) "For he chose us in him before the creation of the world to be holy and
blameless in his sight. In love {5} he predestined us to be adopted as his sons through Jesus
Christ, in accordance with his pleasure and will--"
* 87.
1. I was converted when Christ paid the penalty for my sin upon the cross.
a. (Ephesians 2:13-16) "But now in Christ Jesus you who once were far away have been
brought near through the blood of Christ. {14} For he himself is our peace, who has made the
two one and has destroyed the barrier, the dividing wall of hostility, {15} by abolishing in his
flesh the law with its commandments and regulations. His purpose was to create in himself one
new man out of the two, thus making peace, {16} and in this one body to reconcile both of
them to God through the cross, by which he put to death their hostility."
2. I was converted when the Holy Spirit made these things real to me when I
responded to him.
a. (Ephesians 1:13) "And you also were included in Christ when you heard the word of truth,
the gospel of your salvation. Having believed, you were marked in him with a seal, the
promised Holy Spirit,"
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b. (Acts 2:38) "Peter replied, "Repent and be baptized, every one of you, in the name of Jesus
Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit."
* 88.
1. These are not three answers but three aspects of one answer.
2. Therefore we should be careful with statements like, “Twelve people got saved
last night,” as if to say this was the end of the process.
3. We should also be careful about “religious abortions” where we allow people
make a saving profession of faith and then go on our way.
* 89. (Illustration)
* 90. What is Baptism: Baptism as Salvation ?
1. Some people erroneously speak of baptism as salvation.
2. This is baptismal regeneration.
3. This is a Catholic view and was rejected by the Reformers.
* 91.
1. In this view, preaching and evangelism end with baptism.
2. This is the goal of evangelism because it is equated with salvation.
3. The Reformers not only rejected this view, but over reacted to this error. (They
said, not only is baptism not equal to salvation, it has nothing to do with salvation.)
* 92. What is Baptism: Baptism as a Ritual? (magic ritual)
1. Baptism as a ritual
a. This is like taking medicine and what I believe or know about the medicine does not change
the result as long as it is the correct medicine and it is administered correctly.
2. God acts in the ritual therefore we may baptize children of believers.
3. Baptism is all the work of God and what I know or believe about it really does
not matter.
4. The correct formula and ritual is what is important
* 93. What is Baptism: Baptism as a Symbol?
1. Baptism as only a symbol
a. Often they say it is a “work” God does not act in baptism but it is only an outward sign of
what has already happened inwardly.
b. Little stress is placed on a “theology of baptism.”
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c. It is ironic that for those called “Baptist” the act of baptism has some of the least theological
significance. For some, it is only a human action related to congregational membership.
2. Baptism as a saving work of man
a. Some view baptism as a work we do to earn salvation
b. Baptismal regeneration
* 94. What is Baptism: Baptism as a Work?
1. The Catholic Church created a false idea an uncertain salvation based on works.
(Indulgences)
2. The Reformers rejected this idea and said salvation is wholly based on faith.
3. But what is the nature of faith? What does the Bible mean by faith?
* 95.
1. In a rejection of the Catholic position the Reformers said that faith involves no
action and is completely an intellectual activity.
a. This is why Martin Luther had such difficult with the book of James which stress a
connection between faith and works.
2. Many Protestants have followed this line of reasoning and concluded that
Baptism involves a physical action so it must not be connected with faith.
a. Therefore it must be a human work and not a part of salvation by faith alone.
* 96.
1. The Hebrew would have laughed at this idea, and James criticized such a
separation of the two.
a. For the Hebrew “faith” included an element of action. He would have seen no difficulty
with including a physical action like “baptism” or “circumcise” in the category of “faith.”
2. Once we eliminate this difficulty with connecting baptism and faith in relation to
salvation then we can see that both the Catholics and some Reformers erred on
opposite sides of the issue.
3. The New Testament links “faith” “repentance” and “baptism” in the salvation
process. Baptism is not any more a “work” than repentance is a work.
* 97.
1. Romans 6:1-9
a. (Romans 6:1-9) "What shall we say, then? Shall we go on sinning so that grace may
increase? {2} By no means! We died to sin; how can we live in it any longer? {3} Or don't you
know that all of us who were baptized into Christ Jesus were baptized into his death? {4} We
were therefore buried with him through baptism into death in order that, just as Christ was
raised from the dead through the glory of the Father, we too may live a new life. {5} If we
have been united with him like this in his death, we will certainly also be united with him in
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his resurrection. {6} For we know that our old self was crucified with him so that the body of
sin might be done away with, that we should no longer be slaves to sin-- {7} because anyone
who has died has been freed from sin. {8} Now if we died with Christ, we believe that we will
also live with him. {9} For we know that since Christ was raised from the dead, he cannot die
again; death no longer has mastery over him."
b. Here Paul speaks of a past event, and present reality, and a future hope. All three of these
are related to our baptism.
c. Baptism is the one event in salvation that is punktelier.
* 98.
1. Baptism has historically been viewed as the sacrament of Christian initiation.
2. Saying a prayer, raising a hand, or any other “work” is never viewed in Scripture
as the initiation into the Christian faith.
Note on baptism: Who is the “gate-keeper” into the church? Can the person doing evangelism admit a person into the
universal church? Can the person doing evangelism admit a person into the local church? Who has to give approval for
membership? Universal / local ?
Is it possible to meet the theological requirements of the universal church, but not meet the theological requirements of the
local church? Do we believe that a person can become a “Christian” but not be allowed to be part of the local body of
Christ?
* 99. The Need of the Spirit’s Power
1. We are in danger of being better trained and equipped on the human level than
we are empowered by the Spirit.
a. In the past, I was a lot like the disciples of John mentioned in Acts 19; I was not sure there
was a Holy Spirit!
b. The charismatic movement had emphasized the Spirit, but it was very divisive as well. This
overemphasis on certain gifts led non-Pentecostals to de-emphasize the Spirit. Since the birth
of Pentecostalism at the beginning of the twentieth century, in particular the Azusa Street
Revival in 1906, there has been an increased interest in pneumatology.
2. Why have we often overlooked the vital work of the Spirit of God?
a. He is intangible, a Spirit. We can relate to God the Father, for we know what a Father is.
We have pictures of Jesus . . . well, not really! But we can relate to our Lord because he
became like us. The Spirit is more difficult to visualize.
b. Another reason is ignorance. -- Very little emphasis is given to studying the work of the
Spirit in many churches. Extremism by those who do emphasize the Spirit is another factor
in his neglect. Some emphasize certain gifts or attributes to an extreme, or they associate
certain phenomena with his work.
3. The Spirit does personal acts and has personal attributes:
a. The Holy Spirit is a person, not an "it. How do we know he is a person? When speaking
of the Spirit, Jesus referred to him as a person: "the Spirit of truth, whom the world cannot
receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with
you and will be in you" (John 14:17).
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b. (John 14:16) "And I will ask the Father, and he will give you another Counselor to be with
you forever”
c. (John 15:26) ""When the Counselor comes, whom I will send to you from the Father, the
Spirit of truth who goes out from the Father, he will testify about me."
d. (John 16:13) "But when he, the Spirit of truth, comes, he will guide you into all truth. He
will not speak on his own; he will speak only what he hears, and he will tell you what is yet to
come."
e. (Romans 5:5) "And hope does not disappoint us, because God has poured out his love into
our hearts by the Holy Spirit, whom he has given us."
f. (Acts 1:8) "But you will receive power when the Holy Spirit comes on you; and you will be
my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.""
g. (1 Corinthians 2:10-13) "but God has revealed it to us by his Spirit. The Spirit searches all
things, even the deep things of God. {11} For who among men knows the thoughts of a man
except the man's spirit within him? In the same way no one knows the thoughts of God except
the Spirit of God. {12} We have not received the spirit of the world but the Spirit who is from
God, that we may understand what God has freely given us. {13} This is what we speak, not in
words taught us by human wisdom but in words taught by the Spirit, expressing spiritual truths
in spiritual words."
h. (Acts 7:51) ""You stiff-necked people, with uncircumcised hearts and ears! You are just
like your fathers: You always resist the Holy Spirit!"
i. (Ephesians 4:30) "And do not grieve the Holy Spirit of God, with whom you were sealed for
the day of redemption."
j. (Acts 5:9) "Peter said to her, "How could you agree to test the Spirit of the Lord? Look! The
feet of the men who buried your husband are at the door, and they will carry you out also.""
* 100. The Spirit in the Believer for Evangelism
1. The Spirit Gives Believers Gifts
a. Some gifts help in the area of evangelism.
b. What about the "gift of evangelism?"
c. We have to be careful to distinguish between our duty as Christians and our specific
gifts. The Great Commission is for every believer.
2. The Holy Spirit and a Believers Witness
a. He empowers us to witness. (Acts 1:8) "But you will receive power when the Holy
Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and
Samaria, and to the ends of the earth.""
b. He gives us wisdom. (Luke 12:12) "for the Holy Spirit will teach you at that time what
you should say.""
c. He gives us boldness. (Acts 4:31) "After they prayed, the place where they were meeting
was shaken. And they were all filled with the Holy Spirit and spoke the word of God
boldly."
d. He helps us in our praying. (Romans 8:26) "In the same way, the Spirit helps us in our
weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for
us with groans that words cannot express."
e. He gives us the burning desire to see people saved. (Acts 4:29-31) "Now, Lord, consider
their threats and enable your servants to speak your word with great boldness. {30} Stretch
out your hand to heal and perform miraculous signs and wonders through the name of your
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holy servant Jesus." {31} After they prayed, the place where they were meeting was
shaken. And they were all filled with the Holy Spirit and spoke the word of God boldly."
* 101. The Work in the Spirit in the Non-Believer
1. The work of the Spirit before the evangelist.
a. (Acts 10:1-15) "At Caesarea there was a man named Cornelius, a centurion in what was
known as the Italian Regiment. {2} He and all his family were devout and God-fearing; he
gave generously to those in need and prayed to God regularly. {3} One day at about three in
the afternoon he had a vision. He distinctly saw an angel of God, who came to him and said,
"Cornelius!" {4} Cornelius stared at him in fear. "What is it, Lord?" he asked. The angel
answered, "Your prayers and gifts to the poor have come up as a memorial offering before
God. {5} Now send men to Joppa to bring back a man named Simon who is called Peter. {6}
He is staying with Simon the tanner, whose house is by the sea." {7} When the angel who
spoke to him had gone, Cornelius called two of his servants and a devout soldier who was one
of his attendants. {8} He told them everything that had happened and sent them to Joppa. {9}
About noon the following day as they were on their journey and approaching the city, Peter
went up on the roof to pray. {10} He became hungry and wanted something to eat, and while
the meal was being prepared, he fell into a trance. {11} He saw heaven opened and something
like a large sheet being let down to earth by its four corners. {12} It contained all kinds of
four-footed animals, as well as reptiles of the earth and birds of the air. {13} Then a voice told
him, "Get up, Peter. Kill and eat." {14} "Surely not, Lord!" Peter replied. "I have never eaten
anything impure or unclean." {15} The voice spoke to him a second time, "Do not call
anything impure that God has made clean.""
b. (John 16:7-11) "But I tell you the truth: It is for your good that I am going away. Unless I
go away, the Counselor will not come to you; but if I go, I will send him to you. {8} When he
comes, he will convict the world of guilt in regard to sin and righteousness and judgment: {9}
in regard to sin, because men do not believe in me; {10} in regard to righteousness, because I
am going to the Father, where you can see me no longer; {11} and in regard to judgment,
because the prince of this world now stands condemned."
c. The term elegcho is translated "convict" or "convince." The Spirit of God, our Comforter
(parakletes) of the converted, becomes the prosecutor of the unconverted, convicting the
loss of three things:
d. Sin. Spurgeon, commenting on the conviction of the Spirit in his life, said, "When the
Holy Ghost made sin to appear sin, then I was overwhelmed with the sight . . . A naked
sin stripped of all excuse, and set in the light of truth, is a worse sight to see than the devil
himself." It is the work of the Spirit, not our argumentation, that convinces a lost person of
his sin.
e. Righteousness. The Holy Spirit convicts the world that righteousness before God comes
not by human effort. Only God can impute righteousness into a sinful creature.
f. Judgment. The world, as well as Satan, will be judged (see John 16:11; 1 Cor. 1:18). The
Spirit works to make us aware of this fact.
2. The Spirit works to bring about the possibility of hearing the gospel.
a. The Holy Spirit takes a willing witness and a seeking sinner and brings them together to
make a new believer. Philip and the eunuch are biblical examples (see Acts 8).
b. The Holy Spirit will lead us to divine appointments if we are sensitive to him.
c. The Spirit works to connect different people and circumstances together to produce a
unified witness upon a person that is more effective than what one single individual
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might do. This becomes like a spider’s web. Each person is only one part of the whole
process.
* 102. The Church as Universal and Local
1. The Church is not the result of a “failure” by Christ.
2. The Church is not “Plan B”
3. The Church was planned and intentional.
* 103. Universal
1. (Matthew 16:18) "And I tell you that you are Peter, and on this rock I will build
my church, and the gates of Hades will not overcome it."
2. (1 Corinthians 15:9) "For I am the least of the apostles and do not even deserve
to be called an apostle, because I persecuted the church of God."
a. Paul seems to have done this to many different congregations, but he views his activity as
against only one Church.
* 104.
1. (Matthew 18:17) "If he refuses to listen to them, tell it to the church; and if he
refuses to listen even to the church, treat him as you would a pagan or a tax
collector."
a. Treat this person like you would someone who is outside the Body of Christ, he is lost.
b. Those who are outside the local congregation are outside the Church. It is not possible to be
put out of the local church and still be a Christian.
2. (Ephesians 5:23) "For the husband is the head of the wife as Christ is the head
of the church, his body, of which he is the Savior."
a. Christ is the head of only one Church.
3. (1 Timothy 1:20) "Among them are Hymenaeus and Alexander, whom I have
handed over to Satan to be taught not to blaspheme."
a. Here are two people that Paul warns this other congregation about. The “handed over to
Satan” that has taken place in one location has effect in other locations as well. Otherwise
there is no basis for Paul writing about this event to another congregation.
* 105. Local
1. (Acts 14:23) "Paul and Barnabas appointed elders for them in each church and,
with prayer and fasting, committed them to the Lord, in whom they had put their
trust."
a. Here we see local leadership and local control.
2. (3 John 1:9-10) "I wrote to the church, but Diotrephes, who loves to be first,
will have nothing to do with us. {10} So if I come, I will call attention to what he is
doing, gossiping maliciously about us. Not satisfied with that, he refuses to
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welcome the brothers. He also stops those who want to do so and puts them out of
the church."
a. This “putting out” is local and disapproved of and is certainly not causing these people to
lose their salvation.
3. Other examples such as the church in Corinth, or Rome, or that meet in your
house.
* 106. Two pictures of the Church
1. The first is a circle representing the world with a big church in the middle and
smaller churches inside of it. The walls of the big church are thick and the walls of
the smaller congregations are thin.
2. The second is the same but the walls of the local congregation are thick and the
universal church is thin.
* 107. Historical “catholic” view of the Church.
1. The historical view is that people are inside the local congregations, which are
inside the universal church.
a. There are no churches outside the universal Body of Christ and there are no Christians
outside local congregations who float freely inside the universal church.
b. (Draw Christians inside the local congregations and non-Christians outside the universal
Church which are in the world.
2. The problem that arose was the addition of all people by infant baptism to
church membership.
3. Another problem that developed was the Roman Catholic control from Roam
over local congregations.
* 108. Local congregation having supremacy.
1. In this model you have Christians in local congregations and floating freely
within the universal church.
2. This model arose during the time of the Reformation as a reaction to two
problems in the Roman Catholic Church.
3. First – the problem of people being considered “Christians” who had no real
commitment.
a. This was solved by changing the focus of the nature of the church from universal to local
and changing the way people were admitted into this church. They were now admitted by
“believers baptism” instead of infant baptism.
* 109.
1. Second – The need to remove the control of Rome over local congregations.
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2. The problem is that these two problems should have been dealt with, without
changing the nature of the church.
3. The problems were infant baptism and Roman domination, not the nature of the
church.
Problems with the new idea of Church.
* 110. The ideal of local supremacy is foreign to history and Scripture.
1. In John 17, Jesus prayed for unity in the Church.
2. The Jerusalem council in Acts 15 acts upon this idea of unity.
3. The choosing of the canon of Scripture is based on this idea of one universal
church.
* 111.
1. The Apostles Creed says, “One holy catholic Church.”
2. When we read the letters to Rome, Corinth, and Ephesus, we read them as if they
were to apply to the whole Church.
3. “Extra Ecclesia Nulla Sallus.” Outside the Church there is not salvation.
* 112.
1. The “One catholic Church” makes the whole concept of excommunication and
church discipline possible. Without it if you kick me out of one church, then I am
still in my own church.
2. The non-Biblical division of denomination has replaced the ideal of a universal
church and now we have three divisions: Universal, Denominational, and Local.
a. The second is condemned in (1 Corinthians 1:10-17) "I appeal to you, brothers, in the name
of our Lord Jesus Christ, that all of you agree with one another so that there may be no
divisions among you and that you may be perfectly united in mind and thought. {11} My
brothers, some from Chloe's household have informed me that there are quarrels among you.
{12} What I mean is this: One of you says, "I follow Paul"; another, "I follow Apollos";
another, "I follow Cephas "; still another, "I follow Christ." {13} Is Christ divided? Was Paul
crucified for you? Were you baptized into the name of Paul? {14} I am thankful that I did not
baptize any of you except Crispus and Gaius, {15} so no one can say that you were baptized
into my name. {16} (Yes, I also baptized the household of Stephanas; beyond that, I don't
remember if I baptized anyone else.) {17} For Christ did not send me to baptize, but to preach
the gospel--not with words of human wisdom, lest the cross of Christ be emptied of its power."
* 113. (Illustration)
* 114. (Illustration)
* 115. Function of Baptism
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1. This shift in focus from the universal church to the local church has also changed
the understanding of the function of baptism.
2. Baptism has always been viewed as entry into the church.
3. In the past it was entry into the Universal Church, or into the Body of Christ.
4. Now, you must become a “Christian” by prayer, and then get into the local
church by baptism. (This ideal is foreign to Scripture.)
* 116.
1. The local church now has a standard for membership that is higher than that of
Christ.
2. We allow a person to “be saved” and call them a “Christian” but refuse any
Christian responsibility to them until that “prove” they are good enough.
a. (no baptism, no communion, no church membership)
3. This is an idea of entry into the universal church by faith and into the local
congregation based on good works.
* 117.
1. The local church has now redefined baptism and in doing so has set itself above
the universal church.
2. In Acts people are added to the “the Church.” Which Church?
a. Here the focus is upon the universal church. When they left Jerusalem because of
persecution and were scattered, they were still Christians.
b. (Acts 2:41) "Those who accepted his message were baptized, and about three thousand were
added to their number that day.
c. (Acts 2:47) "praising God and enjoying the favor of all the people. And the Lord added to
their number daily those who were being saved."
* 118. The Idea of Church Discipline is distorted.
1. Church discipline is for people who have fallen away.
2. (1 Corinthians 5:1-5) "It is actually reported that there is sexual immorality
among you, and of a kind that does not occur even among pagans: A man has his
father's wife. {2} And you are proud! Shouldn't you rather have been filled with
grief and have put out of your fellowship the man who did this? {3} Even though I
am not physically present, I am with you in spirit. And I have already passed
judgment on the one who did this, just as if I were present. {4} When you are
assembled in the name of our Lord Jesus and I am with you in spirit, and the power
of our Lord Jesus is present, {5} hand this man over to Satan, so that the sinful
nature may be destroyed and his spirit saved on the day of the Lord."
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3. (1 Corinthians 5:12-13) "What business is it of mine to judge those outside the
church? Are you not to judge those inside? {13} God will judge those outside.
"Expel the wicked man from among you.""
* 119.
1. (Matthew 18:15-18) ""If your brother sins against you, go and show him his
fault, just between the two of you. If he listens to you, you have won your brother
over. {16} But if he will not listen, take one or two others along, so that 'every
matter may be established by the testimony of two or three witnesses.' {17} If he
refuses to listen to them, tell it to the church; and if he refuses to listen even to the
church, treat him as you would a pagan or a tax collector. {18} "I tell you the truth,
whatever you bind on earth will be bound in heaven, and whatever you loose on
earth will be loosed in heaven."
2. These people have fallen away and are now lost. This last attempt at church
discipline is simply telling them so.
3. Disfellowship as punishment for sin is not a Scriptural idea.
a. 1 John 1:9 tells how to deal with repentant sinners. (1 John 1:9) "If we confess our sins, he
is faithful and just and will forgive us our sins and purify us from all unrighteousness."
b. 1 Corinthians 5 tells how to deal with non-repentant sinners.
c. Example of Tonya disfellowshiped for 3 years.
* 120. God’s Election of People Unto Salvation?
The illustration of the thermostat: slight differences often turn into extremes.
* 121. Free Will / Man 100% / Extreme Armenianism
1. (Galatians 5:4) "You who are trying to be justified by law have been alienated
from Christ; you have fallen away from grace."
2. (1 Corinthians 15:58) "Therefore, my dear brothers, stand firm. Let nothing
move you. Always give yourselves fully to the work of the Lord, because you know
that your labor in the Lord is not in vain."
3. (Ephesians 6:14) "Stand firm then, with the belt of truth buckled around your
waist, with the breastplate of righteousness in place,"
4. (Hebrews 12:15) "See to it that no one misses the grace of God and that no
bitter root grows up to cause trouble and defile many."
* 122.
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1. (2 Peter 3:17) "Therefore, dear friends, since you already know this, be on your
guard so that you may not be carried away by the error of lawless men and fall from
your secure position."
2. (James 5:8) "You too, be patient and stand firm, because the Lord's coming is
near."
3. (2 Peter 1:10) "Therefore, my brothers, be all the more eager to make your
calling and election sure. For if you do these things, you will never fall,"
4. (Hebrews 6:4-6) "It is impossible for those who have once been enlightened,
who have tasted the heavenly gift, who have shared in the Holy Spirit, {5} who
have tasted the goodness of the word of God and the powers of the coming age, {6}
if they fall away, to be brought back to repentance, because to their loss they are
crucifying the Son of God all over again and subjecting him to public disgrace."
* 123. Election / 100 % God / Extreme Calvinism
1. (Romans 9:16) "It does not, therefore, depend on man's desire or effort, but on
God's mercy."
2. (Romans 9:17-21) "For the Scripture says to Pharaoh: "I raised you up for this
very purpose, that I might display my power in you and that my name might be
proclaimed in all the earth." {18} Therefore God has mercy on whom he wants to
have mercy, and he hardens whom he wants to harden. {19} One of you will say to
me: "Then why does God still blame us? For who resists his will?" {20} But who
are you, O man, to talk back to God? "Shall what is formed say to him who formed
it, 'Why did you make me like this?'" {21} Does not the potter have the right to
make out of the same lump of clay some pottery for noble purposes and some for
common use?"
* 124.
1. 2 Thessalonians 2:13-15) "But we ought always to thank God for you, brothers
loved by the Lord, because from the beginning God chose you to be saved through
the sanctifying work of the Spirit and through belief in the truth. {14} He called you
to this through our gospel, that you might share in the glory of our Lord Jesus
Christ. {15} So then, brothers, stand firm and hold to the teachings we passed on to
you, whether by word of mouth or by letter."
2. (Ephesians 1:4-6) "For he chose us in him before the creation of the world to be
holy and blameless in his sight. In love {5} he predestined us to be adopted as his
sons through Jesus Christ, in accordance with his pleasure and
* 125.
1. (Ephesians 1:11-14) "In him we were also chosen, having been predestined
according to the plan of him who works out everything in conformity with the
purpose of his will, {12} in order that we, who were the first to hope in Christ,
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might be for the praise of his glory. {13} And you also were included in Christ
when you heard the word of truth, the gospel of your salvation. Having believed,
you were marked in him with a seal, the promised Holy Spirit, {14} who is a
deposit guaranteeing our inheritance until the redemption of those who are God's
possession--to the praise of his glory."
2. (Romans 8:28-39) "And we know that in all things God works for the good of
those who love him, who have been called according to his purpose. {29} For those
God foreknew he also predestined to be conformed to the likeness of his Son, that
he might be the firstborn among many brothers. {30} And those he predestined, he
also called; those he called, he also justified; those he justified, he also glorified.
{31} What, then, shall we say in response to this? If God is for us, who can be
against us? {32} He who did not spare his own Son, but gave him up for us all-how will he not also, along with him, graciously give us all things? {33} Who will
bring any charge against those whom God has chosen? It is God who justifies. {34}
Who is he that condemns? Christ Jesus, who died--more than that, who was raised
to life--is at the right hand of God and is also interceding for us. {35} Who shall
separate us from the love of Christ? Shall trouble or hardship or persecution or
famine or nakedness or danger or sword? {36} As it is written: "For your sake we
face death all day long; we are considered as sheep to be slaughtered." {37} No, in
all these things we are more than conquerors through him who loved us. {38} For I
am convinced that neither death nor life, neither angels nor demons, neither the
present nor the future, nor any powers, {39} neither height nor depth, nor anything
else in all creation, will be able to separate us from the love of God that is in Christ
Jesus our Lord."
* 126.
1. (Romans 9:10-15) "Not only that, but Rebekah's children had one and the same
father, our father Isaac. {11} Yet, before the twins were born or had done anything
good or bad--in order that God's purpose in election might stand: {12} not by works
but by him who calls--she was told, "The older will serve the younger." {13} Just as
it is written: "Jacob I loved, but Esau I hated." {14} What then shall we say? Is God
unjust? Not at all! {15} For he says to Moses, "I will have mercy on whom I have
mercy, and I will have compassion on whom I have compassion.""
2. (Romans 9:16) "It does not, therefore, depend on man's desire or effort, but on
God's mercy."
3. (Romans 9:17-21) "For the Scripture says to Pharaoh: "I raised you up for this
very purpose, that I might display my power in you and that my name might be
proclaimed in all the earth." {18} Therefore God has mercy on whom he wants to
have mercy, and he hardens whom he wants to harden. {19} One of you will say to
me: "Then why does God still blame us? For who resists his will?" {20} But who
are you, O man, to talk back to God? "Shall what is formed say to him who formed
it, 'Why did you make me like this?'" {21} Does not the potter have the right to
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make out of the same lump of clay some pottery for noble purposes and some for
common use?"
* 127. Taken alone, some verses create an idea that man has complete
free will and is responsible for his fate.
1. Free will
2. Can fall away
3. saved / lost / saved / lost
4. Free will – responsibility
5. Tends towards salvation by works
* 128. Taken alone, other verses create an idea that man has no free
will and God manipulates his fate.
1. T – Total Depravity
2. U – Unconditional Election
3. L – Limited Atonement
4. I – Irresistible Grace
5. P – Preservation of the Saints
* 129. Dangers
1. 0% God / 100% Man ------------ 100% God / 0% Man
2. One extreme produces a danger of salvation by works and a dependency upon
man’s effort.
3. The other extreme produces a danger of the idea of a license to sin.
* 130. Balance
1. God works to bring you to salvation and to keep you as a Christian.
2. Faith is always a requirement of salvation. (at any point in time)
3. I can have security in my saved position, but not apathy.
4. In God’s sovereignty, he has chosen to give man free will.
5. Man’s free will is not lost at conversion.
Ray’s notes (Not in Power Point)
 The Bible does not teach that “you cannot fall away” instead it teaches that “Christians have a
secure position.” (That secure position is based on faith and not works.)
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 I do not like certain phrases that are understood differently by different people:



“eternal security”
“Calvinism”
“fall form grace”
 Certain phrases have certain problems:


“They were never really saved.” If this is true, then how can you know that you are really saved. There
was a time when they had the same assurances as you have now.
“They fell from grace.” It is not possible to “fall from grace” but instead they lost their faith in Christ.
 The reality is that people come into our congregation, we feel they are saved, and then later they go
out. How do we explain this?
 What are the implications for these differences and how does this affect evangelism and our ideas of
Church Growth?
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The Evangelist and My Testimony
* 131. (Title)
Обзор темы: This topic deals with the evangelist and also with the topic of his personal testimony. The student will
examine how his own life effects his ability to do evangelism. The student will study the idea of a personal testimony and
will write his own personal testimony for use in evangelism.
* 132. A Call for Character
1. A spiritual passion for evangelism is essential.
a. This come from a passion for Christ.
b. If you do not have a “desire” to do evangelism, you will find a reason not to do it.
2. In the first century, the changed lives of believers played a vital role in their
witness.
a. Their fearlessness in the face of persecution, conviction before skeptics, integrity in a
culture of ungodliness, and boldness to proclaim the gospel stands in sharp contrast to the
lives of many today.
3. One striking characteristic of the first Christians was their reflection of
Christ.
a. When the Jewish religious leaders realized that Peter and John were unlearned and
ignorant, "they marveled; and they realized that they had been with Jesus" (Acts 4:13). The
character of Christ shined through the prism of their witness for him.
4. What are the marks of those who live the Christian life to the fullest?
a. Skills, methods, and experience in evangelism are good; doctrine is essential. But the
gospel presented by a believer whose life exemplifies the character of Christ is best.
5. Truth --- Life : Truth must be seen in life.
a. The theology you believe must be brought over into the action of your life.
* 133. The Example of the Apostle Paul
1. You cannot separate the preaching of Paul from the character of his life.
a. Paul addressed the leaders of the church at Ephesus (see Acts 20). This passage offers a
glimpse into the role of the relationship between a person's lifestyle and his or her witness.
2. Believers must be real.
a. The world is not looking for Christians who are perfect; they are looking for Christians
who are real, who demonstrate a changed life, whose lives give honor to Christ.
3. In a post-Christian world, people need a demonstration of the gospel that
accompanies an explanation of its truth.
a. Some people don't attend our churches because they are afraid they may become like us!
4. Paul’s Example in Acts 20
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a. (Acts 20:18-38) "When they arrived, he said to them: "You know how I lived the whole
time I was with you, from the first day I came into the province of Asia. {19} I served the Lord
with great humility and with tears, although I was severely tested by the plots of the Jews. {20}
You know that I have not hesitated to preach anything that would be helpful to you but have
taught you publicly and from house to house. {21} I have declared to both Jews and Greeks
that they must turn to God in repentance and have faith in our Lord Jesus. {22} "And now,
compelled by the Spirit, I am going to Jerusalem, not knowing what will happen to me there.
{23} I only know that in every city the Holy Spirit warns me that prison and hardships are
facing me. {24} However, I consider my life worth nothing to me, if only I may finish the race
and complete the task the Lord Jesus has given me--the task of testifying to the gospel of God's
grace. {25} "Now I know that none of you among whom I have gone about preaching the
kingdom will ever see me again. {26} Therefore, I declare to you today that I am innocent of
the blood of all men. {27} For I have not hesitated to proclaim to you the whole will of God.
{28} Keep watch over yourselves and all the flock of which the Holy Spirit has made you
overseers. Be shepherds of the church of God, which he bought with his own blood. {29} I
know that after I leave, savage wolves will come in among you and will not spare the flock.
{30} Even from your own number men will arise and distort the truth in order to draw away
disciples after them. {31} So be on your guard! Remember that for three years I never stopped
warning each of you night and day with tears. {32} "Now I commit you to God and to the
word of his grace, which can build you up and give you an inheritance among all those who are
sanctified. {33} I have not coveted anyone's silver or gold or clothing. {34} You yourselves
know that these hands of mine have supplied my own needs and the needs of my companions.
{35} In everything I did, I showed you that by this kind of hard work we must help the weak,
remembering the words the Lord Jesus himself said: 'It is more blessed to give than to
receive.'" {36} When he had said this, he knelt down with all of them and prayed. {37} They
all wept as they embraced him and kissed him. {38} What grieved them most was his
statement that they would never see his face again. Then they accompanied him to the ship."
5. Integrity
a. Paul told the Ephesian Christians: "You know how I served the Lord" (Acts 20:19)- He was
not bragging. They had watched him three years.
b. Paul went on to say, "I have coveted no one's silver or gold or apparel" (Acts 20:33).
Open life.
c. Someone said: "You will spend half your life in ministry just staying out of trouble."
d. If our motives are impure, they will eventually be discovered. Paul's evangelism was
consistent with his life.
* 134.
1. Humility
a. Paul said to the Ephesian elders, "I served the Lord with great humility" (Acts 20:19
NIV).
b. In ministry, one of the greatest temptation is the desire for status. Pride hinders
evangelism.
c. Early in ministry, we typically say, "Why me, Lord?" surprised that God would save and
use people like us. But as we become experienced, educated, and inflated, we are more
tempted to say, "Why not me, Lord?" wondering why we were overlooked for this or that
position.
2. Passion
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a. Paul said to the Ephesians, "I served the Lord with great humility and with tears"
b. (Acts 20:19 NIV). "So be on your guard, and remember that for three years I never stopped
warning each of you night and day with tears"
c. What are you passionate for? What drives you? What causes you great joy? Is it a passion
for God?
d. People who have been used of God, particularly in times of great revival, came from
different backgrounds, traditions, and educational experiences. Yet they had in common a
deep passion for God.
e. George Whitefield, that great preacher in the First Great Awakening, wrote in his journal:
"I was honored today with having a few stones, dirt, rotten eggs, and pieces of dead cats
thrown at me."
f. What about Paul? He had a passion for evangelism: "You know that I have not hesitated to
preach anything that would be helpful to you" (Acts 20:20, NIV).
3. Purity
a. Paul's testimony to the Ephesian elders (see Acts 20) is a model of purity. A life of personal
holiness and purity is essential for effective soul-winning.
b. Ecclesiastes 4:9-10 offers helpful advice: "Two are better than one, because they have a
good reward for their labor. For if they fall, one will lift up his companion. But woe to him
who is alone when he falls, for he has no one to lift him up."
c. We must keep ourselves in an environment where we are open to correction.
d. One author list the four pitfalls believers should diligently avoid:
(1.) Sex
(2.) Money
(3.) Discouragement
(4.) Ambition
e. Paul told the Ephesian elders he held back nothing from them. He made his convictions
clear.
4. How do we live a life of conviction?
a. 1. Live by principle, not by feelings. We pray because it is important, not because we feel
"spiritual" all the time. We should witness out of obedience—not because we are comfortable
doing it. Our character must grow out of convictions.
b. 2. Listen to God, not to popular opinion. Even in the church, popular opinion can be wrong.
Further, with the proliferation of talk shows on television, call-in shows, radio talk shows, and
Internet chat rooms, individual opinions have displaced the Word of God for many people. But
it doesn't matter in the final analysis what this political figure, or that popular figure, or even
the President believes. What really matters is what God says.
c. 3. Prioritize sacrifice rather than comfort. Again, our culture leads us astray at this point.
The path of least resistance is the rule, not the exception. The typical approach is, "How much
do I have to do to get by at the job?" "Just let me pass the course; I don't care how much I
learn."
d. 4. Consider the long-term consequence of your decisions. Compromise is birthed in the
maternity ward of immediacy. It is not where you are but where you are headed that matters.
We must keep our eyes on the long term goal of ministry.
5. Priorities
a. Paul indicated his priority in his address to the Ephesian elders: "So that I may finish my
race with joy, and the ministry which I received from the Lord Jesus" (Acts 20:24).
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b. We have almost made busyness a spiritual gift. Calendar planners are like the Bible to
most people in our culture.
c. The truth is that if you don't control your time, someone else will. And if you don't live by
your priorities, you will die at the hand of circumstances.
d. Those of us in ministry must avoid the temptation of seeing ourselves as more significant
than our spouses due to our calling. In our driven culture, failing to live by our priorities
can sap our evangelistic effectiveness.
e. If you are biblical and godly in the way you treat your family, you will treat the things of
God, especially the gospel, in a godly manner as well.
f. If your life is not guided by priorities, you will never keep evangelism in its rightful
place in your life.
* 135. We Must First be Sure of our own Salvation
1. Confidence is critical in selling a product.
a. It is even more important in sharing the gospel.
b. The apostle Paul was certain of his (see Phil. 1:6). John talked as well of the confidence of
knowing Christ: "These things I have written to you who believe in the name of the Son of
God, that you may know that you have eternal life" (1 John 5:13).
2. Billy Graham has said that the greatest field of evangelism in America is the
church pew.
a. We must remind our people consistently to be sure they are in the faith. Confidence in one's
conversion brings enthusiasm in evangelism!
3. Here are some keys to assurance of salvation.
a. Memory of one's conversion.
(1.) While some believers may not remember the exact date of their conversion, most can remember the time
they met Christ.
b. Promises of Scripture.
(1.) Passages from the Bible on the certainty of salvation include Acts 16:31; John 3:16, 18; and Romans 5:9-10.
c. The Spirit's presence.
(1.) Romans 8:9, 16, speak of the fact that the presence of the Spirit is indicative of a genuine Christian.
d. Righteous living.
(1.) First John tells us we are not to continue in sin if we are Christians. This does not refer to sinless perfection
but to a state of life not characterized by habitual sin. We will still sin even as Christians, but the pleasure of sin
is not enduring.
e. Sound doctrine.
(1.) A true Christian will be convinced of the truth of Scripture. A young Christian may not understand much
about doctrine, but a believer cannot consistently deny the truth of the revealed Word of God.
f. Answered prayers.
(1.) First John 5:14-15 gives evidence.
g. Discipline by God.
(1.) Hebrews 12:8 tells us God disciplines his children.
h. Love for other Christians.
(1.) First John 3:14 tells us believers will love one another. In fact, the assurance of salvation is the theme of the
First Epistle of John.
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* 136. Biblical Examples of Sharing a Persons Conversion Testimony
1. Man born blind
a. (see John 9). After the remarkable physical and spiritual changes in his life, the man was
confronted by the Pharisees. "I was blind," he declared, "but now I see" (John 9:25 NIV).
He told his story.
2. The Samaritan woman went into her community saying, "Come see a man"
(John 4:39).
3. On two occasions in the Acts, the apostle Paul gave his testimony (see Acts
22; 26).
4. Peter and John also declared, "We cannot but speak the things which we
have seen and heard"
a. (Acts 4:20). Obviously, the early believers communicated their salvation to others.
* 137. Why A Conversion Testimony Is Effective
1. Every Christian has a testimony.
a. A personal testimony is something every Christian can share. Conversion is more
important than the circumstances surrounding it.
2. It is relevant.
a. A testimony is not past history; it is something that happened in our lifetime. People are
looking for living, real, spiritual experiences.
3. It is unique.
a. You are an authority on your testimony. You may not be on anything else, but you are an
authority on what God has done in your life. You may not know the answer to every
question, but you know what happened to you.
4. It holds up a mirror to the person with whom you share.
a. Your testimony gives people something to which they can compare their lives. The focus
is on Christ and the change he has made in your life, but it still is a mirror for that person.
* 138. Confessing Christ
1. Jesus said that if we are ashamed of him, he will be ashamed of us.
a. Let us never be ashamed of telling others what God has done through Christ for us.
2. The more you share your testimony, the more comfortable you will become.
a. You will learn to adapt it to the audience to whom you are speaking. Adapting is not
embellishing.
b. Have confidence that God can use your story just as it happened.
3. A recovery testimony is the story of how God has helped you through a difficulty since coming to Christ.
a. It gives praise to God for his work in bringing us through a crisis.
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4. We tell our experience with God
a. One aspect of evangelism is being able to communicate clearly to a non-Christian how you
came into a personal relationship with Jesus Christ.
b. This takes Christianity out of the philosophical realm and makes it real and personal.
c. The non-Christian cannot debate or argue with you. He can only listen and then question
whether this is a story or a reality in your life. Observation of your life by him will reveal the
reality of what you say. So the personal testimony is important in planting the seed in the nonChristian world.
d. The truth of the matter is that all of us have a testimony. It may not include a spectacular
change, but there is change in every one of us. Any time the grace of God touches a life there
is a story to tell.
* 139. Elements in Paul’s Testimony
1. You need to clarify your story so that you can clearly share it with others.
2. The Apostle Paul had a dramatic, spectacular conversion.
a. Not many of us have had this same type of experience. But in explaining our experience, it
is helpful for us to use Paul's testimony pattern for sharing our own testimony. Therefore, let's
look at Paul's pattern given to us in Acts 26.
* 140.
1. Before - Acts 26: 4-5, 9-11, NIV "The Jews all know the way I have lived ever
since I was a child, from the beginning of my life in my own country, and also in
Jerusalem. They have known me for a long time and can testify, if they are willing,
that according to the strictest sect of our religion, I lived as a Pharisee... I too was
convinced that I ought to do all that was possible to oppose the name of Jesus of
Nazareth. And that is just what I did in Jerusalem. On the authority of the chief
priests I put many of the saints in prison, and when they were put to death, I cast my
vote against them. Many a time I went from one synagogue to another to have them
punished, and I tried to force them to blaspheme. In my obsession against them, I
even went to foreign cities to persecute them."
* 141.
1. The conversion -- Acts 26: 12-18, NIV "On one of these journeys I was going
to Damascus with the authority and commission of the chief priests. About noon, O
king, as I was on the road, I saw a light from heaven, brighter than the sun, blazing
around me and my companions. We all fell to the ground, and I heard a voice
saying to me in Aramaic, `Saul, Saul, why do you persecute me? It is hard for you
to kick against the goads.' Then I asked, `Who are you, Lord? `I am Jesus, who you
are persecuting,' the Lord replied. `Now get up and stand on your feet. I have
appeared to you to appoint you as a servant and as a witness of what you have seen
of me and what I will show you. I will rescue you from your own people and from
the Gentiles. I am sending you to open their eyes and turn them from darkness to
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light, and from the power of Satan to God, so that they may receive forgiveness of
sins and a place among those who are sanctified by faith in me.'"
* 142.
1. After - Acts 26: 19-23, NIV "So then, King Agrippa, I was not disobedient to
the vision from heaven. First to those in Damascus, then to those in Jerusalem and
in all Judea, and to the Gentiles also, I preached that they should repent and turn to
God and prove their repentance by their deeds. That is why the Jews seized me in
the temple courts and tried to kill me. But I have had God's help to this very day,
and so I stand here and testify to small and great alike. I am saying nothing beyond
what the prophets and Moses said would happen--that the Christ would suffer and,
as the first to rise from the dead, would proclaim light to his own people and to the
Gentiles."
* 143.
1. What life was like before knowing Christ.
2. How he met Christ.
3. What life was like after meeting Christ.
4. This pattern can also help you clarify your personal testimony.
a. As you think back on your relationship with Christ, write down key words or phrases that
describe your life in these different stages.
b. Words that describe my life before conversion (or before I fully yielded my life to Christ):
Example: fear of death
c. Words that describe how I met Christ (or fully yielded my life to Him): Example: friend
shared booklet with me
d. Words that describe changes that took place afterwards: Example: no longer afraid to die
* 144. Pattern 1:
1. Paragraph 1 = My life before meeting Christ.
2. Paragraph 2 = How I met Christ and received Him.
3. Paragraph 3 = How Christ has changed me, and what He means to me now.
* 145. Pattern 2:
1. Paragraph 1 = My life before I totally yielded to Christ.
2. Paragraph 2 = Why I decided to yield my life to Christ.
3. Paragraph 3 = How I yielded my life to Him.
4. Paragraph 4 = How Christ has changed me, and what he means to me now.
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* 146. Pattern 3:
1. Paragraph 1 = A crisis in my life
2. Paragraph 2 = How God worked in that crisis
3. Paragraph 3 = How I have been strengthened in my faith as a result
* 147. Guidelines for Preparing the Testimony
We use the word “testimony” to describe “My conversion” and also when a person is not “preaching” is telling about their
personal experience with God. We use “testimony” as a primitive form of preaching. It may be possible to write a
testimony about, “My experience with God” or “What God has done for me.”
 Growing up in a Christian culture made me aware of my need for perfection.


I knew I was inadequate.
I sought answers
 I realized hell was a reality and conversion was the only solution.



I acted in fear. (became a Christian)
I acted in fear. (lived by the law)
Part of my decision to serve God in ministry was from this motive.
 I came to know the doctrine of grace.



Theological understanding
Practical understanding
Freedom
 Joy and Peace in Christ



Assurance is real
Joy
Fulfillment
1. Write out your testimony, seeking the Spirit's guidance.
2. Relive your testimony as you tell it.
3. Speak distinctly and in a natural tone, avoiding any mannerisms that might
detract from the presentation.
4. Make it sound conversational. Prepare it to be spoken.
a. Avoid literary sounding statements. Use your informal vocabulary.
5. Say "I" and "me," not "you" (share, don't preach).
6. Avoid religious words, phrases, and jargon.
a. Believe - Invited Christ to come into my life through prayer. ????
b. Sin - Disobedience, breaking God's laws, turned my back on God.
c. Christian - Committed Christian, real Christian.
d. Saved - Became a Christian, delivered from the consequences of disobedience.
7. Generalize so that more people can identify with your story.
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a. Don't name specific churches, denominations, or groups. Avoid using dates and ages. (Poor:
"I was seven years old when I became a Christian." "We moved to the city in 1956.")
8. Include some humor and human interest. ???
a. When a person smiles or laughs, it reduces tension. Humor is disarming and increases
attention.
* 148.
1. In the "before," include both good and bad aspects of your life.
a. Also include some interesting non-spiritual material at the beginning.
b. Examples of "good aspects"--wanted to excel, desire for education, concern for others, hard-
working.
c. Examples of "bad aspects"--selfish, inferiority complex, get ahead at any cost, temper, greed
for finances.
2. In the "how" communicate the gospel clearly and briefly.
a. You need to include:
b. The fact of sin
c. The penalty of sin
d. Christ's payment of the penalty
e. The requirement to receive Christ
f. Make the Bible the authority.
(1.) Poor: "Bill shared with me that I had failed and needed forgiveness."
(2.) Good: "Bill explained to me that the Bible says..."
3. Tell people how you received Christ. What did you do?
4. In the "after," rapidly conclude with two or three personal benefits of becoming
a Christian.
a. (These may be current benefits.) The last sentence of your testimony should be something
like, "But the greatest benefit is that I know I have eternal life." The listener often comments
on the last thing you say in your testimony. If the listener's comment is on eternal life, the door
is open for presenting the gospel to him.
5. Simplify-reduce "clutter."
a. Mention only a limited number of people you know and such things as moves, meetings, and
jobs you have had. Use only first names when possible.
b. Poor: "Bill Smith, Thomas Van Buren, and his cousin Ed Matthews came by my office at
Acme Plumbing and Appliance Company..."
c. Good: "Bill and two other men talked to me at work one day..."
d. Combine information like, "After living in five states and attending six universities, I found
myself at my first engineering job."
* 149. Personal Evangelism
Methods are effective only when built on a biblical foundation and when applied through the life of
passionate Christians.
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* 150. Confronting Our Fears
1. Paul told Timothy, "God has not given us a spirit of fear."
2. The Fear Of Failure
a. "I don't know what to say." "What if they ask a question I can't answer?"
b. Where do we get the false notion that we should be able to answer any question a person
raises?
3. The Fear Of Rejection
a. Rejection is an inevitable part of witnessing. Facing rejection rather than avoiding
rejection is crucial.
4. We must understand the reasons for rejection in order to face it to the glory of
God.
a. The principle of transference. Transference states that in every new relationship, positive
and negative feelings occur as a result of prior experiences. When we share the gospel with
people, they may not appreciate what we say, but we shouldn't take this personally.
(Example of Mrs. White at Baldwyn Church when I said she was in the wrong class.)
5. Sometimes we just have to overcome fear out of necessity.
* 151. Leading to a Commitment
1. Transition Question: "Does what we have been discussing make sense to you?"
2. Willingness Question: "Is there any reason why you would not be willing to
receive God's gift of eternal life?"
3. Commitment Question: "Are you willing to turn from your sin and place your
faith in Jesus right now?"
* 152.
1. Clarification—To receive Jesus you must:
a. Repent of your sin.
b. Place your faith in Jesus.
c. Surrender to Jesus as Lord.
2. Tracts can be left with the person for their study.
a. Be sure the tract sets forth the facts of the gospel.
b. The tract should explain the process by which a person becomes a Christian.
c. Ask yourself, “How will this person view and understand this tract?”
* 153. Memorized Presentations
1. Some examples of memorized presentations are from Evangelism Explosion
(EE) and Continuing Witness Training (CWT).
2. Some people criticize memorized presentations because they are "canned."
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* 154. Using “Tools” in Evangelism (Tools for communication)
1. The Evangelist must put the seed effectively into the soil.
a. Ancient sowers merely cast the seed on the ground. Today, however, we have tools, which
help us plant the seed properly in the earth.
2. Tools help us be more effective.
a. By ordering our work in rows we can be more effective in the physical world, and by using a
method of organization we can be more effective in spiritual communication as well. Draw the
example of rows of crops and ask what it is
3. We need to be prepared to us certain tools.
a. Not only does he need tools, but he also needs to be equipped in using those tools
effectively.
b. Not being properly equipped and confident can hold him back from sharing the gospel and
seeing God use him to win others.
4. Methods are not sacred.
a. There are probably better methods that could be developed for your situation.
* 155. How To Present The Four Spiritual Laws – Or any tool.
1. Hold the booklet so that it can be clearly seen by the person with whom you are
speaking.
a. (You may wish to use a pen to focus on key points. This will help to hold the person's
attention).
2. Read aloud together from the booklet in a slow, natural way.
3. Occasionally stop and ask, "Is this making sense?"
4. When questions come up that would change the subject, explain that most
questions are answered as you go through the booklet.
a. Or say, "That's a good question. Let's talk about it after we read through the Four Spiritual
Laws."
5. Avoid arguing.
a. Trust the Holy Spirit to use the Word of God to convince men.
* 156.
1. Give an opportunity to respond.
a. When you are finished showing the Four Laws and have answered his questions as best you
can, be sure to give the person the opportunity to respond to Christ.
2. Be prepared for follow up.
3. Ask if he is interested in discussing these things further. If so, make an
appointment.
4. Give the booklet to the person and encourage him to refer to it later.
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5. Always be gracious and express appreciation to the person for giving his time to
allow you to share the Four Spiritual Laws with him.
a. ?
* 157. What is the Gospel Presentation?
1. Before we try to present the gospel to someone else, we need to understand
clearly the gospel ourselves.
2. Briefly explain what the Bible teaches about God and man, the problem of sin,
Jesus as savior, our response to Jesus, and our new Christian life.
3. Take time to write down, why do we need the gospel, and what is the gospel?
a. Go over this in class to make sure everyone clearly understand the message of salvation and
how Christianity “works.”
b. Next we will look at several examples of how to present this using “tools.”
* 158. LAW ONE - GOD LOVES YOU, AND OFFERS A
WONDERFUL PLAN FOR YOUR LIFE.
1. God's Love a. "For God so loved the world, that He gave His only begotten Son, that whoever believes in
Him should not perish, but have eternal life" (John 3: 16).
2. God's Plan a. (Christ speaking) "I came that they might have life, and might have it abundantly" (that it
might be full and meaningful) (John 10:10).
3. Why is it that most people are not experiencing the abundant life?
4. Because...
* 159. LAW TWO - MAN IS SINFUL AND SEPARATED FROM
GOD. THEREFORE, HE CANNOT KNOW AND EXPERIENCE
GOD'S LOVE AND PLAN FOR HIS LIFE.
1. Man Is Sinful a. "For all have sinned and fall short of the glory of God" (Romans 3: 23).
2. Broken fellowship
a. Man was created to have fellowship with God; but, because of his stubborn self-will, he
chose to go his own independent way and fellowship with God was broken. This self-will,
characterized by an attitude of active rebellion or passive indifference, is evidence of what the
Bible calls sin.
3. Man Is Separated a. "For the wages of sin is death" (spiritual separation from God) (Romans 6: 23).
4. This diagram illustrates that God is holy and man is sinful.
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a. A great gulf separates the two. The arrows illustrate that man is continually trying to reach
God and the abundant life through his own efforts, such as a good life, philosophy or religion.
5. The third law explains the only way to bridge this gulf...
* 160. LAW THREE - JESUS CHRIST IS GOD'S ONLY PROVISION
FOR MAN'S SIN. THROUGH HIM YOU CAN KNOW AND
EXPERIENCE GOD'S LOVE AND PLAN FOR YOUR LIFE.
1. He Died in Our Place a. "But God demonstrates His own love toward us, in that while we were yet sinners, Christ
died for us" (Romans 5: 8).
2. He Rose from the Dead a. "Christ died for our sins...He was buried...He was raised on the third day, according to the
Scriptures...He appeared to Peter, then to the twelve. After that He appeared to more than five
hundred..." (1 Corinthians 15: 3-6).
3. He Is the Only Way to God a. "Jesus said to him, `I am the way, and the truth, and the life; no one comes to the Father, but
through Me'" (John 14: 6).
4. This diagram illustrates that God has bridged the gulf, which separates us from
Him by sending His Son, Jesus Christ, to die on the cross in our place to pay the
penalty for our sins.
5. It is not enough just to know these three laws...
* 161. LAW FOUR - WE MUST INDIVIDUALLY RECEIVE JESUS
CHRIST AS SAVIOR AND LORD; THEN WE CAN KNOW AND
EXPERIENCE GOD'S LOVE AND PLAN FOR OUR LIVES.
1. We Must Receive Christ a. "But as many as received Him, to them He gave the right to become children of God, even to
those who believe in His name" (John 1: 12).
2. We Receive Christ Through Faith a. "For by grace you have been saved through faith; and that not of yourselves, it is the gift of
God; not as a result of works, that no one should boast" (Ephesians 2: 8,9).
3. When We Receive Christ, We Experience a New Birth.
* 162.
1. (Read John 3: 1-8.)
a. (John 3:1-8) "Now there was a man of the Pharisees named Nicodemus, a member of the
Jewish ruling council. {2} He came to Jesus at night and said, "Rabbi, we know you are a
teacher who has come from God. For no one could perform the miraculous signs you are doing
if God were not with him." {3} In reply Jesus declared, "I tell you the truth, no one can see the
kingdom of God unless he is born again." {4} "How can a man be born when he is old?"
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Nicodemus asked. "Surely he cannot enter a second time into his mother's womb to be born!"
{5} Jesus answered, "I tell you the truth, no one can enter the kingdom of God unless he is
born of water and the Spirit. {6} Flesh gives birth to flesh, but the Spirit gives birth to spirit.
{7} You should not be surprised at my saying, 'You must be born again.' {8} The wind blows
wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is
going. So it is with everyone born of the Spirit.""
2. We Receive Christ by Personal Invitation
a. (Christ is speaking): "Behold, I stand at the door and knock; if any one hears My voice and
opens the door, I will come in to him" (Revelation 3: 20).
b. Receiving Christ involves turning to God from self (repentance) and trusting Christ to come
into our lives to forgive our sins and to make us the kind of people He wants us to be. Just to
agree intellectually that Jesus Christ is the Son of God and that He died on the cross for our
sins is not enough. Nor is it enough to have an emotional experience. We receive Jesus Christ
by faith, as an act of the will.
c. What about the idea of entering a covenant with God? ???
3. These two circles represent two kinds of lives:
4. Which circle best represents your life?
* 163.
1. Which circle would you like to have represent your life?
2. The following explains how you can receive Christ:
3. You can receive Christ right now by faith through prayer
a. Really? Prayer along is not entry into a covenant.
4. Prayer is talking with God
a. God knows your heart and is not so concerned with your words as He is with the attitude of
your heart. The following is a suggested prayer:
b. "Lord Jesus, I need You. Thank You for dying on the cross for my sins. I open the door of
my life and receive You as my Savior and Lord. Thank You for forgiving my sins and giving
me eternal life. Take control of the throne of my life. Make me the kind of person You want
me to be."
c. Does this prayer express the desire of your heart?
5. If it does, pray this prayer right now, and Christ will come into your life, as He
promised.
6. Concerns ???
a. Instead of arbitrarily using prayer, why not use an example that is in Scripture, Acts 2:28.
b. How does a person show their conversion? Illustrate this from Scripture. How do people
respond in Scripture?
c. A big problem with “prayer” as acceptance is that it give a since of finality that we do not
wish to communicate. Prayer is good, but if we use prayer alone, then we communicate that
now that you have prayed, it is finished.
* 164. Follow-up --- How to Know That Christ Is in Your Life
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1. What assurances do we have of salvation?
2. What connection do we have to the church?
a. On what authority do you know that God has answered your prayer? (The trustworthiness of
God Himself and His Word.)
b. The Bible Promises Eternal Life to All Who Receive Christ "And the witness is this, that
God has given us eternal life, and this life is in His Son. He who has the Son has the life; he
who does not have the Son of God does not have the life. These things I have written to you
who believe in the name of the Son of God, in order that you may know that you have eternal
life" (1 John 5: 11-13).
c. Thank God often that Christ is in your life and that He will never leave you (Hebrews 13: 5).
You can know on the basis of His promise that Christ lives in you and that you have eternal
life, from the very moment you invite Him in. He will not deceive you. (This passage is
actually talking about God’s care for you in life.)
3. Do not depend upon feelings.
a. The promise of God's Word, the Bible--not our feelings--is our authority. The Christian
lives by faith (trust) in the trustworthiness of God Himself and His Word. This train diagram
illustrates the relationship between fact (God and His Word), faith (our trust in God and His
Word), and feeling (the result of our faith and obedience) (John 14: 21).
b. The train will run with or without the caboose. However, it would be useless to attempt to
pull the train by the caboose. In the same way, we, as Christians, do not depend on feelings or
emotions, but we place our faith (trust) in the trustworthiness of God and the promises of His
Word.
* 165.
1. We like to think that we can simply speak the Word of God at any time and any
place and something wonderful will happen.
a. But it simply isn't so.
b. I know we like to quote Isaiah 55: 11 "So shall my word be that goeth forth out of my
mouth, it shall not return unto me void..."
c. The Word of God is unique and powerful. The Holy Spirit uses it every day to accomplish
miracles of grace and power. But there's nothing in the Bible to make us think we can simply
share it in any situation and see results.
d. The Word will do its work, but first it has to reach the heart. And it has to be understood at
least to some degree before it gets beneath the surface.
2. Illustration
a. Wasn't that what Jesus Christ Himself said in the parable of the sower (cf. Luke 8: 11-15)?
The seed was sown in several situations. All of it was the Word of God. But only the seed
which fell on good ground brought forth a final harvest (v.15).
3. When Philip encountered the Ethiopian eunuch, the eunuch had the Word of
God, but he was still in need of help.
a. Something had to happen in terms of understanding before the Word could do its work.
Communicator Philip was God's answer (Acts 8: 26-40).
4. We can never be completely sure about the kind of ground on which we are
sowing.
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a. But when we can plan our sowing, we should pass on the Word of God and the gospel
message in a way that is powerful. That's communication.
* 166. Three principles of Communication
1. Principle #1: The message gets distorted in the communication process.
a. There is encoding from the sender.
b. There is distortion or interference en route.
c. The receiver filters and decodes the message.
d. In each of these three steps of transmitting the message there exist possibility to change the
message, so that what is received is different than what was originally sent.
* 167.
1. Principle #2: We tune it out:
a. Exposure to the gospel does not necessarily mean that the gospel is understood. Look at
your own experience and you should see why. Day after day you're bombarded by all kinds of
messages. If you paid attention to them all, you would lose your mind. So you quickly learn
what we call selective attention. You let in what you really want to hear and tune out all the
rest.
b. Those you're trying to reach do just the same.
c. That's why Jesus said to people--they were all in easy hearing distance--`He that hath ears to
hear let him hear.' (Matthew 11: 15) To really hear we have to take things in.
d. What does this mean to us who in the next few days or weeks will be called upon to
communicate the gospel? Simply that if we are to get beneath the surface, we will have to find
a way to get attention for the message we have to share.
e. Some people try to do this with tricks. You can get attention by some sensational means, but
you'll lose it when you try to change the message.
f. We don't compromise the message. But we do connect what we have with the listener's
interests and concerns. And we choose approaches that fit our listeners' lifestyles.
g. Jesus approached the woman at the well in terms of a drink of water and the simple problem
of thirst (John 4). But He talked with Nicodemus, a theologian and scholar, about the second
birth.
h. He did not confuse the woman by asking her whether she had been born again or talk down
to Nicodemus by speaking of `living water.' He also recognized that some, particularly the
Pharisees, because of their preconceived viewpoint, would misunderstand much of what He
said. He therefore focused most of His efforts on people who were receptive and open to a
change in life."
2. Principle #3: Persuasion is a process.
a. That is, a change of mind is not an impulse action, it comes about as the conclusion of
several steps. It is a journey from where you are to where you ultimately come to be.
b. Take the simple matter of brand preference. For ten years you've bought a certain kind. But
somewhere you see or hear of a brand that might be better, so you do some checking. You find
an acquaintance who has tried them. You decide to try the new kind and eventually change
your preference.
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c. Something like this happens to the person who hears and responds to Christian truth. He
must be exposed before he can give attention; he must give attention before he learns what the
gospel is, and so on step by step to the important matter of decision.
d. This is not to say that salvation itself is a matter of growth. The Bible says that we pass
from death to life in a step of faith (John 5: 24), but the path from ignorance to response--that
crucial step--is usually a pilgrim's progress. In general, we travel the same basic road:
exposure, attention, comprehension; and ultimately response.
3. Application to the Great Commission
a. "The Great Commission is not fulfilled, however, merely by proclaiming the message and
exposing another to its claims. The convert is to be baptized and taught to observe all that
Christ has commanded the Church. Thus, becoming a disciple is a process continuing over a
life span as believers are conformed to the image of Christ (Philippians 1: 6). The Church has
a definite obligation to cultivate the new believer, helping him or her to grow in the faith.
b. It appears, then that the Great Commission contains three related but distinctly different
communication mandates: (1) to proclaim the message; (2) to persuade the unbeliever; and (3)
to cultivate the believer. Part of the problem with the harvest comes from unclear thinking at
precisely this point because of a tendency to blur the essential distinctions between these
communication functions."
* 168. Conversion is a Process – Modified Inverted Engle Scale
1. The process of changing the mind is four steps:
a. exposure
b. attention
c. comprehension
d. response (change or not)
2. The scale helps focus our attention on where the target audience is in their
understanding of the gospel.
* 169. (Illustration)
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Modified Inverted Engle Scale
Local
Church’s
Plan
God’s Role
Communicators Role
Movement
Human Response
Eternity
Follow-up
++
+
Justification
Conviction
Proclamation
Presence
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Post decision Evaluation
New Creature / New Birth
Persuasion
General
Revelation
Praise and Worship ------>
+++
Spiritual Growth --------->
++++
Evangelism --------------->
*
Stewardship --------------->
Discipleship
Spiritual Gifts Used ------>
*
Behavioral Growth ------->
Sanctification
*
Assimilation into Body -->
*
-1
Repentance and Faith in Christ
-2
Decision to Act
-3
Personal Problem Recognition – Sin
-4
Positive Attitude Towards Gospel
-5
Basic Understanding of Gospel & Christ
-6
Some Idea of Gospel and Christianity
-7
First Knowledge of Christian God
-8
Awareness of Supreme Being but
Understanding of God or Gospel
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---->
---->
---->
---->
---->
*
---->
*
---->
Modified Inverted Engle Scale
*
*
++++
+++
++
+
-1
-2
-3
-4
-5
-6
-7
-8
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* 170.
1. The scale helps us evaluate and determine what type of tools and materials we
need to develop and use in order to bring our target group to faith in Christ.
2. The scale helps us realize that evangelism is a process of sowing as well as
reaping.
3. The scale can also be applied to individuals as well as to people groups.
* 171.
1. How well do you (your church) know your audience?
a. How do they view God, Christianity, the churches and denominations in your society?
b. How do they view the Bible?
c. What do they think about life--its purpose, its end, etc.?
d. What sources are forming their thinking today? Are you aware of what those sources are
teaching?
2. Do you believe it would be wise to do some further research on your target
audience?
a. Who will do this? How will you do this? One approach that may be useful is this. Go into
places where non-Christians you are trying to reach come together, and ask questions.
3. At which point(s) on the Engel's scale would you put your target audience? For
which reasons would you place them here?
* 172. Does the Bible give us Principles or Patterns for the church?
1. Do you want to be the church of the New Testament?
2. Which one? They were different.
* 173.
1. In practical areas, does the New Testament set forth "principles" or "patters" for
the church to follow?
2. Discuss this and its implications.
a. Is there one “right” or true church?
b. Are churches that are different than my church wrong?
c. Is one church supposed to be able to evangelize every type of person?
d.
What are some differences between churches today?
e. What are some “principles” that have been changed that should not have been changed?
f. Can the “Cyber-Church” be a real church? What problems do you see with this idea.
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3. How were the churches of the New Testament different from each other?
a. (Jew / Gentile : Rich / Poor : faced different problems)
* 174. What Makes Churches Different
1. Churches that believe the same thing about Scripture, are different because of
differences in philosophies of ministry.
a. The Bible states that in terms of salvation we all approach God in the same way.
b. (Galatians 3:28 NIV) "There is neither Jew nor Greek, slave nor free, male nor female, for
you are all one in Christ Jesus."
c. Although this is true in terms of salvation, males are still males and females are still females.
This diversity seems to be in the creative order by design. It is intentional, and is not caused
by accident or the result of some sin. (It is OK to have differences.)
d. People who are different, express themselves differently. There are those who sing glory to
God with 16th century hymns and others who honor God with tambourines, drums and
dancing.
e. One of the results of the Reformation was an affirmation of cultural differences. Services
were held in the common language and the Bible was translated into the common language.
There was great flexibility in "non-essentials."
f. The Bible affirms diversity within the church based on ministry function.
g. (Romans 12:4-6 NIV) "Just as each of us has one body with many members, and these
members do not all have the same function, {5} so in Christ we who are many form one body,
and each member belongs to all the others. {6} We have different gifts, according to the grace
given us. If a man's gift is prophesying, let him use it in proportion to his faith."
* 175.
1. Individual congregations are different based on differing ways in which they go
about ministry.
a. Different churches may be known in the community because of differences in their focus.
b. One focuses on education and training.
c. Another focuses on outreach and visitation.
d. Still another focuses on youth.
e. Are these churches different? Yes and no.
2. In an area there may exist culturally different kinds of people.
a. Different churches may hold the same theology, but approach ministry among these different
people in different ways.
b. Example of three churches with three different kinds of doors: X, Y, and Z and in the
community the “X” church concentrates on “x” people, while the “Z” church concentrated on
the “z” people.
3. What makes churches different? Are they different because of the people who
are in them, or because of the non-Christians in the community around them?
a. Do the abilities of the members produce different ministries or do the need of the community
produce different ministries?
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* 176. Recognizing Differences - Homogeneous Units
1. Is "youth" a homogeneous unit?
a. What is the difference between youth and adulthood?
b. The main question is “Do we expect youth to grow up and be like their parents?”
c. Youth in the 1960s became a counter culture and were alienated from their culture. Their
parents did not have hope that they would grow up and be like them. The "Jesus Movement"
recognized that the hippies were a different homogeneous unit and they created new churches
and have grown.
d. Cultures communicate differently. This is true in many ways besides just language. The
use of the "OK" sine is one example:
(1.) For Americans it means "OK" or all right
(2.) In France it means zero
(3.) In Japan it means money
(4.) In Tunisia it means "I will kill you"
(5.) In Brazil it is an obscene gesture (There is an example of a missionary in Brazil who preached, people
repented, the congregation applauded, and he gestured "OK" - not good.)
e. Example: In Zaire you do not point with your finger, but your chin - no use of left hand
* 177. (illustration)
* 178. Assimilation into the Body (Aspects of assimilation)
1. Service or work in church (activity)
2. Friends
3. Ongoing spiritual growth
4. We may know a person has been assimilation when they are:
a. Friendly with other church members - a sense of belonging
b. Involved in ministry - service
c. Small groups - interaction, accountability
d. Vision - Where are we going, what are we a part of (ex. 1924 Soviet coin)
e. Spiritual Growth
* 179. Visitors in the Church
1. The first impression comes from your advertising
a. How do you present your church?
2. The next impression comes from the building
a. What does the building say to the people
b. What does your location say
(1.) Are you in the inner city
c.
How is your building maintained
(1.) What about the restrooms and nursery
(2.) Ask visitors what they think
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The church can be too big or too small
(1.) The "Critical Mass" has to do with the size of the room not the number of people
e. Does the architecture appeal to your people
f. Does your structure inhibit the movement of the people
g. Your fellowship space cannot be smaller than your worship space
h. Has indebtedness changed the evangelistic motive
i. Is parking or transportation adequate?
3. The next impression comes from the greeters
a. Try using husband/wife greeter teams
b. Use a wide age span (youth)
c. These should be more than bulletin passers or had shakers. (not guards)
d. Let the greeter most like the visitor seat the visitor and explain how things are run
e. Train all the members to be informal greeters
(1.) "Greet one another... with a holy kiss"
f. What will be done with the children?
4. Do not embarrass the first time visitor
a. They like personal attention
b. They hate public attention
c. Speak their language
d. Realize they do not know what is happening
* 180.
1. A real gift that is valued by the visitor can be helpful.
a. (Proverbs 18:16) "A gift opens the way for the giver and ushers him into the presence of the
great."
2. The objective of all of this is to get them back a second time
3. Tie the visitor follow up to the small group program
4. Ask: (at some point in time)
a. "Why did you come the first time"
b. "Why do you keep coming"
c. Tell them where we are going in the future
d. Talk about where they are going in the Lord
* 181. Long term follow-up
1. Create opportunities for church people to develop friendships with others (7
friends)
a. Fellowship gropes
b. Sports
c. Activity groups
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d. Social function
2. Try to involve all new people in a group
a. Have a variety of groups
b. Have groups especially for new comers
c. Music
d. Sports
e. Education
f. Special interest
* 182.
1. Give every new person an appropriate task
a. Pre-member ministries
2. Help people develop their spiritual gifts
3. Help them with spiritual disciplines
4. Train them to witness
5. Consider a new member's class to do these things
a. New Christians have different needs that do new members
* 183. Value of membership.
1. It identifies a person as a genuine believer.
a. (Ephesians 2:19) "Consequently, you are no longer foreigners and aliens, but fellow citizens
with God's people and members of God's household,"
b. (Romans 12:5) "so in Christ we who are many form one body, and each member belongs to
all the others."
2. It provides a spiritual family to support people in their Christian walk.
a. (Galatians 6:1-2) "Brothers, if someone is caught in a sin, you who are spiritual should
restore him gently. But watch yourself, or you also may be tempted. {2} Carry each other's
burdens, and in this way you will fulfill the law of Christ."
b. (Hebrews 10:24-25) "And let us consider how we may spur one another on toward love and
good deeds. {25} Let us not give up meeting together, as some are in the habit of doing, but let
us encourage one another--and all the more as you see the Day approaching."
3. It gives people a place to discover and use their spiritual gifts in ministry.
a. See 1 Corinthians 12:4-27.
* 184.
1. It places them under the spiritual protection of godly leaders.
a. (Hebrews 13:17) "Obey your leaders and submit to their authority. They keep watch over
you as men who must give an account. Obey them so that their work will be a joy, not a
burden, for that would be of no advantage to you."
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b. (Acts 20:28-29) "Keep watch over yourselves and all the flock of which the Holy Spirit has
made you overseers. Be shepherds of the church of God, which he bought with his own blood.
{29} I know that after I leave, savage wolves will come in among you and will not spare the
flock."
2. It gives them the accountability they need to grow.
a. (Ephesians 5:21) "Submit to one another out of reverence for Christ."
3. Church membership offers something that cannot be found anywhere else.
a. Worship helps you focus on God and prepares you spiritually and emotionally for the week
ahead.
b. Fellowship helps you face life’s problems by providing support and encouragement of their
Christians.
c. Discipleship helps you strengthen your faith by learning the truth of God’s Word and
applying biblical principles to your lifestyle.
d. Ministry helps you find and use your talents in serving others.
e. Evangelism helps you fulfill your mission of reaching your friends and family for Christ.
f. A Christian without a church family is an orphan.
4. Did the church of the first century have “congregational” membership?
a. What distinctions are made in the Bible between being a congregational member and just
regularly meeting together and working together?
* 185. Establish a Required Membership Class
1. The way people join an organization greatly influences how they function in that
organization later on.
a. (This is especially a problem in the American church which has low entry requirements.)
2. This class will set the tone of expectations for everything else that follows.
3. If little is required to join, then little can be expected later on.
4. This may be taught in one day, maybe 6 hours.
5. This class is not a class in spiritual growth or doctrinal content.
* 186.
1. Your membership class should answer the following questions:
a. What is a church?
b. What are the purposes of the church?
c. What are the benefits of being a member?
d. What are the requirements for membership?
e. What are the responsibilities for membership?
f. What is the vision and strategy of this church?
g. How is the church organized?
h. How can I get involved in ministry?
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i. What do I do now that I am a member?
* 187. Today’s Challenges – Results of Secularization
1. The world is now at our door.
a. We are no longer separate.
b. The church member cannot avoid contact with the world.
c. The world is closer.
2. The Christian is no longer automatically excluded.
a. The world no longer tries to exclude the Christian.
b. You can be a “Christian” and work here.
c. The world will allow Christians to participate in all activities.
d. The world does not push us away.
3. The church must "compete" with the world for attention.
a. There are many things in our modern world that take our “Christian time.”
b. People can’t come to church because they are busy doing something else.
4. There is now more than one "game" in town that the Christian can play.
a. Our congregation is not the only one in our area. We can even start a new one.
b. Our denomination is not the only church.
c. There are many other “religious” alternatives today.
5. We must work on developing community.
a. In the past the most exciting thing to do was to go to church.
b. Everyone lived close together and there was a strong sense of Christian community.
c. This is no longer true.
6. Attraction and modeling.
a. What the church views as attractive, may not be attractive to non-Christians. (The songs and
traditions of our grandparents are not interesting to non-Christians.)
b. Another way of saying this is that we are advertising the wrong message to the world.
* 188. Three Ways Church Members Come or Go
1. Growth:
a. Biological - Children grow up within the church and eventually become members.
b. Transfer - People who are already Christians move from one church and become part of
another.
c. Conversion - People who are not Christians become Christians.
2. Decrease:
a. Death - People who were Christians die and are buried.
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b. Transfer - People who were a member of one congregation stop attending and attend another
congregation.
c. Reversion - People who were once Christians stop being Christians and are once again nonChristians.
* 189.
1. Example of ICC
a. +5
-1
b. +10
-4
c. +23
-4
d. 29 remained in church between 1988 – 1993.
2. What may be learned by charting the ways members come into or go out of the
church?
Biological
Death
+5
-1
+ 10
-1
+23
-4
Transfer
Transfer
Conversion
Reversion
* 190. Evangelism Must Consider "Coming –vs.- Going"
1. Our Lord commands us to evangelize all people but language and culture get in
the way. Therefore the gospel has to be translated.
2. In the Old Testament God used the strategy of people "coming".
a. People were to come to the temple and to Jerusalem.
* 191.
1. In the New Testament God uses the strategy of "going."
a. People are to go out and make disciples.
b. (John 20:21 NIV) "Again Jesus said, "Peace be with you! As the Father has sent me, I am
sending you."
2. How does your congregation use a "coming" or "going" strategy in evangelism.
3. What part does your building play in this strategy?
* 192. People Movement Theory
1. Definition: - A people movement results from a joint decision of a number of
individuals all from the same people group, which enables them to become
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Christian relatives, thus enabling other segments of the people group, across the
years, after suitable instruction to come to similar decisions and form churches
made up of essentially members of that people. (McGavran)
2. Two thirds of the people in the world make important life decisions in groups.
* 193. (Illustration)
* 194.
1. Many individuals do not make important decisions.
(1.) (This sounds strange to Americans.) For many peoples of the world, an important decision is only made in
a group.
b. This type of turning to the Lord is often the way it happens in "mission" settings instead of
"one-by-one against the social tide" approach. But some feel the New Testament way is "oneby-one against the social tide" which is the idea of leaving father and mother and family. This
is the idea of suffering.
2. It is true that some people may make decisions for less than spiritual reasons, but
then the important thing is the care they receive after baptism.
3. (Acts 9:32-35) "As Peter traveled about the country, he went to visit the saints
in Lydda. {33} There he found a man named Aeneas, a paralytic who had been
bedridden for eight years. {34} "Aeneas," Peter said to him, "Jesus Christ heals you.
Get up and take care of your mat." Immediately Aeneas got up. {35} All those who
lived in Lydda and Sharon saw him and turned to the Lord." Hear a group of
people in an area are turning to the Lord.
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Mobilizing Evangelism
* 195. (Title)
Обзор темы: This topic deals with how to involve the people of your church in actually doing evangelism. Servanthood
Evangelism
* 196. The Need of Mobilizing
1. Some people, who are already in the church need evangelizing.
a. For some people, Christianity is a pastime—not a passion. There is no consistent fruit; in
fact, more than a few of these could be unconverted and thus ought to be the subject of
evangelism themselves. Others are spiritual infants, and still others are living carnal lives.
b. This group needs to realize that Christianity calls for radical Christian living. They will
never be consistent witnesses without a passion for God. They need deep, biblical revival!
c. Evangelism in the local church must be built on the foundation of ongoing spiritual
growth and why spiritual emphases, such as prayer conferences, must be tied to evangelism.
2. Some Christians are untrained.
a. The next group consists of those believers who have genuinely met Christ. They love him,
but they have never really been taught how to share him with others. Personal evangelism
has never been a priority for them, mainly because they don't see it as their job or they
simply don't know how to witness.
3. Some Christians are trained but inactive.
a. These are the multitude of active, born-again members of evangelical churches who know
Jesus and believe it is imperative to make him known.
b. At some point they have been equipped to witness— through Evangelism Explosion, CWT,
a Billy Graham school, or another tool.
c. If pressed into a corner, they could lead someone to Christ. There is only one problem with
this third group: although they know how to share Christ, most of them just don't do it.
d. The greatest obstacle we face is not our training methods; it is the discovery of a mechanism
to get people motivated to go into the non-Christian world.
4. Some Christians are trained and active in evangelism.
a. There is a final group—a small minority, statistically speaking, consisting of 3 to 5 percent
of believers—who share their faith consistently. The goal is to move people in each group
forward until more and more are part of the core group of witnesses.
5. How can a church move believers forward in their witnessing knowledge and
action?
a. How do we get the prepared laborers off the balcony and into the harvest field?
* 197. Traditional Means of Activating people in Evangelism
1. Assignment visitation
a. (visiting prospects, door-to-door surveys, etc.)
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2. Relational evangelism
a. (building relationships with individuals with a view toward helping them come to Christ)
3. Lifestyle evangelism
a. (sharing Christ on the go with people we meet).
* 198. Servanthood Evangelism Defined
1. A fourth and relatively newly defined method is called servanthood
evangelism.
a. It is the simplest, most transferable, and most enjoyable approach for moving believers
closer to a biblical lifestyle marked by consistent witnessing.
b. Servanthood evangelism is a combination of simple acts of kindness and intentional
personal evangelism.
c. What did some students do? Some bought sodas and gave them to shoppers in our small
town's business district. Others went door-to-door in an older community with replacement
batteries to check residents' smoke detectors. One group had a free car wash at a local
church. Some students went door-to-door, giving away free light bulbs: "You'll probably
have a light bulb go out sometime, so here's one," they said. "By the way, Jesus said he is the
light of the world."
d. Servanthood evangelism is not new. Churches have used it for generations
e. Servanthood evangelism will head believers in a direction of greater excitement and
commitment for evangelism.
f. Simple acts of kindness and intentional evangelism fit well together.
2. Matthew's Gospel gives a summary of Jesus' ministry (see Matt. 4:23; 9:35).
a. Jesus was described as having a ministry of preaching, teaching, and healing.
b. This threefold ministry—preaching the Good News, teaching about himself, and acts of
kindness— marked our Lord's ministry.
c. His acts of healing and other kindnesses supported his ministry of teaching and preaching but
were never in first place over it.
d. Jesus performed other acts of kindness: talking with the Samaritan woman, forgiving and
protecting the woman caught in adultery, and receiving children. The greatest act of kindness
we can do today is to present the glorious gospel to lost people, but we can do it through the
ministry of deeds of kindness.
3. (Mark 10:45) "For even the Son of Man did not come to be served, but to
serve, and to give his life as a ransom for many.”
* 199.
1. Servanthood evangelism not only presents the gospel but also reminds us of
an important function of the church.
2. Servanthood evangelism is more than acts of kindness.
a. There are valuable ministries, such as taking a loaf of bread to newcomers, that are helpful,
but they are not explicitly evangelistic. Servanthood evangelism is intentionally evangelistic,
but it is not pushy and coercive.
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* 200.
1. When doing an act of kindness, the witness says, "I am showing the love of
Jesus in a practical way."
a. Then the witness asks for the opportunity to share Christ. If the other person refuses, the
witness goes no further, except to offer a gospel tract.
b. However, we have discovered that people are more likely to allow a witness when
evangelism is coupled with an act of kindness.
2. Servanthood evangelism consists of two parts: acts of kindness and
evangelism.
a. Wouldn't it be cruel to offer to wash a person's car and then fail to tell him or her about
the water of life? To give a light bulb without telling about the light of the world? To give
bread without explaining about the Bread of Life.
* 201. Strengths of Servanthood Evangelism
1. Demonstration of the Gospel is linked to explanation
a. In a post-Christian culture, servanthood evangelism offers a demonstration of the gospel
coupled with an explanation.
b. A simple deed of kindness helps to build rapport with people. Servanthood evangelism is
heart-to-heart witnessing versus head-to-head.
c. The verbal message is linked to a demonstration of compassion. This is more effective
than an academic dissertation on the truthfulness of the faith.
2. Servanthood evangelism is personal evangelism in a group setting.
a. Servant evangelism often involves a whole group washing cars, offering sodas at a park,
etc. The body of Christ can be on mission in the community. This allows many believers to
share in the experience.
3. Servanthood evangelism is low risk.
a. A witness doesn't need unusual communication skills, an outgoing personality, a slick
sales pitch, or multiple hours of training. This approach places the emphasis on the true
Lord of the harvest. We are called to share, not to convert.
b. Some folks are too afraid to witness, but they can wash a car and hand out light bulbs!
This allows timid witnesses to learn from watching others. Evangelism is more caught than
taught.
4. Servanthood evangelism gets Christians among non-Christians
a. Every person at some point thinks about God. When they do, you want them to think
of your church. Servanthood evangelism gets church people among unchurched people.
5. Servanthood evangelism can be fun!
a. We must remember that we serve Christ not because it is fun but because it is essential.
God's desire is not to make us happy but to make us holy. But evangelism is so frightening
to so many people that the idea of having a good time witnessing is liberating.
* 202.
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1. Servanthood evangelism involves many people in witnessing.
a. While one person may do the witnessing, everyone takes part in the experience. Those
who prepare gift packages to be delivered door-to-door contribute to the person who is led
to Christ by those delivering the gift.
2. Servanthood evangelism follows the model of Jesus-, preaching, teaching, and
healing.
a. Jesus demonstrated unusual kindness to the woman at the well—kindness coupled with
the gospel.
3. Servanthood evangelism allows laypeople to use their own creative minds to
initiate ministry opportunities.
a. One idea might be to print up a “Free Bread Coupon” that was good for a free loaf of
bread from a certain store during a certain period of time and on the back it told that Jesus
was the Bread of Life and gave a church location. A tract could accompany this and people
could be invited to church or to a Bible study.
4. Servanthood evangelism requires few resources and can be done anywhere in
any setting.
a. You might have to buy a few light bulbs, colas, or cleaning supplies, but you can begin by
determining what you already have and using it to minister to the community.
5. Servanthood evangelism is warm and friendly.
* 203. Cautions about Servanthood Evangelism
1. We must be intentionally evangelistic.
a. You may not get to witness on every occasion, but you need to be ready. Our evangelism
must be biblical, for the legacy of liberalism is its emphasis on meeting social and physical
needs without including the power of the gospel.
2. We must care about people.
a. Unless we have compassion such as Jesus displayed, servanthood evangelism is a
gimmick. We cannot limit our acts of kindness only to those who will let us talk.
3. We must use equipped personal witnesses.
a. Every individual who participates does not need to be a trained witness. But each
participating group or pair must include someone who can lead people to Christ. Servanthood
evangelism is not complete in itself; it assumes witness training has occurred. It is a vehicle for
releasing trained witnesses.
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* 204. The Invitation
1. The public invitation is central to the evangelistic service.
a. Because of extremes by a few evangelists who are manipulative and insincere, some
preachers have moved away from the open invitation.
2. Some people question whether the public invitation is a viable or even a
biblical way to call people to salvation.
a. According to Streett, public calls for the converted to proclaim their faith in Christ openly
persisted until the time of Constantine.
b. For more than a millennium following Constantine, the emphasis shifted from salvation by
grace through faith in Christ to the sacramental system of the Catholic church.
c. During this era, the public invitation disappeared. Occasionally preachers such as Bernard
of Clairveaux would issue a call for some type of public response, but this was the exception,
not the rule.
3. During the Reformation, the Anabaptists were consistent "in calling men to
repent of their sins, place their faith in Christ, and present themselves for
rebaptism.”
a. (since their infant baptism was null and void).”
* 205.
1. In the First Great Awakening, Jonathan Edwards met with persons privately
after they responded to his preaching.
a. George Whitefield and others followed this pattern of calling people to repent, then meeting
with them privately about their spiritual needs. Sometimes Whitefield could not sleep or eat
because of the many people seeking counsel.
2. John Wesley utilized a public invitation:
a. He used personal workers who sought anxious souls
b. He called upon seekers to attend a service in the midweek to demonstrate their faith
c. He invited seekers to step out publicly for church membership
d. He used the mourner's bench or anxious seat
3. Today the idea of a public invitation has become the norm in Evangelical
churches.
* 206. Event Evangelism
1. Holidays provide opportunities for your church to create an event that draws
the unchurched.
a. Then you can tactfully share Jesus with them.
2. You are trying to attract the unchurched, not the church!
3. This may mean doing things a little differently than fits your style.
a. It may also mean having the event somewhere besides the church building.
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b. In advertising, it may mean focusing on the event or the personality rather than the church.
You're not hiding the church or acting ashamed of the gospel; you're just being wise in your
presentation.
4. Attraction.
a. No matter how dynamic your event, how glorious your music, and how engaging your
speaker, evangelism cannot take place without an audience of unchurched people!
b. Plan an event that will attract the unchurched. Be sure to try to capture the interest of the
community when you promote the event.
c. Members of your church should bring their friends, neighbors, relatives, and coworkers to
the event.
5. Communicate the gospel.
a. There is no point to your event without this! The gospel must be clearly and convincingly
expressed to your audience.
b. Plan to share Christ with as much care and detail as you use in planning all the other
elements of your event. Follow-up is crucial. You must record and follow up on all those who
surrender their lives to the Lord.
6. Personality-centered sports evangelism.
a. This approach is using a famous athlete to draw a crowd. During the meeting, he shares his
testimony and the way of salvation.
7. Competition-centered sports evangelism.
a. This is based around nonprofessional, club-level league competition, such as ongoing
ministry in the adult men's basketball league, in Little League, etc. This has commonly been
called recreation ministry. We should be sharing the gospel through written materials and
events formed around recreation play all across the nation.
* 207. Why Is What We Offer Attractive?
1. Most people live in a world without God.
a. God is not a part of their life. We have a solution, a hope.
b. These people may not be atheists; they may simply be agnostic and have not taken the time
to find the real answer to life.
c. Once you throw God out of your life, you have problems in many areas of life.
d. Try evaluating your marriage relationship in scientific or mathematical terms. Divorce is on
the rise.
e. Our world has rejected the idea of God and with that they have lost the foundation for
morals, all values, and purpose or destiny in life. The result is despair.
2. Christianity offers Love
a. A world without God is one without love.
b. The world without God is seeing a shift from “agape” love to physical and chemical
attention.
c. This is being redefined in music and is video.
d. But the result of this hollow and empty. People feel used and taken advantage of.
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3. Christianity offers Values
a. The world without God has no basis for objective values. There are no absolutes.
b. There is no standard of right and wrong if we simply evolved from chemicals.
c. Our world has constantly changing values and Christianity offer an absolute standard upon
which life can be built.
4. Christianity offers meaning.
a. If we came from nothing and are headed nowhere, then there is no meaning to life.
b. The idea of a random purposeless existence leads to depression and suicide in many.
c. Christianity offers a purpose for your life and a purpose for life in general.
5. Christianity offers freedom.
a. Most people are not aware of the bondage under which they live.
b. We are controlled by the media, the role we are assigned, addictive ideologies, and much
more.
c. Satan is a cruel master and people do not realize it. They feel “trapped” but do not know by
whom.
6. Christianity offers fulfillment.
a. Many people have “everything” but are not fulfilled.
b. Christianity offers an alternative to materialism and the drive to achieve more.
7. Christianity offers truth.
a. Objective truth has been substituted for relativism.
b. Many people hold syncretistic views, which are contradictory and incompatible.
c. We see this in the replacement of Newtonian physics with Quantum physics.
d. Christianity offers one eternal standard of truth in the person of Jesus Christ.
8. Christianity offers Hope.
a. The result of living in a world without God is despair and Christianity offers hope.
b. This is what makes Christianity attractive to the person who is trying to live in a world
without God.
c. As we encounter people in our world who have no hope because they have abandoned God,
we must present the gospel to them. But before we do we need to be prepared.
* 208. Being Prepared to Present the Gospel
1. We need to live attractive Christian lives.
a. This is holy, warm, friendly living.
b. This is “lifestyle evangelism” and is a reaction against the program presentation.
c. We must “let our light shine.”
2. We need to ask sensitive probing questions.
a. They are stumbling along in the dark, but they do not see that and they will not appreciate
you pointing that fact out to them at first.
b. They have to be brought to see their own problem.
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c. We need to ask them probing questions that begin them thinking that they may be on the
wrong tack.
d. People do not like to realize they have trusted their lives to a false system but they must
come to see this need in their life if you are going to get very far in evangelism.
e. They must recognize a need if they are going to be interested in what you have to offer.
3. We need to suggest an alternative.
a. From our position alongside our friend, we need to suggest that there is an alternative way of
looking at the world.
b. Invite them to come along side of you and look at what Christianity has to say. This may be
done by looking at what the earliest members of Christianity had to say about their faith. This
gives an opportunity to open the Bible in a non-threatening way.
c. It is not essential that our friend at this point know the Bible is the powerful Word of God,
we know that it is and that the Holy Spirit will work through it. We need constant dependence
upon the Holy Spirit. Our skill is never enough.
4. We need to be constantly building bridges.
a. People need to see us as an example of what Christ can do, but also as a bridge to help them
get there too.
b. This means that we must get out of the Christian ghetto.
c. They may invite us to do things that are sinful and we must suggest an alternative instead of
retreating. (This is one way Satan keeps us away from potential converts, he uses them to
make us retreat into the safety of the Christian ghetto.)
d. We must always be flexible. A canned approach will kill the “personal” part of evangelism.
* 209. Evangelizing the Next Generation – Children
(Deuteronomy 1:39) "And the little ones that you said would be taken captive, your children who do
not yet know good from bad--they will enter the land. I will give it to them and they will take
possession of it."
(Isaiah 7:15-16) "He will eat curds and honey when he knows enough to reject the wrong and choose
the right. {16} But before the boy knows enough to reject the wrong and choose the right, the land of
the two kings you dread will be laid waste."
(Matthew 19:14) "Jesus said, "Let the little children come to me, and do not hinder them, for the
kingdom of heaven belongs to such as these."" (The question is, “What is Jesus intending to teach from
this example?” Is the purpose of this text “children” or “humility?”
* 210. Status of Children
1. In the second century A.D., apologist Justin Martyr wrote: "Many men and
women of the age of 60 and 70 years have been disciples of Christ from
childhood.”
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2. Pliny, in A.D. 112, said that he found among the Christians not only adults but
children as well.
3. Many people become Christian early in life
a. In his recent book, The Bridger Generation, Thorn Rainer reminds us that 80 percent of
people who are saved come to Christ before age twenty. From the early church to the
contemporary setting, reaching pre-adults has been a critical need for the church.
4. We have less information than we would like to have
a. There are few resources that give sound, detailed counsel concerning the evangelization of
children. Yet in many circles, such as Southern Baptists, about one half of those making
professions of faith are under the age of thirteen.
5. Comforting words, but not from Scripture
a. Roy Fish notes certain assumptions from Scripture concerning children. Infants and
young children are safe within God's care. If they die, they will go to heaven.
b. Delos Miles, said, The child is not a "miniature adult." Infants and young children who
die before they are capable of conversion go to heaven. They are a part of God's kingdom.
Based upon what the Bible tells us about the nature of God, He will not hold a young,
immature child responsible for making a decision of which he is incapable.
c. These are comforting words, but they are not from Scripture.
* 211. The Age Of Accountability
1. Fish assumes that there is a time when children become accountable to God.
a. In other words, we must confront the issue of the "age of accountability."
b. Miles defines this term: "Infants are safe in God's care until they become capable of
responsible decision-making.”
c. William Hendricks defines the age of accountability as "the moment of grace when one is
brought to a decision for or against Christ by the Spirit. "
2. Different traditions deal with this matter in different ways.
a. Sacramental theology focuses on the role of sacraments such as infant baptism.
b. However, the biblical text indicates a conversion theology, regardless of the age of the
individual.
* 212.
1. Because of biblical teaching on conversion and the practice of believer's
baptism following conversion, the age of accountability is an important concept.
2. Yet we must admit there is no singular biblical passage that clearly elaborates
this concept.
a. Romans 14:12 perhaps implies the idea: "So then each of us shall give account of himself
to God."
3. Problems of early conversion
a. Part of the reason for concern about evangelizing children is the alarming number of
people who say something like this: "I didn't know what I was doing at age nine. I joined the
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church, but I didn't have the capacity for making an intelligent decision. When I was seven
or eight nothing really happened, so I needed a later saving experience to be a real
Christian."
b. The fact that increasing numbers of adults have done this has caused some people to look
suspiciously at the possibility of child conversion.
c. Further, increasing numbers of children being baptized at earlier ages has caused some to
be alarmed at the rate at which we are baptizing children.
d. The issue raises genuine concerns.
e. Differences of positions
f. On the one hand are those who question the possibility of evangelizing children. An
example of one who looked suspiciously at this issue is Sam Southard in his book, Pastoral
Evangelism. Relying heavily on the findings of both psychologists and theologians,
Southard concluded that conversion requires a responsible, repentant attitude that is not
possible until adolescence or the early teenage years.
g. On the other hand, some groups seek to evangelize children at a very early age. Fish noted
that a former head of the Child Evangelism Fellowship (CEF) wrote that children should be
evangelized from three to five years of age. The idea of a three-year-old understanding even
the simplest implications of the gospel is extremely problematic, and this seems to me to be
very close to infant baptism. And yet, at the other pole, there is too much reliance on
psychology to the neglect of the Spirit.
* 213. Biblical Teaching on Evangelizing Children
1. We must admit that the Bible says very little explicitly about the
evangelization of children.
2. The Old Testament offers examples of children serving the Lord.
a. Samuel was quite young when he began to minister to the Lord under the tutelage of Eli.
b. During the Old Testament era, the idea developed that Jewish children became
responsible members of the worshiping community at age twelve. This is why Jesus was
taken to Jerusalem to worship when he was twelve. This was not specified in the Old
Testament; it simply evolved during the Old Testament era.
3. Certain passages in the New Testament are helpful on this subject.
a. There is the implication that Timothy followed Christ from childhood (see 2 Tim. 3:15).
b. Jesus said, "Let the little children come to Me, and do not forbid them; for of such is the
kingdom of God" (Mark 10:14).
4. Matthew 18:1-14
a. (Matthew 18:1-14) "At that time the disciples came to Jesus and asked, "Who is the greatest
in the kingdom of heaven?" {2} He called a little child and had him stand among them. {3}
And he said: "I tell you the truth, unless you change and become like little children, you will
never enter the kingdom of heaven. {4} Therefore, whoever humbles himself like this child is
the greatest in the kingdom of heaven. {5} "And whoever welcomes a little child like this in
my name welcomes me. {6} But if anyone causes one of these little ones who believe in me to
sin, it would be better for him to have a large millstone hung around his neck and to be
drowned in the depths of the sea. {7} "Woe to the world because of the things that cause
people to sin! Such things must come, but woe to the man through whom they come! {8} If
your hand or your foot causes you to sin cut it off and throw it away. It is better for you to
enter life maimed or crippled than to have two hands or two feet and be thrown into eternal
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fire. {9} And if your eye causes you to sin, gouge it out and throw it away. It is better for you
to enter life with one eye than to have two eyes and be thrown into the fire of hell. {10} "See
that you do not look down on one of these little ones. For I tell you that their angels in heaven
always see the face of my Father in heaven. {11} {12} "What do you think? If a man owns a
hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills
and go to look for the one that wandered off? {13} And if he finds it, I tell you the truth, he is
happier about that one sheep than about the ninety-nine that did not wander off. {14} In the
same way your Father in heaven is not willing that any of these little ones should be lost."
5. In this passage, Jesus used two words to describe little children.
a. One of the words is paidion (v. 2, 4, 5).
b. The other is micros (v. 6, 10, 14).
c. The first word refers to a very young child and periodically refers to infants. It was used
of Jesus as an infant.
d. The second word, micros—the word we use in English in such words as microscope and
microcosm—also refers to children of a young age.
e. Jesus is using a child as an example because of the question that is asked in 18:1.
The goal is not to teach about children, but to address the question of status. In verse
1, he takes a child who has little status, but in the following verses, Jesus changes the
word to refer to people who have “little” importance.
* 214. Roy Fish’s Commentary On Matthew 18
1. Conversion occurs on the level of a child.
a. Jesus says, "Except you be converted and become as little children, you will by no means
enter the kingdom of heaven." We typically think of salvation as something of an adult
experience to which children must attain. But this passage indicates just the opposite. Not
only is conversion possible for the child, but also any adult who would enter the kingdom
must first become as a child. We say to children, "Wait until you're adults; then you can
become Christians." Jesus said, "Oh, no, you've got it in reverse. You adults become little
children, and then you can become Christians."
2. Humility, the essential quality of greatness in the kingdom, already belongs to
the child.
a. Jesus said, "Whoever will humble himself as this little child, the same is the greatest in the
kingdom of heaven." The word humility refers to a state of weakness and dependence that
determines greatness. The older we grow, the more proud we become.
3. A little child can believe in Jesus.
a. Jesus warned those who "offend one of these little ones who believe in Me." Fish is correct
when he says this is the most important statement in Scripture concerning evangelizing
children. It should settle the question once and for all as to whether a child can be saved. The
word Jesus uses for believe here is the same word found in John 3:16, Acts 16:31, and
Romans 10:9-10.
4. Jesus says that to cause a child to stumble is an extremely serious thing.
a. If a person should cause those who believe in him to stumble, it would be better for him if
a millstone were hung about his neck and he were drowned in the depths of the sea. How
serious it becomes to reject a child who truly seeks Jesus. What a sobering word to a parent
who would treat with indifference the spiritual interest of a little child.
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* 215.
1. We should seek a little child, for the Lord Jesus as a shepherd seeks a stray
sheep.
a. The sheep in this context refers to children, not adults. Both the preceding and following
verses refer to a child. Jesus is saying that we should seek and find children for him as
straying lost sheep are sought out by the shepherd.
2. The Father's will is that no child should perish.
a. Although the phrase is couched in negative terms, if we turn it around, it declares that the
Father desires that every child should be saved. This should cause us to double our efforts in
prayer and tactful, careful evangelism that seeks to lead children to the Savior.
b. In summary, there is a time when children do not need conversion, a time of innocence
when they are not accountable or responsible to God. But if the Bible teaches that children,
along with adults, respond to God negatively, they respond to what they know about God
with rejection, it might be that negative and rejection are words altogether too mild. They
respond by rebellion against God. And the New Testament teaches that when a man or a
child responds negatively to God or what he knows about Him, he becomes accountable or
responsible to God. In my thinking, this certainly is possible for children.
3. God does not have two ways of saving people
a. One way for saving adults and another for saving children?
b. To what extent, then, should we attempt to put a child through the hoop of a dramatic
adult experience of conversion?
c. The answer is very simple. Only in the proportion as the child is an adult.
d. The essential ingredients must be present in the salvation experience of a child, however
minutely they might appear.
e. Repentance to a child, though based on a limited awareness of sin, will involve a rejection
of what in himself is displeasing to God. He should be taught some idea of the cost of
following Christ, but to expect all characteristics of a dramatic adult conversion in the
conversion experience of a child is being unrealistic.
f. I would not want to soften the line of the necessity of a conversion experience for children. However, we must keep in mind that the New Testament demand is not so much for
dramatic conversion as it is for repentance and faith.
* 216. Theological Considerations
1. The first question that must be asked deals with “Original Sin.”
a. There are two aspects to original sin.
b. We live in a fallen world which is the effect of Adam’s sin.
c. Do we inherit Adams guilt.
d. If you believe in this last aspect of original sin, then the only logical conclusion is to baptize
infants because they are guilty sinners.
2. If you do not accept the idea that original sin means “guilt”, then you must ask
about “personal sin.”
a. When does personal sin occur?
b. When is necessary for personal sin to take place?
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c. A person who can sin, can be saved.
3. There is only one way for people to be saved from “personal sin.” Anyone who
can commit “personal sin” can only be saved by “personal faith” in Jesus as Savior.
(Agree / Disagree)
* 217.
1. All people who are saved are 100% saved and are therefore capable of
participating in all aspects of salvation, including baptism.
2. For most of us today, the question is “Where are the boundaries?”
a. We recognize that infants are not lost because they have not sinned.
b. We recognize that unrepentant adults are lost because they are sinners.
c. The question is where are the boundaries between the two?
* 218. Historical Examples
1. There are notable examples of childhood conversion in Christian history.
a. Polycarp, bishop of Smyrna, was converted at age nine, during the first century. He testified
at his martyrdom in about the year A.D. 160 that he had been a believer for eighty-five years.
He was martyred at age ninety-five. He may have been converted through the ministry of John
the Apostle.
2. Isaac Watts, the father of English hymnody, came to Christ at age nine.
a. Some of Jonathan Edward's biographers contend his salvation came at age seven.
Commentator Matthew Henry was ten; Baker James Cauthen, for many years head of the
Foreign Mission Board of the Southern Baptist Convention, was six. W. A. Criswell of the
great First Baptist Church, Dallas, Texas, was under ten when he met Christ.
3. History itself is not Truth, but it does give us examples of how this has worked
in the life of others.
4. We must face the reality that many “godly Christians” has begun their Christian
life at very early ages, some even as infants.
* 219. Principles For Dealing With Children
1. 1. Deal with each child individually.
a. This principle is true of adults as well but is so critical with children. Some children may in
fact be ready, but others simply want to please others around them. Utilizing trained workers to
deal at length with each child is essential. If children come forward
2. Avoid asking questions that expect a yes or no answer.
a. Children want to please. They will likely give you the answers they believe you want to
hear.
3. Consider the child's religious background.
a. My daughters at age nine understood more about the gospel than many unchurched adults I
have met. They had been nurtured in a Christian home, had Bible classes in school, and
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where involved in church. If a child has no religious background, the first time he expresses
interest in becoming a Christian, there's a high probability he or she is not ready to make
that commitment. Very few children are truly converted the first time they hear the gospel
(or adults, for that matter).
4. Do not use fear as a primary motivation.
a. I believe fear is a viable part of the gospel for a person of any age. Many people come to
Christ because they are afraid of the consequences if they reject him. But extreme methods
should not be deliberately used to produce this fear. We must refrain from severe efforts to
produce fear in the lives of boys and girls as a motive to get them to Jesus.
* 220.
1. Explain the gospel on a child's level.
a. A child may not be able to articulate the gospel truths back to us in the same way an adult
can. They use different language. You do not have to use terms like reconciliation,
justification, or repentance. You need to explain such terms on a child's level. The meaning
you communicate is more important than the specific words you use. When you talk to
boys and girls about becoming Christians, also talk to them in terms of Christian
responsibility. Talk in terms of the lordship of Christ. If they're old enough to accept him as
Savior, they're old enough to understand something of the responsibilities of the Christian
life. The obligation to obey Jesus belongs as much to the young child as to the aging adult.
Those who are old enough to trust are old enough to obey. The claims of the gospel, the
law of God, and our need for him must be clearly stated to any person regardless of age.
2. Affirm the child regardless of his or her level of understanding.
a. You should never present a child as having received Christ if you have doubts about the
genuineness of his or her confession. But we can affirm the child at some level. When a
child comes forward in a service, regardless of age, he or she ought to be greeted with these
words: "I'm so glad you've come forward today." If an adult refuses to do this and ignores a
child's interest, this can be devastating to a child's growing faith as well as to his trust in
adults.
3. Distinguish between the internal experience of conversion and external
expressions associated with it.
a. Children easily confuse the symbol for the real thing. The real thing happens when they
trust the Lord Jesus as their Savior. But the symbol, the external expression, happens when
they walk down an aisle and present themselves for church membership and baptism. Some
boys and girls are prone to equate salvation with baptism and joining the church.
* 221. Evangelizing Teenagers
1. We must address the issue of youth evangelism, both in terms of evangelizing
teenagers and equipping students to witness to their peers.
a. There is a critical need for youth ministry built on relevant, conviction-laced biblical
teaching. The church has an open door to feed the idealism of youth with Christian truths
and values.
2. One of the overlooked features of modern spiritual awakenings is the vital role
played by young people.
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3. Youth and college students played a vital part in past awakenings and mission
efforts.
4. Youth in Bible Colleges are a key element in present and future evangelism.
* 222. The Place and Work of Youth Pastors
This is an area that needs development.
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Apologetics in Evangelism and Discipleship
* 223. (title)
Обзор темы: This topic deals with apologetic questions and then moves to the process of discipleship and continuing
growth.
* 224. Necessary Communication
1. The necessity is to communicate the Christian message in a way that is
meaningful and understood in the context of modern society.
a. Apologetics comes from a Greek word which means, “to give a reasonable account of your
beliefs.”
b. This is what Stephen is doing in Acts 7 and Paul in Acts 17 in Athens and what Peter is
calling for in 1 Peter 3:15. (1 Peter 3:15) "But in your hearts set apart Christ as Lord. Always
be prepared to give an answer to everyone who asks you to give the reason for the hope that
you have. But do this with gentleness and respect,"
2. Some object to the idea of apologetics because they say the human mind is
completely fallen.
a. (1 Corinthians 2:14) "The man without the Spirit does not accept the things that come from
the Spirit of God, for they are foolishness to him, and he cannot understand them, because they
are spiritually discerned."
b. It is true that man is fallen and every part of us is tainted with sin, but every part is not as
corrupted as it could be.
c. The mind is fallen, but it is still given by God and very useful. The proper function of the
mind is to come to grips with God’s revelation and to return to him.
d. If the mind is unimportant, then truth cannot matter very much.
3. Some object to the idea of apologetics because they feel that God has given
preaching as the means to bring people to faith.
a. (1 Corinthians 1:21) "For since in the wisdom of God the world through its wisdom did not
know him, God was pleased through the foolishness of what was preached to save those who
believe."
b. Paul is not claiming that preaching lacks intellectual content, but only that it seems foolish at
first to the world which is judging through a faulty value system.
c. Preaching in the New Testament has a strong intellectual content.
d. They applied themselves to the philosophical, social and intellectual background of those to
whom they spoke. This required apologetic skill.
e. The gospel cannot be reduced to reason along, but it does not run counter to reason.
f. There are no intellectual barriers great enough to stop us from presenting the gospel in an
understandable fashion.
* 225.
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1. The Bible writers use apologetics. Isaiah and Jeremiah, Paul in Athens, and
Jesus with the Jews in John 7-9.
2. The incarnation in an example of apologetics.
3. The gospel and its values once dominated the legal, political, economic and
social systems of many societies.
a. The idea has come about that religion is a private thing that in individualistic and not social
because it belongs to the realm of subjective values.
b. People feel that facts of history and science belong to the public area of life and values
belong to the individualistic area.
c. Any educated person should know certain basic historical and scientific “facts”. Historical
“values” can be equally true.
4. We need to earn a hearing for the truth of God in the arena of public ideas.
* 226. Why is there a decline in apologetics today?
1. We have uncritically accepted the assumptions of the Enlightenment.
a. For over two hundred years we have we have move away from the metaphysical to think
only in terms of cause and effect and not in terms of purpose.
b. “Reality” is restricted to only one area; that which we can see and measure.
c. It is a myth to think that there is only one way of looking at the world.
d. Romance, reliability, friendship, honor, and beauty are all not fully defined by science and
yet they are very valuable and real.
2. We have not dealt adequately with pluralism.
a. We have not fought well with religions from equally advanced societies. We have
conquered tribal religions with technology, but have not done so well with Islam.
We have
not communicated on their level. (1 Corinthians 9:22) "To the weak I became weak, to win the
weak. I have become all things to all men so that by all possible means I might save some."
3. We have abandoned our foundations in an absolute truth of Scripture.
a. Without surety in God’s Word, we have nowhere to stand.
* 227. Five Faces of Secular Man
1. Monism
a. This is the philosophical position underlying both Hinduism and Buddhism. This is also
very much a part of the New Age Movement.
b. This is in part a reaction to materialism today.
c. Eastern monism views all reality as a unity. There is good and bad, divine and human, truth
and falsehood, and they are all united. There is something attractive about this unity in the
universe and being a part of the “one.”
(1.) We are all going the same way and a part of the same flow.
(2.) This finds support today in modern physics and quantum theory.
(3.) This produces a spirituality without any ethical claims.
d. The future is not a personal relationship with my creator but instead a rejoining with the
impersonal “One.” I shall be wiped out and return into the great sea of unity.
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e. We may rejoice that there is a recognition of spirituality. This gives us an opportunity to
address the idea of religion. (as opposed to materialism that rejects an idea of spirituality) We
must realize that this is gaining ground in the West because of the staleness and lifelessness of
the western church. People want a spiritual experience.
f. Make friends with these people. They seek spirituality. We have the true spiritual
experience.
g. Take them to exciting dynamic Christian worship. Spend time with them talking about the
God who can change and transform your life and wants to enter into a I – You relationship
with all people.
2. Humanism
a. This is almost a religion in many parts of the world. This is the worship of mankind and his
accomplishments.
b. Humanists do not believe in God, heaven or hell. This life is all there is.
c. All of mankind’s problems are caused by man and can be solved by man.
d. This is a view that is appealing to the able, sophisticated and wealthy.
e. There are two types of humanism:
(1.) Optimistic Humanists –
(i) These are often scientist. Science has produced most of the advancement for mankind.
(ii) Science may solve all our problems.
(2.) Pessimistic Humanists –
(iii) This groups says science has caused many of our problems by allowing us to make bigger bombs.
(iv) Developments in technology has allowed us to produces the most destructive wars and do the most
terrible crimes to man and society.
(v) The world is not getting better.
(vi) Many of these people are artists.
f. Christianity has the only true answer. Only Christianity can give honor to man because he
has real value because of his origin. Humanists believe he is a collection of chemicals. He
came from plankton and is headed for extension. They why treat man with any respect. There
is no reason in the humanistic position. If people are made in the image of God, you must treat
them with respect and dignity.
g. Christians are neither optimistic or pessimistic, they are realists. They know there is much
evil in man and also know that he was created in God’s image and is redeemable. We must
take into account the full story of Genesis 1-3.
h. We can agree with the humanists on some points but must show him that only the Christian
view fully explains man.
i. Mankind is the way he is because of choice. Choice is a godly feature for which we are
going to be held accountable.
j. Humanists value love and we can trace that love back to its source.
k. Only Jesus is the proper man. There has never been one like him and there never will be
again. This cannot be explained by evolution or by his environment but only by who he is.
3. Narcissism
a. This is the preoccupation with self. (sometimes called Materialism)
b. The ancient myth of Narcissus is helpful. He was a handsome youth in love with the nymph
Echo. He was promised a long life as long as he did not look gaze at an image of himself. One
day he passed a pool and saw a revelation of himself and fell was infatuated with himself. He
could no longer respond to Echo. He tried to embrace himself and fell in the water and died.
The Greek goddess of retribution killed him. He was condemned to eternal frustration in love
with his own image.
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c. These people are blind to the needs of others and see only themselves.
d. These are “New Russians.”
e. There is a great deal of insecurity.
f. In Christianity we are not just individual islands along in a sea of people. We belong to one
another.
g. The narcissist is not only selfish, but he is hostile to authority and fearful of dependence.
h. He is preoccupied with his private world of self-reliance and self-love, and self-fulfillment.
i. He feels everything he does that is wrong is someone else’s fault. If he is an island to
himself, then he is also a law to himself.
j. He may attend church because , “It makes me feel good.” This is for himself. (The choir
entertains him.)
k. Christianity calls us to surrender self to Christ’s lordship.
l. Narcissism starts with optimism and leads to despair, loneliness and emptiness.
m. Christianity begins with the giving up of self and ends in joy.
n. We need to communicate that God loves them unconditionally. They are beautiful in God’s
eyes.
o. They need to no longer hang on to loving themselves in fear that no one else loves them.
4. Agnosticism
a. This is the idea that it is not possible to know about God. There may not be any God, but if
there is, then we cannot know him.
b. This is viewed as intellectually respectable, the idea of pushing God out of our world.
c. Man is insignificant and limited to the point that he can never know for sure about God.
d. It is true that man cannot fully understand the divine. Man cannot find God. But God has
chosen to reveal himself to man.
e. We must point out that God has done what we cannot do. He has contacted us.
f. The agnostic says that no one has ever seen God, and that is true. But the Son has made his
Father known. (John 1:18) "No one has ever seen God, but God the One and Only, who is at
the Father's side, has made him known."
g. We must point out the coming of Jesus and the resurrection and God’s contacting of us.
h. Many agnostics are not really agnostics, but instead simply refuse to believe because of the
moral implications. If they recognize the existence of God it would change their life too much.
In this case the holiness of God needs to be pointed out. God is not to be ignored and he holds
us accountable.
5. Pragmatism.
a. Does it work? This is the question. Theory is not as important as use.
b. In this situation we need to recognize “felt needs.” We need to point out how Christianity
meets needs of loneliness, temptation, fear or whatever.
c. We need to point out that Christianity works because it is true.
d. They fee people in the church are hypocrites. They do not see a change in their life.
e. We need to show them Christian lives that are changed by the power of the indwelling Holy
Spirit.
f. God is at work. He has not finished yet and we still sin, but he is at work.
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g. Personal testimony may be helpful here. The testimony of one who has been changed from
a drug addict to a faithful Christian may be helpful.
* 228. The Task of the Christian Apologist
1. Identification
a. The problem with much apologetics is that it is adversarial.
b. Victory becomes more important for self-esteem than for truth.
c. We need to maximize the common ground that we share with people. We need to
experience some of their pressures.
d. Jesus did not advise or command us from far away in glory. He came to earth. He knew our
condition.
e. Too often Christians stay in the Christian ghetto because it is more comfortable and then
they use up all their energies maintaining their ghetto.
2. Investigation
a. We must find out where the person we are trying to help lives emotionally and psychically.
b. What is his attitude about life? How has his past experiences shaped his view?
c. Too often we talk more than we listen. We need to hear the other person.
d. The good doctor diagnoses before he prescribes.
3. Asking Questions
a. We must ask thought provoking questions, not just “yes / no” questions.
b. We want to cause the other person to think about his position. We want him to wonder if he
is right about that or to consider his position instead of just reciting it.
c. We must plant doubts in his mind about is position.
4. Translation
a. People do not know our Christian words.
b. What do we mean by the “cross?” Jesus, revelation, salvation, sin, justification.
c. Many people are simply ignorant of the basic facts of the gospel.
d. We need to make sure the words we use are really understood. Kingdome of God, Eternal
Life.
e. Many people today now think in pictures and images and we need to communicate more
graphically. (Example of mime at prison)
5. Relation
a. We must relate the all sufficient Christ to the felt need of the person we are working with.
b. His most important need is for Christ as Savior, but he has felt needs that are easier to relate
to because he is open in that area.
c. Often the gospel is “caught” instead of “taught.”
d. People are often more touched by love than our logic.
e. Begin where the person you are talking to is
f. We must learn to take our opportunities when they come.
g. All truth is true, but some is more relevant than other. Find out what is needed and present
it.
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h. Do not be embarrassed to open your Bible.
i. Do this in a non-threatening and non-authoritarian manner.
j. Remember the Word of God is a sharp sword and God will do his work through it.
k. You are showing that Christians do not make up their religion as they go along.
6. Major on Jesus and his resurrection.
a. Jesus is the center of the gospel.
b. Jesus is what is attractive.
7. Distinguish between smoke screens and real problems.
a. If a person has a real problem and you solve that problem to his satisfaction, then he should
have no further reason not to accept the gospel.
b. If the person is unrepentant then he can produce one excuse after another.
8. Be direct
a. We are talking about the most important matters of life and death.
b. We must be clearly understood. We must also be tactful.
c. It is refreshing to hear someone speak with authority about important issues.
* 229. The Existence of God
1. A lack of belief in God
a. Most people in the world accept the existence of God. This is true for most people today and
most people throughout history. But in modern time there are some who claim not to believe
in the existence of God. This is actually a small percentage. (My neighbor said, “I have
always believed.”)
b. For some the science of modern times has pushed the existence of God out of their mind and
they feel an intellectual conviction that he is something of past ignorant times.
c. (Psalms 14:1) "For the director of music. Of David. The fool says in his heart, "There is no
God." They are corrupt, their deeds are vile; there is no one who does good."
d. This is not just the words of the ignorant, but the words of the rebellious.
e. Many times the life of the individual is easier if he rejects the idea of a God. Sinners do not
want a God who judges their deeds.
f. The lack of a felt need for God also encourages atheism. Too often people are so busy with
day-to-day life that only in the times of crisis do they think about God. (crosses on graves)
2. Discover the reason
a. Why is the person an atheist?
b. Where has this idea come from?
c. Is it a reasoned conclusion or an emotional one? Do they feel God abandoned them at some
time in the past?
3. Examine the Logic
a. Whatever the reason for the person’s atheism, he will be convinced that he has a reason.
b. He will say, “You cannot prove God’s existence.”
c. To prove something you will have to show that it is certain and cannot be otherwise.
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d. You cannot prove that the sun will rise tomorrow. You cannot prove that your wife loves
you. You cannot prove that there is necessarily a link between cause and effect.
e. Firm proof is rare. In some cases of mathematics and philosophy it is possible, but this is
rare.
f. Scientific method does not “prove” things.
g. Scientific method is inductive. It begins with what is observed and seeks to establish a
“law” that describes what happens.
h. This begins with what is observed and works backwards to find a law that describes what
has been observed.
i. Proof, requires that your conclusion follow logically from some previously established and
outside known truth.
j. God is the ultimate in the universe and therefore no outside higher truth exist from which to
begin a proof of his existence.
k. This is to say that the existence of God cannot be proven in the logical sense, but we can
show very good reason for a belief in his existence.
4. Outline the consequences
a. It is very liberating to dismiss the idea of God. It leaves you free to do as you please. But it
also creates problems and it is your job to point out some of the difficulties.
b. The problem of the world we live in. If there is no creator, then how did it originate.
c. Even Darwin in the beginning of The Origin of the Species acknowledged God as the source
of the evolutionary process.
d. Every finite thing is caused. It has to start somewhere.
e. Without a creator, one is left to believe that the world arose out of chaos, that order has come
from disorder.
f. How do we explain the fact that we live in a world that appears designed for humans to live
in.
g. If the circumstances of our planet were only slightly different, life would not be possible,
much less human life.
h. We see evidence of design in the laws of physics, in biology, in life in general.
i. If you see design in a watch or car, how much more is there in the human.
j. The problem of personality. The existence of man as a person points to our Creator who
made us in his image. If not, where did personality come from?
k. A basic conviction is that there is a distinction between mind and body.
l. I am more than just the chemical interaction of my fleshly body.
m. I have consciousness.
n. Intelligence, reason, joy, and love cannot be explained by chemical interactions.
o. There is more to man than the physical. That “personhood” is our creation in God’s image.
p. The problem of values. Humans have values.
q. All of these are not just taught but some are universally possessed. Truth, goodness, beauty,
creativity, love.
r. The explanation is that they are placed in our world and in our lives by our creator and point
to some aspect of his nature.
s. The problem of religion.
t. No race in history has ever existed without religion.
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u. It is often the most powerful force in society. Example in Islam today.
v. What can account for this? All our other instincts have realities to which they point; hunger
sex, etc. Is it not logical to believe that religion too points to the existence of something to
satisfy it, God.
w. The problem of conscience.
x. There exist a moral standard. What is it origin?
y. It is most logical to assume this was placed here by our creator.
z. The problem of mankind.
aa. How do we view man?
bb. If we are a collection of chemicals then there is no basis for the value of man. It does not
matter how you treat man. You may kill or preserve, there is no difference.
cc. Only if man is created in God’s image do we find any justification for the preservation of
human life. Only in this view do we find any reason for how we view mankind.
dd. In our society exist some ideas that are most likely explained by the existence of a creator
God. (These things are easier to explain if there is a God.)
ee. Order – all societies like order. Why? There is a transcending order from which we are
derived.
ff. Play – This is a stopping for a moment our “living towards death.” This is odd if there is no
purpose in life. We do not play to develop hunting skills as animals.
gg. Hope – This is a universal part of human experience and continues to the end of life.
hh. Damnation – We feel that some actions deserve more than human punishment. Death is
not enough for some crimes. Death is not sufficient payment for the Holocaust.
5. Suggest an alternative to disbelief.
a. These questions should force the atheist to examine the results of not believing in God and
then we may present an alternative.
b. It may be helpful to ask for his help by saying, “Suppose for a moment that there is a God
and that he wants to reveal himself. How do you think that he might do it?” Then present how
he has done it.
c. First he might create a good world that contains things that display the wisdom, skill, and
power of the Creator.
d. Create people who have free will and can respond to love.
e. Place within their hearts values that point to God, like beauty, goodness, creativity, harmony,
and speech.
f. Give them a conscience that will alert them to the idea of right and wrong.
g. You might put a God shaped blank in their hearts that can only be filled by God.
h. You might show you hand in the course of history. (Israel)
i. You might finally come in person.
j. (Philippians 2:6-7) "Who, being in very nature God, did not consider equality with God
something to be grasped, {7} but made himself nothing, taking the very nature of a servant,
being made in human likeness."
k. (John 1:18) "No one has ever seen God, but God the One and Only, who is at the Father's
side, has made him known."
l. (Colossians 2:9) "For in Christ all the fullness of the Deity lives in bodily form,"
m. This brings the person you are talking with to look at Jesus.
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n. The Bible does not try to prove God, but it does point us to the one person who can show us
God.
* 230. The Person of Jesus
1. See the book The Evidence for Jesus by R.T. France
2. The existence of the historical Jesus is overwhelming.
a. Roman, Jewish, and archeological sources attest to his existence.
b. But those who know him believed he was more than human.
c. (Colossians 1:15-17) "He is the image of the invisible God, the firstborn over all creation.
{16} For by him all things were created: things in heaven and on earth, visible and invisible,
whether thrones or powers or rulers or authorities; all things were created by him and for him.
{17} He is before all things, and in him all things hold together."
d. (Jude 1:24-25) "To him who is able to keep you from falling and to present you before his
glorious presence without fault and with great joy-- {25} to the only God our Savior be glory,
majesty, power and authority, through Jesus Christ our Lord, before all ages, now and
forevermore! Amen."
e. This view of a man by a Jew is amazing. They were strongly monotheistic and to call Jesus
“God” was a great testimony as to what they thought of him.
3. Jesus’ Influence
a. He has been the dominant person in world history from his day until now.
b. His followers are worldwide.
c. Others leaders have offered hope but usually to one class of people at the expense of others.
This is not true with Jesus.
4. Jesus’ Teachings
a. His teachings predominate our society and life.
b. They were memorable and powerful.
c. He said the long awaited Kingdom of God had actually arrived with him.
5. Jesus’ Character
a. At his trial false witnesses could not even give testimony without it conflicting.
b. The solder at the cross even declared him innocent.
c. His friends claimed him to be without sin.
d. Pilot three times declared him to be not guilty.
6. Jesus’ Miracles
a. These were so well attested that his opponents could not deny them but were forced to claim
they were from the Devil.
b. In Acts 19:13-16 some Jewish people are trying to claim his power without submitting to his
Lordship. They believed in the miracles.
c. There are several prohibitions in later Jewish literature about healing in Jesus’ name.
7. Jesus’ Fulfillment of Prophesy
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a. The Old Testament spoke of a day when God would judge, when one of David’s
descendants would rule, when one of Abraham’s descendants would bless all people, of a
prophet like Moses, of a Suffering Servant, and others. This came true in Jesus.
b. Jesus fulfilled text that were written centuries before his birth.
8. Jesus’ Claims
a. He had much to say about himself.
b. (Matthew 11:27) ""All things have been committed to me by my Father. No one knows the
Son except the Father, and no one knows the Father except the Son and those to whom the Son
chooses to reveal him."
c. He called god “Abba” or daddy.
d. He claimed to be able to forgive sins.
e. He accepted devisee worship. (John 20:28) "Thomas said to him, "My Lord and my
God!""
f. He said the eternal destiny of people depended on their relation with him.
g. Jesus cannot be accepted as a good moral teacher and rejected as God. If he is not God then
he is not good. If he is not God then he is either a lunatic or the Devil.
9. Jesus’ Death
a. Jesus said that his death would draw all men to him, and it has done that.
b. The death of Jesus did not slow down the Christian faith but instead was the spark that set
ablaze.
c. The cross became the symbol of the movement.
d. Jesus predicted his own death and its results.
e. This is exactly what Jesus’ death did. (2 Corinthians 5:19) "that God was reconciling the
world to himself in Christ, not counting men's sins against them. And he has committed to us
the message of reconciliation."
* 231. Overcoming the Problem of Miracles
1. What is a miracle?
a. Some define a miracle as a suspension of natural law. Is this definition good?
b. A miracle is an event that is an exception to the normal pattern of events but is not
necessarily contrary to the normal pattern of events.
c. This is the idea that God gives rain and caused grapes to grow over time and eventually wine
in made, but in Canaan Jesus did this same thing in an “open” and direct way. What he did
was not a contradiction to what normally happens, but it was an exception.
d. Another example would be that the body normally takes time to heal itself. Jesus did this in
an instant what would have otherwise taken a long period of time.
e. I have difficulty with this definition of a miracle. I feel it is not an adequate explanation.
f. It is often difficult to identify what is a miracle and what is not.
g. Some things we may be able to explain with more knowledge.
h. Some things are strange to us or to our situation. Things do not usually float around, but in
space they do.
i. So it is difficult to identify all miracles.
j. Miracles are perhaps better understood as God acting in the natural world.
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k. God reaches into the ordered world he has created and acts.
l. The hand of God reaches in and because it is from the outside, our internal laws do not
explain what takes place.
m. This activity does not destroy our natural laws. In fact, in a world of chaos and disorder,
there would be no way to identify a miracle. If there was no internal order, we would not be
able to distinguish an external action.
n. Why do we believe there is a rational explanation to everything? Why do we believe that
what is inside our experience can explain what happens when the outside reached in?
o. A miracle does not violate any natural laws and it does not suspend the laws, it is simply an
action from outside of natural law. We might even say what when God acts in our world it is a
miracle.
p. A God who could not intervene in his creation would not be worthy of our worship or
prayers.
q. Theology offers a working arrangement that allows the scientist free to conduct his
experiments and the Christian free to pray.
r. We must also point out that the Devil can also perform miracles.
2. Evidence
a. The Bible records miracles frequently as God’s self-disclosure.
b. The place we would expect to find miracles most is in the coming of God to earth and in his
dying and raising. This is exactly what we see in Scripture.
c. The Bible does not describe a time or miracles and a time when they are not, but simply
records them.
d. We must be careful to try to prove or disprove a miracle that is not stated as such in
Scripture. We may be dealing with an unknown natural event or with a demonic miracle.
* 232. The Problem of the Resurrection in Evangelism
1. The Incarnation is a true incarnation and not a theopany.
a. No good scientist would say that the resurrection cannot be possible without first examining
the evidence. That is what we are asking for is an honest look at the evidence.
b. We are not discussing the theology behind the resurrection and its meaning, but only here
interested in the fact of its reality.
2. The Cross
a. This is evidence that refers to a real death occurring.
b. Some reject the idea of a resurrection because they deny the idea of a real death.
c. Jesus was executed in full view of many people.
d. The Romans were experts at death in this manner.
e. Blood and water came out and shows that death had already occurred in that the blood had
already began to separate. (John 19:34-35) "Instead, one of the soldiers pierced Jesus' side
with a spear, bringing a sudden flow of blood and water. {35} The man who saw it has given
testimony, and his testimony is true. He knows that he tells the truth, and he testifies so that
you also may believe."
f. It is unreasonable to believe that there was not a death, that an injured man recovered and
three days later walked out of a guarded tomb after moving the stone and unwrapped the grave
clothes and spices.
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3. The Church
a. How do we explain the existence of the church.
b. The church preached that his resurrection proved that he was the “Son of God” and they
spread this throughout the known world. (Romans 1:4) "and who through the Spirit of
holiness was declared with power to be the Son of God by his resurrection from the dead: Jesus
Christ our Lord."
c. The church had three special features:
d. A day – Sunday – the day of resurrection - They changed the Jewish day of worship from
Saturday to Sunday because of the resurrection.
e. Baptism – the rite of death, burial, and resurrection - (Romans 6:3-4) "Or don't you know
that all of us who were baptized into Christ Jesus were baptized into his death? {4} We were
therefore buried with him through baptism into death in order that, just as Christ was raised
from the dead through the glory of the Father, we too may live a new life."
f. A special meal – communion – this was to remember the death and resurrection of Jesus
(Celebrated in joy because of his resurrection. Acts 2:46)
4. The Tomb
a. There is general agreement that the tomb of Jesus was empty on Easter morning. If this had
not been the case, then the Jewish and Roman authorities could have easily silenced the claims
of the early church.
b. Even if the disciples could have stolen the body, it is unreasonable that they would have.
They had deserted him in his time of need. They felt their time with him was over and they
felt defeated. The disciples did not expect the resurrection. The disciples died for their faith.
How could they do this if they know it not to be true?
c. The only remaining explanation is that Jesus rose.
5. The Appearances
a. 1 Corinthians was written about 20 years later and says there were still plenty of eyewitness
of the resurrection.
b. Peter
c. The Twelve
d. More than 500
e. The gospels record others to the women, walkers on the road, by the lake, in the upper room,
and on the mount of ascension
f. Hallucinations tend to happen to individuals.
g. Jesus even at fish with his disciples.
6. The Evidence of Transformation and Massive Testimony
a. Those who claim to have met Jesus have had their lives transformed.
b. All the apostles, including Thomas, came from unbelief to belief.
c. Today this change runs into the billions of people.
d. This is not restricted to one area or one race or one period of time.
e. Today more than 1.5 billion people believe in the resurrection as the heart of Christian faith.
f. Many of these people are willing to die for this conviction. What reasonable explanation can
you give for this fact?
7. The Evidence of Encounter
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a. This is the one way above others to be convinced of his resurrection. To meet him.
b. We may not know all of theology, but we know the one in whom we believe. (2 Timothy
1:12) "That is why I am suffering as I am. Yet I am not ashamed, because I know whom I
have believed, and am convinced that he is able to guard what I have entrusted to him for that
day."
* 233. Overcoming the Problem of Evil and Suffering in Evangelism
1. The problem defined
a. A god who is good and loving would not want to allow evil and suffering in his world.
b. A God who is all-powerful would remove evil and suffering from his world.
c. Therefore, if God is both good and powerful, there would be no suffering or evil in the
world. But there is.
d. Therefore a good and powerful God does not exist.
2. The flaw in the argument.
a. The third point does not necessarily follow from the first two.
b. There could be many reasons that why God might allow evil and suffering for a period of
time.
c. We can conclude from the first two points that evil and suffering will not exist in the world
forever, but have not yet reached the end.
d. If God were to remove all evil and suffering from the world today, then we too would be
removed because we are partly evil.
e. We believe that God is both good and omnipotent.
f. Because God is all powerful he could remove suffering, or he could work events so that
suffering comes out for his purposes.
g. We see only part. We have not yet seen the end. We have seen only a few moments of a
grand plot and have no comprehension of the overall plan.
3. Four limitations on God’s design for our good.
a. The nature of our world.
(1.) Our world is consistent.
(2.) The same knife that cuts bread also cuts my hand.
(3.) The same gun that kills a wild animal for food also kills people.
(4.) Gravity that keeps me on earth is not suspended when I fall from a window.
(5.) Pain can serve as a warning sign of danger.
b. The existence of Satan
(1.) We cannot blame our sin upon Satan but the Bible teaches us of his activity in our world.
(2.) The devil is not an equal and opposite force against God. He is limited and created. He is on a chain, but it
is a long one.
c. The fact of free will.
(1.) Free will is a source of pain and evil in our world.
(2.) In order for there to be real love, there must be the freedom to choose the opposite, and often people do.
(3.) Often man has chosen to do things that are evil and harmful.
d. The interdependence of a fallen world.
(1.) How do we explain “natural disasters?”
(2.) Our world is interconnected and the fall has had an effect on it all.
(3.) The human race is tainted with sin.
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(4.) We are not separate individuals but are a part of fallen creation.
(5.) We must say that suffer as a whole, is linked to sin as a whole.
4. What has God done about evil and suffering?
(the cross)
a. The cross shows that God is no stranger to pain and evil.
(1.) Jesus became man and suffered.
(2.) God has shared in our humanity and in our suffering.
b. The cross shows that God loves through pain and suffering.
(1.) Too often people get the wrong idea that suffering is a punishment from God and that it means that God is
rejecting them.
(2.) The cross shows that this is not true. It was into God’s hands that Jesus committed his spirit in his time of
suffering.
(3.) (1 Peter 4:19) "So then, those who suffer according to God's will should commit themselves to their faithful
Creator and continue to do good."
c. The cross shows how God uses pain and transforms evil.
(1.) The events of the cross were the result of evil men with evil intentions but God used it as the greatest
trumpet.
(2.) God made good come out of evil.
(3.) Sometimes God uses pain to reach us.
d. The cross shows God’s victory over pain and evil.
(1.) The resurrection follows. This is God’s victory.
(2.) On the cross Jesus dealt with sin and suffering at its root.
(3.) We look forward to a time when Christ’s victory on the cross will have its fully effect and sin and suffering
will be fully defeated. (Romans 8:17-23) "Now if we are children, then we are heirs--heirs of God and coheirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory. {18} I
consider that our present sufferings are not worth comparing with the glory that will be revealed in us. {19} The
creation waits in eager expectation for the sons of God to be revealed. {20} For the creation was subjected to
frustration, not by its own choice, but by the will of the one who subjected it, in hope {21} that the creation
itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God.
{22} We know that the whole creation has been groaning as in the pains of childbirth right up to the present
time. {23} Not only so, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait
eagerly for our adoption as sons, the redemption of our bodies."
5. Remember
a. "After 2000 years no one is going to think of a question that will bring Christianity
crashing."
b. "We don't have to commit intellectual suicide to become Christians, or kiss our brains
goodbye."
c. "Unbelief doesn't destroy truth."
d. "Faith goes beyond reason, not against reason.”
* 234. Discipleship
* 235. The Need to Grow
1. New Life
a. As we do evangelism, some seed fall on hard soil, but some on good soil so new life springs
forth from the seed. Once this happens the plant needs to be tended or the new sprouts could
suffer from malnutrition, or be crowded out by thorns and weeds and die. The purpose of
planting seed is to get plants that will grow, reach maturity, and be seed-bearers.
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2. In 1 Corinthians 3: 6, Paul states, "I planted the seed, Apollos watered it, but
God made it grow."
a. Here we see the different responsibilities involved in Christian disciple making.
3. Our responsibility continues
a. We become a "gardener," or a spiritual parent, or a discipler--all of which are biblical
pictures of the person involved in the watering process.
b. Hebrews 5: 11-13 applies to so many believers today: "We have much to say about this, but
it is hard to explain because you are slow to learn. In fact, though by this time you ought to be
teachers, you need someone to teach you the elementary truths of God's word all over again.
You need milk, not solid food! Anyone who lives on milk, being still an infant, is not
acquainted with the teaching about righteousness."
* 236.
1. From Matthew 28:18-20 we see that Jesus Christ also had discipleship in view
when He gave this commission to His disciples. He desired that those coming into
His Body would:
a. identify with Him as their Lord through baptism,
b. follow Him as their Lord through obedience.
2. The converts were to follow and obey their Lord and learn from Him.
a. This is a dynamic, life-process--one that begins with conversion but continues on to our
grave.
3. Evangelism and discipleship in the N.T. are inseparably linked together.
a. Every place Paul and Barnabas went, their evangelistic effectiveness was measured not by
decisions, but by disciples--not by the preaching of the message, but by producing men who
wholly followed the Lord.
b. Illustration
(1.) The purchasing and transplanting of the young plants may be compared to the job of evangelism, whereby
men are removed from the realm of Satan and planted in God's Kingdom.
(2.) The planting of them in the garden together is the task of forming a church. The tending of the garden is the
job of building disciples.
(3.) The mature fully-grown tomato is like the mature Christian, who is being conformed to the image of Christ.
This is the ideal in quality toward which we aim.
* 237. Parenthood
1. Paul uses the illustration of "parenthood" to teach the importance of taking care
of new converts.
2. 1 Thessalonians 2: 11-12
a. Paul said to the Thessalonian believers: "For you know that we dealt with each of you as a
father deals with his own children, encouraging, comforting, and urging you to live lives
worthy of God, who calls you into His Kingdom and glory." (1 Thessalonians 2: 11-12).
3. Do you believe from this verse that Paul discipled people on a one-to-one basis?
a. Why or why not?
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b. In 1 Corinthians 4: 14-17 Paul writes, "I am not writing this to shame you, but to warn you,
as my dear children. Even though you have ten thousand guardians in Christ, you do not
have many fathers, for in Christ Jesus I became your father through the gospel. Therefore I
urge you to imitate me. For this reason I am sending to you Timothy, my son whom I love,
who is faithful in the Lord. He will remind you of my way of life in Christ Jesus, which agrees
with what I teach everywhere in every church."
4. What attitude does this show Paul had for the Corinthians?
a. Paul looked at them as his children. They were in fact his spiritual offspring because he
brought them to Christ. He was encouraging them to imitate his life and faith. He was taking
continued responsibility for their spiritual well-being by sending Timothy to them. He could
not go himself.
* 238. Spiritual Discipline is for the purpose of developing a godly life.
Richard Foster wrote Celebration of Discipline in 1978
1. Discipline, a Need of Today
a. The subject of spiritual disciplines has become one of the topics of great interest in recent
years. Richard Foster's Celebration of Discipline and Dallas Willard's The Spirit of the
Disciplines have helped to bring a renewed interest in disciplined Christian living in an
undisciplined culture. Don Whitney's Spiritual Disciplines for the Christian Life, which
includes evangelism as a discipline, is also good.
b. Related studies such as Experiencing God by Henry Blackaby and Claude King, which
focus on developing an intimacy with God, have been popular in the last few years. Such
emphases have helped to shift the focus for many believers away from a "what's-in-it-forme" attitude to a more biblical concept of living focused on honoring the will of God.
c. Spiritual disciplines refer to the New Testament reality that, while we are saved by God's
grace, we are called to live lives worthy of our calling. Discipline and self-control in our
time is not very popular.
d. Many people think of discipline in negative terms—with images of monks cloistered in
seclusion, stern-jawed Olympic hopefuls who have given up a "normal" life for their goals,
and so on. We may admire such people to some extent; we just don't want to pay the price to
be like them.
e. Foster notes that the key to the disciplines is not sternness but joy: "The purpose of the
Disciplines is liberation from the stifling slavery to self-interest and fear. . . . Singing,
dancing, even shouting characterize the disciplines of the spiritual life."
f. Disciplines give focus and structure to the heart of what Christianity is: a personal,
intimate relationship with our Creator. The disciplines give focus to the larger view of
Christianity. Rather than focusing on specific details that look "Christian," such as turning
the other cheek or going the second mile, the disciplines produce that "sort of life from
which behavior such as loving one's enemy will seem like the only sensible and happy thing
to do."
g. Discipline for the sake of discipline leads to bondage and legalism. However, a lack of
discipline leads to an unproductive life at best and a shipwrecked life at worst.
2. (1 Timothy 4:7) "Have nothing to do with godless myths and old wives' tales;
rather, train yourself to be godly."
3. Discipline without direction is drudgery.
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* 239.
1. We believe that when Christ returns, we will be made holy or godly. But we are
not to just wait for holiness, we are to work towards it now.
2. (Hebrews 12:14) "Make every effort to live in peace with all men and to be
holy; without holiness no one will see the Lord."
3. The question is. “How can we become holy or godly?”
4. The answer is found in 1 Timothy 4:7 in that we must train ourselves to be
godly.
* 240. Spiritual Disciplines are those personal and corporate disciplines
that promote spiritual growth.
1. We will look at: Bible Intake
2. Prayer
3. Worship
4. Evangelism
5. Service
6. Stewardship
7. Fasting
8. Silence and Solitude
9. Journaling
10. Learning.
11. Others include: Confession, Accountability, Simplicity, Submission,
Celebration, Affirmation, and Sacrifice. (and others)
a. We should not see this list as list of actions that when done, will guarantee a certain result.
b. What is the difference between “faith” and “magic”? In magic, if you say the right words,
the spell works. Many people in the church view the actions of Christianity in this way. (like
magic: Rub the lamp three times, and the magic god will come out and grant your wish.)
* 241. The Purpose of a discipline is more important than the action
itself.
1. There is little value in practicing a musical instrument apart from playing that
instrument; there is also little value in doing a spiritual discipline apart from living a
spiritual life of godliness.
2. The goal that united the disciplines together is “godliness.”
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3. The disciplines are the God given means or avenues which we use to grow in
godliness.
4. God has chosen to pour out his blessing through these disciplines.
5. We could say they are the channels though which God chooses to bless.
a. This should not be confused with the false idea of the channels of God’s grace or the
sacraments.
* 242. How God Changes and Forms us in Godliness
1. Sometimes God uses our friends or other people to shape us in the direction he
wants us to go.
a. (Proverbs 27:17) "As iron sharpens iron, so one man sharpens another."
2. God uses the circumstances around us to shape us in the direction he wants us to
go.
a. (Romans 8:28) "And we know that in all things God works for the good of those who love
him, who have been called according to his purpose."
3. The third way God shapes us if from within. He uses the spiritual disciplines to
shape our lives.
a. This is the only one that is voluntary and that we have control over.
b. We have a great deal of choice in whether we engage in this or not and also how much we
allow it to shape our lives.
4. The disciplines are like the paths of God’s transforming action.
a. We choose to place ourselves in these “paths” or ways which we know God works.
b. We know that God “blesses” through these actions, so we choose to do these events.
c. We may say that “these are channels of God’s grace” but we need to be careful in how we
define “grace” and not adopt the Catholic idea that “grace” flows through the seven
sacraments.
5. In the spiritual disciplines we choose to do something that we would not
ordinarily do in order to become something that we want to become, - godly.
* 243. God expects us to practice the spiritual disciplines.
1. (1 Timothy 4:7) "Have nothing to do with godless myths and old wives' tales;
rather, train yourself to be godly." This is a command, not an option.
2. (1 Peter 1:15-16) "But just as he who called you is holy, so be holy in all you
do; {16} for it is written: "Be holy, because I am holy."" Godliness and holiness is
not an option for the Christian.
3. (Proverbs 23:12) "Apply your heart to instruction and your ears to words of
knowledge."
* 244.
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1. (Matthew 11:29) "Take my yoke upon you and learn from me, for I am gentle
and humble in heart, and you will find rest for your souls."
2. (Luke 9:23) "Then he said to them all: "If anyone would come after me, he
must deny himself and take up his cross daily and follow me."
3. (Galatians 5:22-23) "But the fruit of the Spirit is love, joy, peace, patience,
kindness, goodness, faithfulness, {23} gentleness and self-control. Against such
things there is no law."
a. These are purposefully actions
b. It is possible to “accidentally” learn. Just by going through live we do acquire a certain
amount of knowledge unintentionally, but we are much more effective if we purposefully seek
to acquire knowledge.
* 245. The practice of the spiritual disciplines leads to freedom.
1. We must not view spiritual disciplines as “works” to be done.
2. We must not view spiritual disciplines as something we do to “merit” the
blessings of God.
3. We must not view spiritual disciplines as “Christian duty” that must be
performed.
* 246.
1. Spiritual disciplines are like the practice of a musical instrument that results in
the freedom to play that instrument with ease.
2. Spiritual disciplines are like physical exercise that results in increased ability to
move with grace and ease.
3. If we only see the discipline itself, and do not see it as something that leads to a
good end result, then we will certain shy away from the discipline.
* 247. The Necessity of God’s Word
1. There can be no healthy Christian apart from knowledge of what is revealed in
God’s Word.
2. The Bible tells us about God, Christ, his standard and his will for us.
3. The essential information of Christianity cannot be found anywhere other than
the Bible.
* 248.
1. Today we are removed in time from the “events” of Christianity. The Bible
bridges the gap of time for us.
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2. We are also removed from the “interpretation” of the events of Christianity. The
Bible also interprets the events for us. It explains the meaning of the actions that
took placed.
a. This point is different than the Orthodox idea that the Church interprets religious history.
3. We believe in the inerrancy of Scripture, but we do not believe in the inerrancy
of the Church, therefore an understanding of the Bible is essential for true
Christianity.
* 249. Hearing God’s Word
1. This is one of the easiest disciplines. For most of us, hearing the Word of God,
means disciplining ourselves to attend a church where God’s Word is preached.
a. (Romans 10:17) "Consequently, faith comes from hearing the message, and the message is
heard through the word of Christ."
2. How often do we attend church?
3. How much of God’s Word do we hear at church?
a. Do we hear the sermon?
b. Is the sermon from the Bible?
c. Being present during preaching is not the same as “hearing” God’s Word.
* 250.
1. The Bible closely connects the hearing of God’s Word with the applying of it to
our lives.
a. (Luke 11:28) "He replied, "Blessed rather are those who hear the word of God and obey it.""
2. What other opportunities exist for people to hear the Word of God?
a. Bible on tape
b. Sermon tapes
c. Christian radio or television
d. Bible classes
e. (1 Timothy 4:13) "Until I come, devote yourself to the public reading of Scripture, to
preaching and to teaching."
3. How do we prepare ourselves to hear the Word of God?
a. Does this require preparation?
b. How is this different than hearing some other words?
c. (1 Thessalonians 2:13) "And we also thank God continually because, when you received the
word of God, which you heard from us, you accepted it not as the word of men, but as it
actually is, the word of God, which is at work in you who believe."
* 251. Reading God’s Word
1. A survey in the US showed that 11% of the general population reads the Bible
every day. Over 50% read it less than once a month or not at all.
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2. Of those claiming to be Christians, only 18% read the Bible each day, and 23%
said they did not read the Bible at all.
3. Jesus often ask a question about people’s understanding of the Bible by
beginning a question, “Have you not read, … ?”
4. (2 Timothy 3:16) "All Scripture is God-breathed and is useful for teaching,
rebuking, correcting and training in righteousness,"
* 252.
1. (Revelation 1:3) "Blessed is the one who reads the words of this prophecy, and
blessed are those who hear it and take to heart what is written in it, because the
time is near."
2. It is through the Word of God that God speaks directly to us and “directly”
guides us in our life.
* 253. The Practice of reading God’s Word
1. First – plan the time
a. Tape recorded copies of the Bible show that you can read the entire bible in 72 hours.
b. Different times are better for different people.
2. Develop a plan for going through the Bible.
a. This “map” helps to keep you on target.
b. Different plans exist.
3. Find a phrase or verse or idea to meditate upon.
a. This helps you to remember what you read.
b. This also helps with application.
c. Without meditating on what you read, it is possible to close your Bible and it have no effect.
* 254. Study of God’s Word
1. (Ezra 7:10) "For Ezra had devoted himself to the study and observance of the
Law of the LORD, and to teaching its decrees and laws in Israel."
a. He devoted himself
b. To the study
c. And observing the Law of the LORD
d. And to teaching its
2. (Acts 17:11) "Now the Bereans were of more noble character than the
Thessalonians, for they received the message with great eagerness and examined
the Scriptures every day to see if what Paul said was true."
a. There must be an examining of the Scripture in order to know the truth. You cannot know if
what you are taught is true unless you look at the Word of God yourself.
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3. (2 Timothy 4:13) "When you come, bring the cloak that I left with Carpus at
Troas, and my scrolls, especially the parchments."
a. Paul continued to study until his death.
b. All Christians need to continue to learn. Even Paul.
c. Just as physical warmth is a necessity in life, spiritual food is a spiritual necessity.
4. (John 17:17) "Sanctify them by the truth; your word is truth."
a. God’s Word is what sanctifies us.
b. God’s Word is what he uses to shape our life into a godly life.
* 255. How to study
1. The difference between Bible reading and Bible study is a pencil and paper.
2. Write down what you notice in the text.
3. What other passage teach a similar idea?
4. Outline the passage.
5. Cross references and a concordance can be helpful.
* 256.
1. Word studies can be helpful, as can studying a chapter, book, or topic.
2. How does the grammar, history, culture, and geography effect what is said?
3. This is not a “Scholarly commentary” but is simply me writing down what I
easily see from the text.
* 257. Memorizing God’s Word
1. When Scripture is stored in the mind, it is available for the Holy Spirit to bring it
to your attention when you need it.
2. (Psalms 119:11) "I have hidden your word in my heart that I might not sin
against you."
3. In Matthew 4:1-11 when Jesus was tempted, he was able to counter that
temptation with a passage of Scripture that he had memorized.
* 258.
1. (Proverbs 22:17-19) "Pay attention and listen to the sayings of the wise; apply
your heart to what I teach, {18} for it is pleasing when you keep them in your
heart and have all of them ready on your lips. {19} So that your trust may be in the
LORD, I teach you today, even you."
2. By knowing the Word of God we use it in witnessing. We are relying upon the
power of Scripture to do something beyond what we are able to do by ourselves.
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3. (Psalms 119:24) "Your statutes are my delight; they are my counselors."
a. God’s Word guides us through daily life.
4. By memorizing Scripture we always have God’s Word which we can meditate
upon.
* 259. How to memorize Scripture
1. Have a plan for memorizing
a. What will you memorize and when – did you succeed or fail?
b. This may be on a certain topic
c. This may have to do with a certain area of need for you
d. This may have to do with the text you are preaching from
2. Write out the verse
a. This way you can carry it with you on a card or page
b. Say it out loud
3. Draw pictures or verbal clues to help you remember
a. This could be the first letter of each word.
b. This could be a picture
4. Memorize it accurately
5. Find a method of accountability
a. This may mean checking off a list of Scriptures
b. This could be with other people
6. Review those Scriptures you have memorized
* 260. Meditation on God’s Word
1. Meditation is filling your mind with God and truth.
2. This requires content. Content!
3. This requires action. It requires serious effort.
4. Eastern meditation is emptying of the mind, Christian meditation if filling the
mind.
5. Worldly meditation uses visualization techniques to “create your own reality”,
Christian meditation means accepting God’s established reality.
6. Meditation – Deep thinking on the truths and spiritual realities reveled in
Scripture for the purpose of understanding, application, and prayer.
* 261. The Bible expects meditation
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1. (Joshua 1:8) "Do not let this Book of the Law depart from your mouth; meditate
on it day and night, so that you may be careful to do everything written in it. Then
you will be prosperous and successful."
2. (Psalms 1:1-3) "Blessed is the man who does not walk in the counsel of the
wicked or stand in the way of sinners or sit in the seat of mockers. {2} But his
delight is in the law of the LORD, and on his law he meditates day and night. {3}
He is like a tree planted by streams of water, which yields its fruit in season and
whose leaf does not wither. Whatever he does prospers."
3. (Psalms 119:98-99) "Your commands make me wiser than my enemies, for they
are ever with me. {99} I have more insight than all my teachers, for I meditate on
your statutes."
4. Because so many things of our modern world distract us and call out for our
attention, maybe isolation into a retreat setting is helpful in meditation.
a. I stopped on the Trace on the way to the office in the mornings.
b. What other possibilities are there?
* 262. How to meditate
1. Select an appropriate text
2. Stress this text in different ways
a. Stress different aspects of the text
b. I am the resurrection and the life.
c. I am the resurrection and the life.
d. I am the resurrection and the life.
e. I am the resurrection and the life.
f. I am the resurrection and the life.
g. I am the resurrection and the life.
h. I am the resurrection and the life.
3. Restate the text in different words.
a. This is especially needed with an old translation.
4. Ask, “What is the application” “How am I supposed to respond to this text?”
5. Pray through the text.
6. Don’t rush – take time
* 263. Applying God’s Word
1. The Bible promises the blessing of God on those who apply his Word to their
lives.
2. (John 13:17) "Now that you know these things, you will be blessed if you do
them."
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3. (James 1:25) "But the man who looks intently into the perfect law that gives
freedom, and continues to do this, not forgetting what he has heard, but doing it--he
will be blessed in what he does."
4. Reading leads to meditation and meditation should lead to application.
* 264. How to apply God’s Word
1. Expect to find application in the text. God has preserved this in the pages of
Scripture for you.
2. Understand the text in its context.
a. You cannot take every word literally spoke to Abraham without moving to Israel. But you
can obey and follow God in his leading.
b. We must understand how the text applied when it was first written and this will help us in
applying it today.
3. Meditating upon God’s Word helps us in how to apply it.
4. Ask application oriented questions of the text.
a. Does this text reveal something I should believe about God?
b. Does this text reveal something I should praise God for?
c. Does this text reveal something I should pray about?
d. Does this text reveal something I should make a decision about?
e. Does this text reveal something I should do?
5. Respond specifically. What concrete thing will you do in response to this text?
* 265. Prayer is expected
1. If we want to be like Jesus we must pray.
2. (Matthew 6:5) ""And when you pray, do not be like the hypocrites, for they love
to pray standing in the synagogues and on the street corners to be seen by men. I tell
you the truth, they have received their reward in full."
3. (Matthew 6:6) "But when you pray, go into your room, close the door and pray
to your Father, who is unseen. Then your Father, who sees what is done in secret,
will reward you."
4. (Matthew 6:7) "And when you pray, do not keep on babbling like pagans, for
they think they will be heard because of their many words."
5. (Matthew 6:9) ""This, then, is how you should pray: "'Our Father in heaven,
hallowed be your name,"
* 266.
1. (Luke 11:9) ""So I say to you: Ask and it will be given to you; seek and you
will find; knock and the door will be opened to you."
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2. (Luke 18:1) "Then Jesus told his disciples a parable to show them that they
should always pray and not give up."
3. (Colossians 4:2) "Devote yourselves to prayer, being watchful and thankful."
4. (1 Thessalonians 5:17) "pray continually;"
5. (Hebrews 4:16) "Let us then approach the throne of grace with confidence, so
that we may receive mercy and find grace to help us in our time of need."
* 267. Prayer is learned
1. The disciples asked Jesus to teach them to pray.
2. We learn to pray by praying. The Holy Spirit works to “steer” us once we are
moving.
3. We learn to pray by meditating upon Scripture. We see what is important and
we are moved to pray about it. Reading leads to meditation and meditation leads to
prayer.
4. We learn to pray by praying with others.
5. We learn to pray by reading about prayer and people who prayed.
6. We learn to pray by seeing the result of our prayer.
a. Prayer is answered.
b. Jesus has promised that our prayers would be answered.
* 268. Prayer is planned
1. Jesus purposely went to pray
2. We need to plan times to pray
3. What are things that contribute to our prayer time?
4. What are things that interfere with our prayer time?
* 269. Worship is expected
1. Jesus quoted the Old Testament command to worship God.
a. (Matthew 4:10) "Jesus said to him, "Away from me, Satan! For it is written: 'Worship the
Lord your God, and serve him only.'""
2. It is the purpose of the creation to worship the Creator.
a. (Psalms 95:6) "Come, let us bow down in worship, let us kneel before the LORD our
Maker;"
3. It is possible to worship in vain.
a. (Matthew 15:8-9) ""'These people honor me with their lips, but their hearts are far from me.
{9} They worship me in vain; their teachings are but rules taught by men.'""
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4. Worship is focusing on and responding to God
5. Worship has content and direction
a. (Revelation 4:8) "Each of the four living creatures had six wings and was covered with eyes
all around, even under his wings. Day and night they never stop saying: "Holy, holy, holy is
the Lord God Almighty, who was, and is, and is to come.""
b. (Revelation 5:12-13) "In a loud voice they sang: "Worthy is the Lamb, who was slain, to
receive power and wealth and wisdom and strength and honor and glory and praise!" {13}
Then I heard every creature in heaven and on earth and under the earth and on the sea, and all
that is in them, singing: "To him who sits on the throne and to the Lamb be praise and honor
and glory and power, for ever and ever!""
* 270. Worship for us today
1. If we could know God fully at this moment, we would automatically fall down
in worship.
2. Those in the presence of God worship him continually.
3. We do not encounter God directly, but he has revealed himself in his Word. The
result of Bible study is worship.
4. God has revealed himself in his Word and in Christ, so our responsibility is to
seek God in his Word and in Christ so we may worship him.
* 271.
1. The reading of the Bible becomes the best presentation of God in our worship
service.
2. Prayer and giving are also worshipful responses to God as he is revealed in
Scripture.
3. Because worship is focusing on and responding to God, regardless of what else
we are doing, we are not worship if we are not thinking about God.
4. It is possible to go through the motions of worship but if we are not thinking
upon God, then it is not worship.
* 272. Worship in spirit and truth
1. (John 4:23-24) "Yet a time is coming and has now come when the true
worshipers will worship the Father in spirit and truth, for they are the kind of
worshipers the Father seeks. {24} God is spirit, and his worshipers must worship in
spirit and in truth.""
2. (1 Corinthians 12:3) "Therefore I tell you that no one who is speaking by the
Spirit of God says, "Jesus be cursed," and no one can say, "Jesus is Lord," except by
the Holy Spirit."
* 273.
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1. This does not mean that it is not possible to say certain words or to do certain
actions, but instead that without the Holy Spirit’s presence in us as Christians then it
is not true worship.
2. It is therefore not possible for non-Christians to truly worship.
3. On the other hand, there are some things that we do even when we don’t feel like
it, just because it is the right thing to do.
* 274.
1. Worship is expected. (Hebrews 10:25) "Let us not give up meeting together,
as some are in the habit of doing, but let us encourage one another--and all the more
as you see the Day approaching."
2. The church is a “body” or a joined group of individuals. Individual worship is
not adequate by itself.
3. Worship can rightly be an end in itself. It ends at God, but it also can be a
blessing to us.
4. How and when will we worship, both individually and corporately?
5. We must be careful that worship is for God and not “Christian entertainment.”
* 275. Evangelism is expected
1. All Christians are not expected to have the same method of evangelism, but we
all have the expectation to do evangelism.
2. In the broadest definition of evangelism, “we are to communicate the gospel.”
This is a definition of evangelism that applies to all believers.
3. We have the commands in the Great Commissions and in Acts 1:8 to follow
through with an E3 level of evangelism, but evangelism tales lesser forms as well.
* 276.
1. There were times when Jesus “failed” in evangelism. That is, if we count
rejection as failure.
2. It is possible to be successful in evangelism without having a conversion.
3. Acts 1:8 tells us that the Holy Spirit gives us power in evangelism. Because
every Christian has the Holy Spirit, we all are equipped for some level of
evangelism.
* 277. Evangelism as a spiritual discipline
1. We must create opportunities for evangelism, not just wait for an opportunity to
happen.
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2. Raising children in the “training and instruction of the Lord” (Ephesians 6:4) is
one way to obey the Great Commission, but a more direct way is to do evangelism.
3. We must plan times and opportunities for witnessing.
4. When Colossians tells us that we should be wise in how we interact with
outsiders this is for the purpose of evangelism.
a. (Colossians 4:5-6) "Be wise in the way you act toward outsiders; make the most of every
opportunity. {6} Let your conversation be always full of grace, seasoned with salt, so that you
may know how to answer everyone."
5. What can you do to show Christ to non-believers?
* 278. Service is difficult
1. In many cases we would prefer to hear Jesus call for us to deny family or even
our life instead of call on us to wash feet.
2. Service is not very glamorous.
3. We often equate public ministry as “service.” This is a false equation, even
though some elements may be in common.
a. Public ministry often brings us much praise and glory that service does not.
b. We too often confines service to ministry that takes place within the church.
4. Service within the church is like the tip of an iceberg.
a. Most service should not take place on Sunday morning.
5. Because we like to be served instead of to serve, we must discipline ourselves to
do service.
* 279. Why service
1. Obedience
a. (Hebrews 9:14) "How much more, then, will the blood of Christ, who through the eternal
Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to
death, so that we may serve the living God!"
b. We have been set free from the rule of Satan so we may serve God.
c. (Deuteronomy 13:4) "It is the LORD your God you must follow, and him you must revere.
Keep his commands and obey him; serve him and hold fast to him."
d. We have been called into service to God. Our time is not our won.
2. Gratitude
a. (1 Samuel 12:24) "But be sure to fear the LORD and serve him faithfully with all your
heart; consider what great things he has done for you."
b. When we remember what God has done for us, we what to show our gratitude.
3. Gladness
a. Our faith makes us glad and we serve God with a heart of gladness.
b. Service is not something we are forced to do and wish we could avoid.
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c. Christian service must be done with gladness.
4. Forgiveness – not guilt
a. When we know we are forgiven we wish to serve.
b. In Isaiah 6, Isaiah volunteered for service when he knew he was forgiven.
5. Humility
a. The example of Jesus washing his disciples feet in John 13:12-16 is an example of a humble
person serving others.
6. Love
a. (Galatians 5:13) "You, my brothers, were called to be free. But do not use your freedom to
indulge the sinful nature ; rather, serve one another in love."
b. (2 Corinthians 5:14-15) "For Christ's love compels us, because we are convinced that one
died for all, and therefore all died. {15} And he died for all, that those who live should no
longer live for themselves but for him who died for them and was raised again."
7. Spiritual gifts have gifted every Christian with an ability to serve.
* 280. All service is to be done for God
1. We cannot separate life into secular and sacred
a. (1 Corinthians 10:31) "So whether you eat or drink or whatever you do, do it all for the
glory of God."
2. We are to live all of our life as to the Lord.
a. (Ephesians 6:5) "Slaves, obey your earthly masters with respect and fear, and with sincerity
of heart, just as you would obey Christ."
b. (Colossians 3:22) "Slaves, obey your earthly masters in everything; and do it, not only when
their eye is on you and to win their favor, but with sincerity of heart and reverence for the
Lord."
c. (1 Timothy 6:1) "All who are under the yoke of slavery should consider their masters
worthy of full respect, so that God's name and our teaching may not be slandered."
d. (1 Timothy 6:2) "Those who have believing masters are not to show less respect for them
because they are brothers. Instead, they are to serve them even better, because those who
benefit from their service are believers, and dear to them. These are the things you are to teach
and urge on them."
e. (1 Peter 2:18) "Slaves, submit yourselves to your masters with all respect, not only to those
who are good and considerate, but also to those who are harsh."
3. All of our life should reflect Christ.
a. (1 Peter 3:1) "Wives, in the same way be submissive to your husbands so that, if any of
them do not believe the word, they may be won over without words by the behavior of their
wives,"
4. There is a Christian ideal that Christians live all of life with higher standards
than the world.
a. This is seen in the Protestant work ethic and in “redemption and lift” phenomenon.
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5. How may we serve the people around us as an act of spiritual discipline? What
may we learn from this service?
* 281. Stewardship of Time
1. What are the things that cause us stress in life?
a. Poor management of time or money.
2. Godliness is the result of a disciplined spiritual life. At the heart of a disciplined
spiritual life is the discipline of our time.
3. Time is the same for all of us. How we use is it what is different. We must
focus on accomplishing the task God has given us to do.
a. (John 17:4) "I have brought you glory on earth by completing the work you gave me to do."
b. (Ecclesiastes 3:1) "There is a time for everything, and a season for every activity under
heaven:"
* 282.
1. Use time wisely because the days are evil.
a. (Ephesians 5:15-16) "Be very careful, then, how you live--not as unwise but as wise, {16}
making the most of every opportunity, because the days are evil."
b. There are many things in our day that steal our time.
c. The natural tendency in the use of our time is towards evil and wastefulness.
d. Our bodies are inclined to ease, pleasure, and gluttony.
2. Thoughts must be disciplined if they are to be productive.
a. (Colossians 3:2) "Set your minds on things above, not on earthly things."
3. Eternity must be prepared for in time.
a. (2 Corinthians 6:2) "For he says, "In the time of my favor I heard you, and in the day of
salvation I helped you." I tell you, now is the time of God's favor, now is the day of
salvation."
* 283.
1. Time is short.
a. Time would not be so precious if we never died.
b. (James 4:14) "Why, you do not even know what will happen tomorrow. What is your life?
You are a mist that appears for a little while and then vanishes."
2. Time is passing.
a. Time keeps moving. The clock keeps ticking.
b. Time is not like a piece of chocolate that you can eat a little today and save what you don’t
use till tomorrow.
c. (1 John 2:17) "The world and its desires pass away, but the man who does the will of God
lives forever."
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d. There is no bank we can save time in.
3. The remaining time is uncertain.
a. (Proverbs 27:1) "Do not boast about tomorrow, for you do not know what a day may bring
forth."
b. We must make plans for the future, but we must also live in a way to be prepared if there is
no future on earth.
4. Lost time cannot be regained.
a. (John 9:4) "As long as it is day, we must do the work of him who sent me. Night is coming,
when no one can work."
b. Lost time cannot be made us.
c. (Philippians 3:13-14) "Brothers, I do not consider myself yet to have taken hold of it. But
one thing I do: Forgetting what is behind and straining toward what is ahead, {14} I press on
toward the goal to win the prize for which God has called me heavenward in Christ Jesus."
5. You are accountable to God for your time.
a. (Romans 14:12) "So then, each of us will give an account of himself to God."
b. These Christians had not used their time wisely. (Hebrews 5:12) "In fact, though by this
time you ought to be teachers, you need someone to teach you the elementary truths of God's
word all over again. You need milk, not solid food!"
c. (Matthew 12:36) "But I tell you that men will have to give account on the day of judgment
for every careless word they have spoken."
d. We must live each day as if at the end to the day we had to give an account to God for how
we had used that day.
6. Time is valued at death.
a. We must live in a way that we would wish we had live when it comes time to die.
b. The story of the rich man and Lazarus tells us of a man who realizes he has wasted his time
on earth.
* 284. The discipline of using money
1. The Bible connects the use of time and the use of money to our spiritual
condition.
2. (1 Timothy 5:8) "If anyone does not provide for his relatives, and especially for
his immediate family, he has denied the faith and is worse than an unbeliever."
a. There are misuses of money that can keep us from heaven.
3. Money is so valuable because we exchange such a great part of our life for it.
* 285. Ten New Testament Principles for Money
1. God owns everything you own.
a. (1 Corinthians 10:26) "for, "The earth is the Lord's, and everything in it.""
b. (Exodus 19:5) "Now if you obey me fully and keep my covenant, then out of all nations you
will be my treasured possession. Although the whole earth is mine,"
c. (Haggai 2:8) "'The silver is mine and the gold is mine,' declares the LORD Almighty."
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d. The question is not how much of my money should I give to God, but how much of God’s
money should I keep for myself?
2. Giving is an act of worship.
a. (Philippians 4:18) "I have received full payment and even more; I am amply supplied, now
that I have received from Epaphroditus the gifts you sent. They are a fragrant offering, an
acceptable sacrifice, pleasing to God."
b. (Deuteronomy 16:16) "Three times a year all your men must appear before the LORD your
God at the place he will choose: at the Feast of Unleavened Bread, the Feast of Weeks and the
Feast of Tabernacles. No man should appear before the LORD empty-handed:"
c. (2 Corinthians 8:7) "But just as you excel in everything--in faith, in speech, in knowledge,
in complete earnestness and in your love for us --see that you also excel in this grace of
giving."
3. Giving reflects faith in God’s provision.
a. (Mark 12:41-44) "Jesus sat down opposite the place where the offerings were put and
watched the crowd putting their money into the temple treasury. Many rich people threw in
large amounts. {42} But a poor widow came and put in two very small copper coins, worth
only a fraction of a penny. {43} Calling his disciples to him, Jesus said, "I tell you the truth,
this poor widow has put more into the treasury than all the others. {44} They all gave out of
their wealth; but she, out of her poverty, put in everything--all she had to live on.""
b. She gave because she belied in God’s care.
c. We will give to the extent that we believe God will provide for us.
4. Giving should be sacrificial and generous.
a. The widows giving is an example.
b. (2 Corinthians 8:1-5) "And now, brothers, we want you to know about the grace that God
has given the Macedonian churches. {2} Out of the most severe trial, their overflowing joy and
their extreme poverty welled up in rich generosity. {3} For I testify that they gave as much as
they were able, and even beyond their ability. Entirely on their own, {4} they urgently pleaded
with us for the privilege of sharing in this service to the saints. {5} And they did not do as we
expected, but they gave themselves first to the Lord and then to us in keeping with God's will."
c. A poll conducted in America showed that the more people earn the less sacrificially they
give.
(1.) Earning less than $10,000 gave 2.8%
(2.) Earning $10,000 - $30,000 gave 2.5%
(3.) Earning $30,000 - $50,000 gave 2.0%
(4.) Earning 50,000 - $75,000 gave 1.5%
5. Giving reflects spiritual trustworthiness.
a. (Luke 16:10-13) ""Whoever can be trusted with very little can also be trusted with much,
and whoever is dishonest with very little will also be dishonest with much. {11} So if you have
not been trustworthy in handling worldly wealth, who will trust you with true riches? {12}
And if you have not been trustworthy with someone else's property, who will give you
property of your own? {13} "No servant can serve two masters. Either he will hate the one and
love the other, or he will be devoted to the one and despise the other. You cannot serve both
God and Money.""
b. The use of money is one of the best ways to evaluate a person’s spiritual trustworthiness.
c. This is why Titus 1:6 says that an elder must be “blameless”.
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* 286.
1. Giving should be because of love not legalism.
a. God does not send you a bill.
b. (2 Corinthians 8:8) "I am not commanding you, but I want to test the sincerity of your love
by comparing it with the earnestness of others."
c. It is interesting that giving is not commanded in the New Testament, but love is commanded.
d. (2 Corinthians 9:7) "Each man should give what he has decided in his heart to give, not
reluctantly or under compulsion, for God loves a cheerful giver."
2. Giving should be willingly, thankfully, and cheerfully.
a. (2 Corinthians 9:7) "Each man should give what he has decided in his heart to give, not
reluctantly or under compulsion, for God loves a cheerful giver."
b. God wants you to enjoy giving.
c. Some people give to God like they pay taxes, other give like they give a gift to their child or
wife.
d. God has been so good to us an done so much to us, we what to show our thankfulness.
3. Giving should be an appropriate response to real need.
a. There are times when it is appropriate to make a real need known and to ask the people of
the church to help.
b. (Acts 2:43-45) "Everyone was filled with awe, and many wonders and miraculous signs
were done by the apostles. {44} All the believers were together and had everything in
common. {45} Selling their possessions and goods, they gave to anyone as he had need."
c. (Acts 4:32-35) "All the believers were one in heart and mind. No one claimed that any of his
possessions was his own, but they shared everything they had. {33} With great power the
apostles continued to testify to the resurrection of the Lord Jesus, and much grace was upon
them all. {34} There were no needy persons among them. For from time to time those who
owned lands or houses sold them, brought the money from the sales {35} and put it at the
apostles' feet, and it was distributed to anyone as he had need."
d. (Acts 11:27-30) "During this time some prophets came down from Jerusalem to Antioch.
{28} One of them, named Agabus, stood up and through the Spirit predicted that a severe
famine would spread over the entire Roman world. (This happened during the reign of
Claudius.) {29} The disciples, each according to his ability, decided to provide help for the
brothers living in Judea. {30} This they did, sending their gift to the elders by Barnabas and
Saul."
e. In one of these cases was anyone compelled to give or told a specific amount to give.
4. Giving should be planned and systematic.
a. (1 Corinthians 16:1-2) "Now about the collection for God's people: Do what I told the
Galatian churches to do. {2} On the first day of every week, each one of you should set aside a
sum of money in keeping with his income, saving it up, so that when I come no collections will
have to be made."
b. This was a special need, but Paul told them to give to it in a systematic way.
c. Since many needs of the church are ongoing, it is wise to give systematically to meet those
needs.
d. This passage talks about “each of you” and includes all Christians. We are not excused if we
are poor or are having certain difficulties.
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e. Also, giving is “in keeping with his income” or proportional.
f. Example of giving Regina and Rena 10 dimes as children.
5. Generous giving results in bountiful blessing.
a. (Luke 6:38) "Give, and it will be given to you. A good measure, pressed down, shaken
together and running over, will be poured into your lap. For with the measure you use, it will
be measured to you.""
b. (2 Corinthians 9:6-8) "Remember this: Whoever sows sparingly will also reap sparingly,
and whoever sows generously will also reap generously. {7} Each man should give what he
has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful
giver. {8} And God is able to make all grace abound to you, so that in all things at all times,
having all that you need, you will abound in every good work."
c. (Acts 20:35) "In everything I did, I showed you that by this kind of hard work we must help
the weak, remembering the words the Lord Jesus himself said: 'It is more blessed to give than
to receive.'""
* 287. Fasting
1. Self-indulgence is the enemy of gratitude. They spoil the appetite for God.
2. What do people look like that fast?
3. How many sermons have you heard on fasting?
4. Fasting is mentioned 77 times in Scripture. (Baptism 75)
5. Fasting is a Christian’s voluntary abstinence from food for a spiritual reason.
6. We could define fasting in a broader way as the voluntary denial of normal
functions of the sake of intense spiritual activity. (This could include fasting from
media, food, sleep or other activity.)
* 288. Fast in the Bible
1. Normal fast
a. Without food but with water
b. Matthew 4:2 when Jesus fasted for 40 days
2. Partial fast
a. Limited but not from all food
b. Daniel 1:12
3. Absolute fast
a. No food or water
b. Ezra 10:6
4. Private fast
a. Matthew 6:16-18 when Jesus says to fast in a way not to be seen.
5. Congregational fast
a. Acts 13:3
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6. National fast
a. All Jews were to fast for the Day of Atonement
b. Other national fast were called
* 289. Fating is expected
1. (Matthew 6:16-17) ""When you fast, do not look somber as the hypocrites do,
for they disfigure their faces to show men they are fasting. I tell you the truth, they
have received their reward in full. {17} But when you fast, put oil on your head
and wash your face,"
2. Early Christians fasted
a. (Acts 9:9) "For three days he was blind, and did not eat or drink anything."
b. (Acts 12:2) "He had James, the brother of John, put to death with the sword."
c. (Acts 14:23) "Paul and Barnabas appointed elders for them in each church and, with prayer
and fasting, committed them to the Lord, in whom they had put their trust."
3. (Matthew 9:14-15) "Then John's disciples came and asked him, "How is it that
we and the Pharisees fast, but your disciples do not fast?" {15} Jesus answered,
"How can the guests of the bridegroom mourn while he is with them? The time will
come when the bridegroom will be taken from them; then they will fast."
4. When you fast you are not to look like you are fasting.
5. Jesus says that when you do this, your Father in who sees what is done in secret
will bless you.
* 290. Purposes for fasting
1. To strengthen prayer
a. (Ezra 8:23) "So we fasted and petitioned our God about this, and he answered our prayer."
b. (Acts 13:3) "So after they had fasted and prayed, they placed their hands on them and sent
them off."
2. To seek God’s guidance
a. (Acts 14:23) "Paul and Barnabas appointed elders for them in each church and, with prayer
and fasting, committed them to the Lord, in whom they had put their trust."
3. To express grief
a. This may be grief over a tragedy
b. This may be for their own sins
c. This may be for sins of others
4. To seek deliverance and protection
5. To express repentance and return to God
a. (Joel 2:12) "'Even now,' declares the LORD, 'return to me with all your heart, with fasting
and weeping and mourning.'"
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b. (Jonah 3:5-8) "The Ninevites believed God. They declared a fast, and all of them, from the
greatest to the least, put on sackcloth. {6} When the news reached the king of Nineveh, he rose
from his throne, took off his royal robes, covered himself with sackcloth and sat down in the
dust. {7} Then he issued a proclamation in Nineveh: "By the decree of the king and his nobles:
Do not let any man or beast, herd or flock, taste anything; do not let them eat or drink. {8} But
let man and beast be covered with sackcloth. Let everyone call urgently on God. Let them give
up their evil ways and their violence."
* 291.
1. To humble yourself before God
a. (Psalms 35:13) "Yet when they were ill, I put on sackcloth and humbled myself with
fasting. When my prayers returned to me unanswered,"
2. To express concern for the work of God
a. (Nehemiah 1:3-4) "They said to me, "Those who survived the exile and are back in the
province are in great trouble and disgrace. The wall of Jerusalem is broken down, and its gates
have been burned with fire." {4} When I heard these things, I sat down and wept. For some
days I mourned and fasted and prayed before the God of heaven."
b. (Daniel 9:3) "So I turned to the Lord God and pleaded with him in prayer and petition, in
fasting, and in sackcloth and ashes."
3. To minister to the needs of others (time and justice)
a. (Isaiah 58:6-7) ""Is not this the kind of fasting I have chosen: to loose the chains of injustice
and untie the cords of the yoke, to set the oppressed free and break every yoke? {7} Is it not to
share your food with the hungry and to provide the poor wanderer with shelter-- when you see
the naked, to clothe him, and not to turn away from your own flesh and blood?"
4. To overcome temptation and to dedicate yourself to the Lord
a. Consider the temptation of Jesus as he fast and sets himself apart for ministry
5. To express love and worship
a. (Luke 2:37) "and then was a widow until she was eighty-four. She never left the temple but
worshiped night and day, fasting and praying."
b. Many Christians fast in preparation for the Lord’s Supper
6. Often through a need in our life we are drawn to the point of fasting.
* 292. Silence and Solitude
1. Some disciplines require other Christians, and this one excludes others.
2. Solitude is the voluntary withdrawal from others for spiritual purposes.
3. Modern culture conditions us to be comfortable with noise and crowds, but not
with silence and solitude.
4. Why Silence and Solitude: To follow Jesus’ example
a. (Matthew 4:1) "Then Jesus was led by the Spirit into the desert to be tempted by the devil."
b. (Matthew 14:23) "After he had dismissed them, he went up on a mountainside by himself to
pray. When evening came, he was there alone,"
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c. (Mark 1:35) "Very early in the morning, while it was still dark, Jesus got up, left the house
and went off to a solitary place, where he prayed."
d. (Luke 4:42) "At daybreak Jesus went out to a solitary place. The people were looking for
him and when they came to where he was, they tried to keep him from leaving them."
5. To hear the voice of God
a. (1 Kings 19:11-13) "The LORD said, "Go out and stand on the mountain in the presence of
the LORD, for the LORD is about to pass by." Then a great and powerful wind tore the
mountains apart and shattered the rocks before the LORD, but the LORD was not in the wind.
After the wind there was an earthquake, but the LORD was not in the earthquake. {12} After
the earthquake came a fire, but the LORD was not in the fire. And after the fire came a gentle
whisper. {13} When Elijah heard it, he pulled his cloak over his face and went out and stood at
the mouth of the cave. Then a voice said to him, "What are you doing here, Elijah?""
b. (Galatians 1:17) "nor did I go up to Jerusalem to see those who were apostles before I was,
but I went immediately into Arabia and later returned to Damascus."
c. The voice of God is often not heard because of the other noise of life.
* 293.
1. To express worship to God
a. (Habakkuk 2:20) "But the LORD is in his holy temple; let all the earth be silent before
him.""
b. (Zephaniah 1:7) "Be silent before the Sovereign LORD, for the day of the LORD is near.
The LORD has prepared a sacrifice; he has consecrated those he has invited."
2. To express faith in God
a. (Psalms 62:1-2) "For the director of music. For Jeduthun. A psalm of David. My soul finds
rest in God alone; my salvation comes from him. {2} He alone is my rock and my salvation;
he is my fortress, I will never be shaken."
b. (Psalms 62:5-6) "Find rest, O my soul, in God alone; my hope comes from him. {6} He
alone is my rock and my salvation; he is my fortress, I will not be shaken."
c. This shows a trust in God, instead of fretting and trying to solve a problem ourselves.
3. To be physically and spiritually renewed
a. (Mark 6:31) "Then, because so many people were coming and going that they did not even
have a chance to eat, he said to them, "Come with me by yourselves to a quiet place and get
some rest.""
4. To learn to control the tongue
a. (James 1:19) "My dear brothers, take note of this: Everyone should be quick to listen, slow
to speak and slow to become angry,"
5. One of the greatest reasons for silence and solitude is to be able to do what we
have committed to do.
a. Too often the TV and other people keep us from having the time to accomplish what we
think needs doing.
b. When I was at MSCC I spent most of my college years without a TV. I also had to get away
from people if I was going to have time to do what I thought was important.
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* 294. Journaling
1. The practice of journaling is not commanded in Scripture but it is molded in the
way the Bible records the working of God in the life of people.
2. Many of the Psalms record the spiritual journey of David.
3. The book of Lamentations records Jeremiah’s feelings.
* 295.
1. Journaling can help us to see the working of God in our life or to help us see sin
in our life.
2. Journaling can help us review and look objectively at past event in our life.
3. Journaling can help us remember the works of God.
4. Journaling can help in maintaining goals and priorities.
* 296. Learning
1. Some people think that it is not possible to have both a full head and a full heart.
(incorrect)
a. When I was at MSCC I thought scholarly was better than practical, then later I realized I
needed the practical as well. Tim and James were the opposite.
2. At age 12 Jesus was sitting among the teachers and listening and asking
questions.
3. (Proverbs 9:9) "Instruct a wise man and he will be wiser still; teach a righteous
man and he will add to his learning."
4. (Proverbs 18:15) "The heart of the discerning acquires knowledge; the ears of
the wise seek it out."
5. (Mark 12:29-30) ""The most important one," answered Jesus, "is this: 'Hear, O
Israel, the Lord our God, the Lord is one. {30} Love the Lord your God with all
your heart and with all your soul and with all your mind and with all your
strength.'"
a. Intellectual understanding is essential in obeying God.
b. We honor God with our minds.
* 297.
1. Modern culture honors the physical and downplays the intellectual.
a. No one sells posters or intellectuals, but they do of football players.
b. Today’s world wants us to be “relevant.”
c. Swiss Cove wanted to know if I could preach because I had a doctorate degree.
2. To have Christ in our hearts, we must first have him correctly in our minds.
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3. (Romans 12:2) "Do not conform any longer to the pattern of this world, but be
transformed by the renewing of your mind. Then you will be able to test and
approve what God's will is--his good, pleasing and perfect will."
4. The message of the Bible is addressed primarily to our mind.
5. Learning is most often by discipline instead of by accident.
6. (Matthew 11:28-29) ""Come to me, all you who are weary and burdened, and I
will give you rest. {29} Take my yoke upon you and learn from me, for I am
gentle and humble in heart, and you will find rest for your souls."
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Introduction to Church Planting
* 298. ( Title Slide)
 Обзор темы: The goal of church planting is to produce adult churches that can reproduce
themselves. This lecture focused on the will and power of God as he calls man to assist in this
process. This lecture explains how we may define success in the process of church planting. The
student will describe his theological convictions concerning God’s will in church planting.
Methodology of Course
* 299. Our Purpose Is To Study the Process by Which New Churches
Are Deliberately Formed
1. We recognize that God works in different way and in different situations.
2. We recognize that we are joining the work of God, not controlling the work of
God.
a. The birth of a church is a spiritual birth and we cannot force it with our own planning or
actions.
3. We are looking for patterns in how God works.
* 300.
1. We wish to learn these patterns and to use them to direct our work.
2. We recognize the limitations of this academic study of church planning.
a. We are limited in time. I do not expect you to start a new church during this course.
b. We are limited in exposure and experience. We will conduct this class inside this classroom.
3. As we investigate the “planting” of churches, we will discuss issues and topics
that apply to the “growing” of churches.
a. This is a natural byproduct of this course.
b. Everyone is not going to plant a new church, but there will be information learned in this
course that applies even to those who are not planting new churches.
* 301. Models of Church Planting
1. The Bible does not give us a single model for how we should always plant
churches.
a. Why not?
b. What does it give us?
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2. Models or methods of church planting are dependent upon the culture, resources,
and abilities of the church planter.
a. Different cultures organize intuitions within those cultures in different ways.
b. Different cultures and different church planters have different resources to work with.
Everyone does not have printed materials.
c. Different individuals who serve as church planters have different abilities.
3. Many models currently exist.
4. We will limit our study to three models.
* 302.
1. One – Indigenous Church Planting by Brock
a. Practical and very straightforward
b. Advantages and disadvantages
c. Give general overview based on starting a Bible study that turns into a Church.
2. Two – Church Planting by Farklot
a. Very ordered and in sequence
b. Advantages and disadvantages
c. Look at PERT chart.
3. Three – Planting Churches Cross Culturally by Hesselgrave
a. Good outline and based on book of Acts
b. Look at ten step circle form Book of Acts
4. This course will follow the outline from Acts but will include points from all
three.
a. As we go along the ten points from Acts, we will add in material from the other methods.
* 303. The Pauline Cycle from Acts
1. Introduction to Church Planting – Working of the Holy Spirit
2. Missionaries Selected
3. Audience Contacted
4. Gospel Communicated
5. Hearers Converted
6. Believers Congregated
7. Faith Confirmed
8. Leadership
9. Independence
10. Relationships Outside the Local Church
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* 304. (Illustration)
* 305. (Illustration)
* 306. In Many Parts of the World the Starting of Churches Is Limited
by External Requirement
1. This may be a certain kind of building.
2. This may be the paying of a pastor’s salary.
3. This may be a certain level of pastoral education or training.
4. This may by extra-congregational structure that is not yet developed.
a. This would be in the case of “mission” verses “church” and the idea of organizational
structures required by the denomination. (Presbyterian or Catholic)
* 307. How may these outside limiting factors be overcome?
1. Indigenous churches.
a. It Is not possible to pay for the construction of every church that needs to be started.
2. Indigenous leadership.
a. It is not possible to pay for every student to attend seminary who needs to be trained.
b. TEE and DE is a real option.
3. Indigenous reproduction.
a. Churches must be trained to reproduce themselves in their own culture.
* 308. What Are We Seeking to Plant
1. What is a church?
a. How we understand a church will have an impact upon the strategy we use.
b. If a church is a large organization and program, then many people will not be able to plant a
church. If a church means a certain kind of building, them many will not be able to plant a
church.
c. What is the New Testament idea of church? There are other ideas of what a church is, but
our concern is with the New Testament idea.
2. The Church as the Body of Christ
a. The church is according to God’s eternal plan.
b. God’s plan: (Ephesians 1:4-5) "For he chose us in him before the creation of the world to
be holy and blameless in his sight. In love {5} he predestined us to be adopted as his sons
through Jesus Christ, in accordance with his pleasure and will--"
c. God has chosen us and called us out to be his Church. (Ephesians 1:8-12) "that he lavished
on us with all wisdom and understanding. {9} And he made known to us the mystery of his
will according to his good pleasure, which he purposed in Christ, {10} to be put into effect
when the times will have reached their fulfillment--to bring all things in heaven and on earth
together under one head, even Christ. {11} In him we were also chosen, having been
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predestined according to the plan of him who works out everything in conformity with the
purpose of his will, {12} in order that we, who were the first to hope in Christ, might be for the
praise of his glory."
d. (Ephesians 3:10-11) "His intent was that now, through the church, the manifold wisdom
of God should be made known to the rulers and authorities in the heavenly realms, {11}
according to his eternal purpose which he accomplished in Christ Jesus our Lord."
* 309.
1. Christ is the Head of the Church.
a. (Colossians 1:18) "And he is the head of the body, the church; he is the beginning and the
firstborn from among the dead, so that in everything he might have the supremacy."
2. Christ is the source of the church’s pardon, peace, and power.
a. Pardon – Ephesians 2:1-10 This is because of what Jesus has done.
b. Peace - (Ephesians 2:14) "For he himself is our peace, who has made the two one and has
destroyed the barrier, the dividing wall of hostility,"
c. Power - (Ephesians 1:19-20) "and his incomparably great power for us who believe. That
power is like the working of his mighty strength, {20} which he exerted in Christ when he
raised him from the dead and seated him at his right hand in the heavenly realms,"
* 310.
1. The church is one body with many working parts.
a. (Ephesians 4:3-4) "Make every effort to keep the unity of the Spirit through the bond of
peace. {4} There is one body and one Spirit-- just as you were called to one hope when you
were called--"
b. We each have our part to play. (Ephesians 4:7) "But to each one of us grace has been given
as Christ apportioned it."
c. (Ephesians 4:16) "From him the whole body, joined and held together by every supporting
ligament, grows and builds itself up in love, as each part does its work."
2. The church is people.
a. (1 Peter 2:9) "But you are a chosen people, a royal priesthood, a holy nation, a people
belonging to God, that you may declare the praises of him who called you out of darkness into
his wonderful light."
* 311.
1. The Local church
a. The passages in Ephesians talk about the church from a universal point of view, but Acts
gives us a look at local congregations.
b. Brock defines the local congregation as “A group of people who have turned from their sins
to place full trust in Jesus as Savior and Lord. They are then baptized by immersion. These
individuals continue to meet on a regular basis as members of the family of God. They will
fellowship in prayer, praise, and Bible study for the definite purpose of glorifying Christ and
expanding His kingdom on earth. This is a church.” (Brock p. 55) (p. 34 in Russian)
c. Brock goes on to say that this group is more than just a social organization. It is special
because:
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d. The Holy Spirit of God brought them together. (they are called out)
e. There is a special, supernaturally produced union among the members. (fellowship)
f. There is a common commitment. (Committed to the Word, the presence and power of the
Holy Spirit, and to the second coming.)
g. There is a common commission.
h. On page 63 Brock says, “The Biblical church is made up of those who have been born again
and have followed Christ in baptism.”
i. The roll of the minister is described on page 66-67. Traditional verses Biblical view.
2. Difference between local and universal church.
a. I would make salvation a theological matter and universal.
b. I would make church membership a social matter and local.
c. There are Jewish congregations who practices different customs than Gentile churches.
d. Everything I read in Scripture points to baptism connected with salvation or universal,
because nothing I read points to baptism as only a local matter.
e. (1 Corinthians 12:13) "For we were all baptized by one Spirit into one body--whether Jews
or Greeks, slave or free--and we were all given the one Spirit to drink."
f. (Galatians 3:27) "for all of you who were baptized into Christ have clothed yourselves
with Christ."
g. The danger is that we have moved from “universal” to “local” and even to “individual” ideas
of salvation. Today the idea exists that a person apart from all other Christian connection can
be an “individual” Christian.
* 312. What is an Indigenous Church?
No Banana Trees
1. The word “indigenous” means native, national, or domestic.
a. It is that which comes from within a certain culture. (It is not foreign.)
b. This is a church that fits within the context of its culture.
2. The church is self-governing.
a. Christ is the head of the universal church as well as the local church. This means that a
denominational head is not needed or required and that no organizational structure should take
the place of Christ as head over the local church.
b. (Colossians 1:17-18) "He is before all things, and in him all things hold together. {18} And
he is the head of the body, the church; he is the beginning and the firstborn from among the
dead, so that in everything he might have the supremacy."
c. (Colossians 2:19) "He has lost connection with the Head, from whom the whole body,
supported and held together by its ligaments and sinews, grows as God causes it to grow."
d. The local church can make its own decisions under the lordship of Christ.
e. From the beginning the local church should have the ability to decide where to meet. We are
giving birth to an autonomous thing.
f. This freedom would also include not giving “help” that has strings attached which will be
used to control the local church. This could include the idea that the “nationals” do not want to
oppose the will of the supporting missionary.
g. This freedom must exist from the very beginning of the church or it will not really be an
independent church.
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h. A church may join together voluntarily with other churches in corporation, but that
corporation should not have governing power over the local church.
3. The church is self-supporting.
a. This means the local church takes care of its financial needs through its tithes and offerings.
b. From the beginning of the life of the church this is possible.
c. The Bible warns against the dependency on outsiders. The reliance on foreigners had robbed
Israel of her strength. (Hosea 7:8-11) ""Ephraim mixes with the nations; Ephraim is a flat
cake not turned over. {9} Foreigners sap his strength, but he does not realize it. His hair is
sprinkled with gray, but he does not notice. {10} Israel's arrogance testifies against him, but
despite all this he does not return to the LORD his God or search for him. {11} "Ephraim is
like a dove, easily deceived and senseless-- now calling to Egypt, now turning to Assyria."
d. At the beginning the church may not need or may not be able to afford a full time pastor.
Someone from the congregation, or several people may do this job with different people
sharing responsibilities.
* 313. The church is self-teaching.
a. (Romans 15:14) "I myself am convinced, my brothers, that you yourselves are full of
goodness, complete in knowledge and competent to instruct one another."
b. This is what was done in the early church. (1 Corinthians 14:26) "What then shall we say,
brothers? When you come together, everyone has a hymn, or a word of instruction, a
revelation, a tongue or an interpretation. All of these must be done for the strengthening of the
church."
c. The reading of Scripture in the worship service is teaching. (1 Timothy 4:13) "Until I come,
devote yourself to the public reading of Scripture, to preaching and to teaching."
2. The church is self-expressing in terms of its worship service.
a. This is the idea that they have chosen and practice a worship service that is appropriate to
them.
b. The church planter will most likely greatly affect this, but he must be aware of this and work
to limit his influence in this area if he is a foreigner.
c. As long as biblical doctrines and principles are not violated, any cultural expression is
acceptable.
d. Some churches will want to meet more frequently than others and at different times.
3. The church is self-propagating.
a. This means that the church will be involved in starting other new churches.
b. They will carry out Jesus’ command in Matthew 28:18-20 to go into the world and make
other disciples.
c. This point may take more time, but it is important that the idea exist from the beginning.
A Call to Church Planting
* 314. Call to God’s Work
1. Brock’s call to missions (page 16 in English)
a. He had secular dreams, but was convinced he should go into the ministry.
b. He served in a small church and then went on a short term mission trip.
c. Someone prayed, “Please send Brother Brock back to the Philippians.”
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d. He went to another ministry in the States and continued his education.
e. Then one who was serving in the Philippians died and left a need to work there.
f. Someone else was killed in a car accident that was planning to go, and now there was even a
greater need.
g. He had a dream of God taking away the things he valued in the Stats and then asking him if
he would go. (his parents) He woke up and went to his office and saw a magazine that told of
the great need in the Philippians.
h. He responded and now has several conclusions.
(1.) The greatest joy and contentment are found in the center of God’s will.
(2.) The safest place is in God’s will.
(3.) Our children will always be under God’s care if their parents are serving God.
(4.) God will not call us to do anything for which he will not give the needed strength.
(5.) Life is too short and eternity too long to live for self.
(6.) God has given us joy in the aspects of the work that we had dreaded.
(7.) Only the continuing clear call of God keeps us in this area of service.
2. My Experience
a. Speak of my own convictions and experiences.
3. Two extreme ideas relating to call:
a. Purely mystical and existential – “I had a vision or dream”
b. Purely logical and mechanical – Do this, this, and this and the result will be obvious.
* 315. Motivation for Church Planting
1. The present world need
a. The movement of history and the increase in population require that more and more people
are involved in church planting. This is normal for people who have been converted. We have
the necessary tools. We have the same tools as Paul had and are able to start small and large
churches, as well as rural and urban churches.
2. Motivation come from knowing how we fit into God’s work
a. We must have a general understanding as to what God is doing the world. How is God
working? What is God’s business.
b. This is what he has done for us. (Colossians 1:13) "For he has rescued us from the
dominion of darkness and brought us into the kingdom of the Son he loves,"
c. This is what God is doing now. (Philippians 1:20) "I eagerly expect and hope that I will in
no way be ashamed, but will have sufficient courage so that now as always Christ will be
exalted in my body, whether by life or by death."
d. We must have a clear overview of salvation and the working of God.
3. Motivation comes from knowing that people without Christ are eternally lost.
a. What we are doing is absolutely essential. There is no other way.
* 316.
1. Motivation comes from knowing that God’s Word is sharp enough to do the job.
a. We have an adequate tool to change the lives of people.
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b. Education and strategy my assist us, but they are only secondary.
c. Throughout history the Word of God has been adequate.
2. Motivation come from knowing that the Holy Spirit is working alongside of us.
a. He is active in our world today.
b. He is giving us gifts and power.
c. He is working on the heart of non-Christians.
d. The early church spread rapidly. They did not have many of the modern developments that
we have today. They had; commitment, the Holy Spirit, and the Word.
3. Motivation comes from knowing that you are called by God.
a. If you are sure that God has called you to a task, you can speak with authority.
b. Jeremiah, Isaiah, and Paul were all sure of God’s call.
c. When we speak, we need to be certain that we are speaking for God. This requires study and
knowing His Word.
* 317. Four Essentials and No Excess Baggage
Many good things have been developed and are available to assist in the work of the Church. These things are good but are
not essential. Many ideas and traditions are appropriate in some situations, but are excess baggage in others. People who
have used these “developments” often come to feel it is not possible to proceed without them. (Example: As I was typing
this, the power went off and my computer stopped working.)
1. (Romans 15:18-19) "I will not venture to speak of anything except what Christ
has accomplished through me in leading the Gentiles to obey God by what I have
said and done-- {19} by the power of signs and miracles, through the power of the
Spirit. So from Jerusalem all the way around to Illyricum, I have fully proclaimed
the gospel of Christ."
a. Without one of these four things the New Testament church cannot be planted.
2. Holy Spirit
a. The book of Acts is an “acts” of the Holy Spirit
b. (Acts 1:8) "But you will receive power when the Holy Spirit comes on you; and you will be
my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.""
c. (Acts 2:4) "All of them were filled with the Holy Spirit and began to speak in other tongues
as the Spirit enabled them."
d. (Acts 4:8) "Then Peter, filled with the Holy Spirit, said to them: "Rulers and elders of the
people!"
e. (Acts 13:2) "While they were worshiping the Lord and fasting, the Holy Spirit said, "Set
apart for me Barnabas and Saul for the work to which I have called them.""
f. (Acts 16:6) "Paul and his companions traveled throughout the region of Phrygia and Galatia,
having been kept by the Holy Spirit from preaching the word in the province of Asia."
g. (Acts 20:22) ""And now, compelled by the Spirit, I am going to Jerusalem, not knowing
what will happen to me there."
h. One essential in church planting is the work of the Holy Spirit. (Acts 9:31) "Then the
church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened;
and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord."
i. We must be cautious about the idea of modern day direct communication. “God said, ….”
(Jeremiah 23:34-38) "If a prophet or a priest or anyone else claims, 'This is the oracle of the
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LORD,' I will punish that man and his household. {35} This is what each of you keeps on
saying to his friend or relative: 'What is the Lord's answer?' or 'What has the LORD spoken?'
{36} But you must not mention 'the oracle of the LORD' again, because every man's own
word becomes his oracle and so you distort the words of the living God, the LORD
Almighty, our God. {37} This is what you keep saying to a prophet: 'What is the Lord's
answer to you?' or 'What has the LORD spoken?' {38} Although you claim, 'This is the oracle
of the LORD,' this is what the LORD says: You used the words, 'This is the oracle of the
LORD,' even though I told you that you must not claim, 'This is the oracle of the LORD.'"
* 318.
1. The Word of God
a. (Romans 1:15-17) "That is why I am so eager to preach the gospel also to you who are at
Rome. {16} I am not ashamed of the gospel, because it is the power of God for the
salvation of everyone who believes: first for the Jew, then for the Gentile. {17} For in the
gospel a righteousness from God is revealed, a righteousness that is by faith from first to last,
just as it is written: "The righteous will live by faith.""
b. (2 Timothy 3:16) "All Scripture is God-breathed and is useful for teaching, rebuking,
correcting and training in righteousness,"
c. The Bible is the standard of truth. It is our authority. (not tradition)
d. (Hebrews 4:12) "For the word of God is living and active. Sharper than any double-edged
sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts
and attitudes of the heart."
2. Third Essential is the Sower
a. (Romans 10:15) "And how can they preach unless they are sent? As it is written, "How
beautiful are the feet of those who bring good news!""
b. God has chosen to work through people.
c. We are his ambassadors.
3. The Soil
a. We are reaching people.
b. We must see people as lost people.
c. Salvation is a personal thing because it is between persons. If is brought by a person to
another person and people are reconciled to God.
4. Some things that may be excess baggage:
a. The idea that a church that has its own building is more real.
b. Singular leadership in the new church. (One person must be the pastor, and someone else
must be the only one responsible for another job.)
c. Predicting the future on the basis of the past. (no faith)
d. A flawed definition of what church is.
e. the idea that the professional clergy must do it.
f. Low expectations for new believers.
g. The idea that only specially selected people can plant churches. (what about women?)
* 319. Advice for the Church Planter
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1. Live appropriate to your surroundings.
a. The lifestyle of the church planter. Four possible approaches:
b. Taking advantage of the situation. (Getting all you can get out of it because you are trusted
or because you make the rules. )
c. Living like an American would while on the field. (foolish and counterproductive)
d. Living like an American that is on the field. (correct)
e. Being an American and living like a national. (destructive)
2. We must communicate the gospel in the “heart” language of the people.
a. Example of the translator with Revival Fires who could not even pray in Russian.
3. Do not be tempted away from church planting.
a. Paul had a single minded commitment to what he was doing. (Philippians 3:13-14)
"Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting
what is behind and straining toward what is ahead, {14} I press on toward the goal to win the
prize for which God has called me heavenward in Christ Jesus."
b. Involvement in ministries that are primarily social. This gives a feeling of satisfaction. But
more social good is done by church planting than any humanitarian effort. We cannot change
the outside of people without first changing the inside.
c. Second, church planters are taken away from their main work by involvement in
bureaucratic maintenance. His denomination or organization takes too much of his time.
d. Becoming an advisor, director, or coordinator of existing work.
e. Looking back. This is looking back to another place and another time when things were
different.
f. The church planter can be diverted away from his work by materialism. This may be in the
form of the time it takes him to maintain his material things or in the pursuit of more material
things.
4. Know your boundaries or parameters?
a. The book – We operate with a written and concrete authority. Nothing we do must be
contrary to what is written, no matter how well we think it will work. The end does not justify
the means. There are practices that we cannot do because we are Christian.
b. The man – Jesus Christ is the one who makes the difference and is the “head” and source of
strength.
c. The agent of change – The Holy Spirit brings about change. We are dependent upon God’s
power. This is why conversion is always more powerful than simple social change.
d. The people – God builds churches with people. The church is people, not wood or stone, or
organizations. When we ask God to “Build His Church” we are speaking of people, not
buildings.
* 320. Strategy and Methods
1. The Bible should be our guide in Missiology.
a. Brock indicates that Paul’s strategy came from the Bible.
b. I would question that Paul’s strategy came from the Old Testament instead of from his
training and experience as a Pharisee.
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c. However what Paul did is recorded in the New Testament and we may base our strategy on
his strategy. In this way we may say that is following Paul’s strategy we are following biblical
strategy. This must be considered and studied, however it is not to say it is the only possible
way. If we take a different approach to strategy than Paul, we should be able to say why we
have chosen to do things differently.
d. Strategy should be understandable. Paul presented his message as the death, burial, and
resurrection of Christ. (1,2,and 3)
2. Our strategy should be reproducible.
a. We are in the business or planting a reproducible church and the method we use should be
useable by the church that we plant in planting another church.
b. The way a church is born will influence its ability to reproduce another church.
c. The church planter is teaching something good or bad in all that he does and not just in what
he teaches. A child is continually learning from the parents, even though the parent is not
consciously teaching the child, the child is still learning.
d. If we start a church quickly but that church is not reproducible then the long term result is
fewer churches.
3. Reproducibility and the use of material things.
a. The strategy the church planter chooses concerning material things must be tailored to the
economy of the local area.
b. The church planter must not use any material that will make it more difficult for the new
church to start another church.
c. The basic principle is that the planter should not use anything the people cannot provide for
themselves. This can be sending the wrong signals as to what is really important.
d. Brock tells of a time when we was trying to hold a first time meeting and he waited and no
one came. Finally an old man cam and told him that if he would show a film, then people
would come, and he said that another missionary had showed a film and more than 300 people
had come. The appropriate question was, “Where are they now?”
e. When the church planter is dependent upon material aids from outside, the is teaching
lessons that cannot be easily unlearned.
f. What am I teaching if each week I provide chairs, lights, and a PS system? I am saying that
what you have is not adequate. What if I go into someone’s home and take my own mattress
and my own food? I am saying that what you have is not good enough.
g. The essentials are the Holy Spirit, the Bible, the messenger, and the people.
h. If I do not “help” when I am rich, is this stingy? No it is good long-term stewardship with
the end result in mind.
i. The church planter should use a reproducible strategy.
(1.) Mass crusades is a strategy used successfully by some. But what is involved in having a crusade?
(2.) One must have a good PA, a dynamic speaker, a good meeting place, advertisement, music, and other things
that are difficult to reproduce.
j. The church planter should practice a reproducible style of leadership.
(1.) We want to practice a rapid transferable style of leadership.
(2.) Even the prayer we say in public should be something that new Christians can reproduce. It must not be
long and filled with pious words.
k. Teaching methods should be reproducible. The Bible and the Holy Spirit.
4. What Style of Leadership?
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a. What is the most effective method of transferring content so that it can be understood and
easily received?
b. What style of leadership is easily transferable and reproducible? New converts should be
able to do what I have done.
c. Direct leadership is the most popular among preachers and teachers.
(1.) The leader is in the center and the spotlight is on the leader. This is a sermon or lecture.
(2.) There is an active speaker in front of passive listeners.
(3.) This is not the most common form of communication between people and it requires special training and no
everyone is able to communicate in this way.
(4.) The number of people able to communicate in this way is limited.
d. Indirect leadership is the guiding of a group by participation.
(1.) Guidance, participation, and transfer of leadership become key ideas.
(2.) The “leader’s” task is to let the Scripture speak. He is dependent upon the authority of the Word and the
working of the Spirit.
(3.) The people read, hear, think, speak, and write.
(4.) The leader is very much in control, but he can control without speaking all the time.
(5.) The leader must trust the Word, and have confidence in it not to have to speak all the time.
(6.) As people participate through interaction in the learning process, that which they retain increases.
* 321. What Do You Do When There Is Little or No Response?
1. The Messenger must be analyzed.
a. Some people “fit” some areas and situations better than others. People’s effectiveness
changes over a period of time.
b. What is the “Expectation level”? Some people expect slow growth, so that is what they get.
“It is just hard to grow a church in Mississippi.”
c. What is the planter’s theology as to what a church it?
d. We often have an expectation that people cannot give.
e. Rarely does someone accomplish more than their expectations.
f. How “aggressive” is the church planter?
g. Does the church planter have the gift of “faith.? This is the ability to see what God wants
done, and trust God to accomplish that vision.
2. The Message must be analyzed.
a. It the message of the gospel what is being communicated?
b. How? How are we communicating the message? Notice how similar ideas are
communicated in that culture. How is advertising done. If only the cults use slick color
brochures, when we do this to advertise the Jesus film, we may communicate the wrong
message.
c. Paul preached and taught many things, but he had a central core to his message. (1
Corinthians 15:3) "For what I received I passed on to you as of first importance : that Christ
died for our sins according to the Scriptures,"
d. On the other hand, some say the “simple message” is not enough in this modern world. But
the truth is Scripture is still true. Sin is still sin, and God is still God.
3. The methodology must be analyzed.
a. Some methods are more effective than others.
b. Is the method we are using most appropriate to this cultural situation.
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c. Acts 14 in Lystra is an example of Paul in a resistive society. Paul started where the people
were in their idolatry and used this as a basis for introducing the gospel. God is Creator (v.
15), Merciful (v.17), Provider (v.17), and God of history (v.15-17).
d. Acts 17 in Athens is another example of Paul changing his methodology to fit the particular
situation.
e. Just because one methodology has worked before or in another area, does not mean that it
will work today.
4. The target should be analyzed.
a. Are we targeting the right people?
b. Example of TEAM targeting only the Crimean Tatars and not the more receptive general
population.
c. Certain events may make a people more receptive. (earthquakes, floods, war, economy)
d. We must work in the fields that are most receptive.
e. This has to do with “resistance / receptivity.”
* 322. Conversion
1. Example of a manipulated conversion:
a. People listen closely to the guest speaker and are curious about what he is saying.
b. They want what he has. (He thinks they want his salvation, but they long for his nationality,
money, success, security, and control of his own situation.) They are curious as to how they
may be like him.
c. They know something about God and the Bible. They fear and respect both to some degree.
They have some understanding of the power and working of God. (They want God to do the
same “magic” for them.)
d. At the end of the sermon, the evangelist ask, “How many of you want to go to heaven?”
Most everyone raises there had, because that sounds better than going to hell.
e. He then ask everyone who raised their hand to come down front. “Then if you love Jesus
and want to go to heaven, come down front.”
f. People come to the front without knowing why they are coming. Some hope to receive a
gift, get a closer look, receive a “blessing”, or simply may be being nice to the foreigner.
g. The evangelist then prays and ask the people in the front to pray with him. (repeat his
words)
h. Next he introduces the people to the congregation as new Christians who are on their way to
heaven.
i. Next week the next team does the same thing. Soon over half the population has been
reported as being saved.
j. Would Jesus use this method?
k. When people experience this idea of cheap grace, they become immured and hardened to the
real thing.
l. When you connect this idea of “cheap grace” with a false understanding of “eternal security”
you produce lost people who are convinced they have everything true Christianity has to offer
and that there is nothing more to be gained by a real faith.
2. Jesus turned people away.
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a. The rich young ruler came to Jesus with the right question, with sincerity, and searching, but
went away lost.
b. The gospels record the fact that many came to Jesus, but did not follow him.
c. Many people are interested in Jesus, but he demands lordship.
d. Jesus must be placed as first and only in our life.
e. People must realize they are “lost” before they can be “saved.”
f. Many evangelist confront people with only part of the gospel. They believe and receive part,
but reject the lordship of Christ.
g. Jesus wanted people to “Count the cost” before making a decision. (Luke 14:25-33) "Large
crowds were traveling with Jesus, and turning to them he said: {26} "If anyone comes to me
and does not hate his father and mother, his wife and children, his brothers and sisters--yes,
even his own life--he cannot be my disciple. {27} And anyone who does not carry his cross
and follow me cannot be my disciple. {28} "Suppose one of you wants to build a tower. Will
he not first sit down and estimate the cost to see if he has enough money to complete it? {29}
For if he lays the foundation and is not able to finish it, everyone who sees it will ridicule him,
{30} saying, 'This fellow began to build and was not able to finish.' {31} "Or suppose a king is
about to go to war against another king. Will he not first sit down and consider whether he is
able with ten thousand men to oppose the one coming against him with twenty thousand? {32}
If he is not able, he will send a delegation while the other is still a long way off and will ask for
terms of peace. {33} In the same way, any of you who does not give up everything he has
cannot be my disciple."
h. People need a prolonged exposure to the Word. This enables them to make a real decision
for Christ.
Challenge of Management:
* 323. How do we logically and orderly accomplishing reproduction?
1. How to go about orderly planting and growing?
a. Ex. Seed in a garden are to reproduce.
2. See “The Pauline Cycle”
a. Notice the Scripture references that show what was happening.
b. This chart is directed to the church planting operation, there is a beginning and an end.
c. As they neared the end, Paul and his team were involved in new beginnings in other areas.
d. As the cycles moves forward, earlier steps continue to be repeated.
e. This also serves as a standard to analyze existing churches to determine if they are doing
their job.
3. Donald McGavran suggests seven steps towards planting new churches:
a. Pray and plan – In the sending church prayer must begin in the pulpit. Planning must be
bathed in prayer as well. Planning of such an important task is essential.
b. Enlist helpers – Wagner suggest 10% involvement from the sending church of believers who
have a good testimony and witness.
c. Survey accessible areas – these should not be far from the sending church. Family and web
relationships should be noted as well as interest in home bible studies.
d. Evangelize whole families – Christianity should not destroy the family.
e. Find a place to meet – Starting with homes, a variety of other possibilities may exist.
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f. Begin meetings – Bring believers together for worship. Open Bible reading is basic for
worship.
g. Train leadership – Each leaders must be respected by the group.
4. PERT is another possible logical approach.
* 324. PERT (Program Evaluation and Review Technique)
1. What is PERT?
a. It is a control instrument for defining the parts of a job and putting them together in network
form so that the person responsible for each part and the one responsible for management
knows what is supposed to happen and when.
b. This is a planning process, illustrated with a flow chart.
c. This is not “Christian” but is just a management tool.
d. Look at the chart.
* 325. Biblical Idea of Management.
1. Trust in God’s leading through the Spirit.
a. (Proverbs 16:9) "In his heart a man plans his course, but the LORD determines his steps."
2. We take thought about the things of life, but assume that God is at work in
everything.
3. Nehemiah and Moses are led my God in planning and management.
* 326.
1. Spiritual gifts are even given to assist in this process.
a. (Romans 12:8) "if it is encouraging, let him encourage; if it is contributing to the needs of
others, let him give generously; if it is leadership, let him govern diligently; if it is showing
mercy, let him do it cheerfully."
b. (1 Corinthians 12:28) "And in the church God has appointed first of all apostles, second
prophets, third teachers, then workers of miracles, also those having gifts of healing, those able
to help others, those with gifts of administration, and those speaking in different kinds of
tongues."
2. Planning is therefore a spiritual necessity that should not be taken lightly.
3. Management is defined as the act or science of getting things done through other
people, and as the effective use of resources to achieve desired results.
(stewardship)
* 327. Management by Objectives and Results
This requires a manager to focus on the result rather than on the activity.
There are six separate steps in the MOR funnel. 1 -> 2 -> 3 -> 4 -> 5 -> 6
1. Define roles and missions.
2. Determine key result areas.
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3. Identifying and specifying indicators of effectiveness.
4. Selecting and setting objectives.
5. Preparing an action plan.
6. Establishing controls.
* 328. A Circular Model
Dayton and Fraser present management for Christian mission as a process involving ten steps. (These should be drawn in a
circle with connecting arrows, so they repeat themselves.)
1. Define the mission
2. Describe the people
3. Describe the Force for evangelism
4. Examine means and methods
5. Define an approach
6. Anticipate outcomes
7. Decide our role
8. Make plans
9. Act
10. Evaluate
* 329. The lack is planning is not somehow “more spiritual.”
a. (This is like the temptation to jump from the temple. )
b. Why do some people feel that planning is not spiritual?
c. How may we trust God and at the same time plan for tomorrow?
* 330. Goals are necessary in management and planning.
1. Clear goals aid in communication.
2. Clear goals are basic to good planning.
3. Clear goals provide a basis for discussion and change.
4. Clear goals help to show the direction of progress.
5. Clear goals help strengthen and test our faith.
* 331. Goals must be:
1. Well written.
2. Focus on results.
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3. Have a time limit
4. Be specific
5. Be practical
6. Be feasible
7. We must be able to measure our success.
* 332. Goals in the Church
1. Goal setting can be used as a way of us understanding God’s purpose for us as
His Body.
2. Church planting goals: The goal is a mature reproducing congregation.
3. We must work in a way that we motivate existing churches to reproduce
themselves and we must plant new churches that have both a capacity and the
resolve to reproduce themselves
4. A sub-goal under this is: churches that are self-supporting, self-governing, and
self-propagating, or we might say: lives for others, can take care of itself, and is
relevant to its cultural situation. (These are sub-goals)
* 333. A mature reproducing church
1. Lives for others [41]
a. Sensitive to the felt social needs of the community [15]
b. Reaches out to people in true Christian love and concern [18]
2. Can take care of itself [42]
a. Psychologically stable [35]
b. Liturgically independent [21]
c. Spiritually stable [30]
d. Administratively sound [26]
e. Financially stable [33]
3. Is relevant to its cultural situation [43]
a. The final goal is a mature reproducing church, but other sub-goals must be met first. It is
like a cross country hiker who never forgets his final destination, but who also makes provision
the individual obstacles along the way and for daily provisions, and water and sleep and the
many necessary things that must be carried out along the way to make the final goal possible.
b. This is like a student studying in school. Certain things come in a logical order to reach an
end result.
c. It becomes necessary to break things down into smaller parts like the sub-points of an
outline.
* 334. (Illustration)
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* 335. Planning Using PERT
1. PERT is described as a control instrument for defining the parts of a job and
putting them together in network form.
2. Each numbered box represents a goal or step to be achieved which is called an
event.
3. Steps or events are connected to one another by lines in the same way as a map
connects places by lines that are to be reached in succession.
* 336.
1. Each set of solid lines indicates a chain or network of activities and events to be
planned to reach the next major goal.
2. The sub-goals these events influence are shown by broken lines.
a. Look at the chart on page 38.
b. This chart shows how one things relates to another. (On page 38 we see the beginning point
on the left and the end on the right. We see ten goals that relate to the three larger goals that
lead to the one final goal.)
3. Network I produces the birth of the church. This is a baby and is in no way the
end of the process.
4. Networks II, III, and IV are worked on simultaneously.
a. The purpose of this thinking-through of the process is to call attention to all that in involved
in the process of producing a mature reproducing congregation.
* 337. The Spirit Brings Revival
1. The Holy Spirit is the Divine director of the missionary enterprise.
a. (Acts 13:2) "While they were worshiping the Lord and fasting, the Holy Spirit said, "Set
apart for me Barnabas and Saul for the work to which I have called them.""
b. (Acts 13:52) "And the disciples were filled with joy and with the Holy Spirit."
* 338.
1. Prayer is the Atmosphere
a. (Acts 13:1-4) "In the church at Antioch there were prophets and teachers: Barnabas, Simeon
called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch)
and Saul. {2} While they were worshiping the Lord and fasting, the Holy Spirit said, "Set apart
for me Barnabas and Saul for the work to which I have called them." {3} So after they had
fasted and prayed, they placed their hands on them and sent them off. {4} The two of them,
sent on their way by the Holy Spirit, went down to Seleucia and sailed from there to Cyprus."
2. The Scriptures are the Foundation
a. (Acts 15:15) "The words of the prophets are in agreement with this, as it is written:"
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* 339.
1. The church is the agency
a. (Acts 15:22) "Then the apostles and elders, with the whole church, decided to choose some
of their own men and send them to Antioch with Paul and Barnabas. They chose Judas (called
Barsabbas) and Silas, two men who were leaders among the brothers."
b. The normal expectation in the time of the New Testament was that a convert to Christ would
associate himself with other believers in a new kind of fellowship called a “Church.”
c. This fellowship is not only with God and Christ, but also with one another. (1 John 1:3)
"We proclaim to you what we have seen and heard, so that you also may have fellowship with
us. And our fellowship is with the Father and with his Son, Jesus Christ."
d. The apostles and those associated with them were working to see new churches planted.
e. We cannot separate the church from Christianity or Christians. (not buildings)
f. The modern idea of an “evangelistic crusade” where those doing the evangelism do not also
see that new converts are a part of local churches is foreign to the New Testament.
2. The Empowerment of the Spirit
a. The presence of the Spirit drove new converts into ministry.
b. Many have called the Book of Acts the “Acts of the Holy Spirit” because it is the Spirit that
drives believers into ministry.
c. The Spirit drives the church to witness and out of this witness new churches arise.
* 340.
1. The indwelling of the Spirit moved believers to witness.
a. (1 Thessalonians 1:6-8) "You became imitators of us and of the Lord; in spite of severe
suffering, you welcomed the message with the joy given by the Holy Spirit. {7} And so you
became a model to all the believers in Macedonia and Achaia. {8} The Lord's message rang
out from you not only in Macedonia and Achaia--your faith in God has become known
everywhere. Therefore we do not need to say anything about it,"
b. (Acts 1:8) "But you will receive power when the Holy Spirit comes on you; and you will be
my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.""
c. Paul felt the passage in Acts 1:8 applied to him as well as to all Christians and that he had an
obligation to share his faith. (Romans 1:14) "I am obligated both to Greeks and non-Greeks,
both to the wise and the foolish."
2. The gifts of the Spirit empower believers for ministry.
* 341. #0 - A Spirit of Revival and Passion for the Lost
1. The Holy Spirit is at Works.
a. The Holy Spirit revives the life of the church individually and collectively which results in a
strong love for the Lord, for one another, and for the lost world.
b. We know that lost people are going to hell. Then “why?” is there not a greater passion to
save them? There first must be a “fire” at home before we will have a desire to reach out.
2. Revival must occur among God’s people.
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a. In revival, God works through his Spirit to restore, encourage, and free his people for the
fullness of his blessing. The result will be evangelism.
3. The coming of the Holy Spirit and Pentecost is stands at the beginning of the
church and it is from these events that the evangelists go out.
* 342.
1. A local congregation must “walk” by the Spirit.
a. (Galatians 5:16) "So I say, live by the Spirit, and you will not gratify the desires of the sinful
nature."
2. We must conduct our life and ministry in the Spirit and led by the Spirit.
a. (2 Corinthians 3:6-12) "He has made us competent as ministers of a new covenant--not of
the letter but of the Spirit; for the letter kills, but the Spirit gives life. {7} Now if the ministry
that brought death, which was engraved in letters on stone, came with glory, so that the
Israelites could not look steadily at the face of Moses because of its glory, fading though it
was, {8} will not the ministry of the Spirit be even more glorious? {9} If the ministry that
condemns men is glorious, how much more glorious is the ministry that brings righteousness!
{10} For what was glorious has no glory now in comparison with the surpassing glory. {11}
And if what was fading away came with glory, how much greater is the glory of that which
lasts! {12} Therefore, since we have such a hope, we are very bold."
* 343.
1. Without spiritual power and its renewing strength, a local church has no interest
to begin the task of church planting.
2. Often existing churches do not have this “spiritual life” themselves and are
therefore slow in starting new churches.
* 344. #1 - Decision to Plant a Church
1. [Event 1 – Decision taken to plant a new church]
2. The Holy Spirit causes his servants to desire to plant a new church, whether an
individual, a church, a mission society, or a denomination.
* 345.
1. Surveys show that most new church works begin with the initiative of a pastor or
professional church worker.
2. How was it in the early Church?
a. There seems to have been a spontaneous and assumed spread of the gospel.
b. (Acts 8:4) "Those who had been scattered preached the word wherever they went."
c. (1 Thessalonians 1:8) "The Lord's message rang out from you not only in Macedonia and
Achaia--your faith in God has become known everywhere. Therefore we do not need to say
anything about it,"
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d. The Spirit moved through the Roman world and expanded the gospel witness over much of
the Roman world and beyond in the first 100 years of the birth of the church.
e. The Spirit desires to live in all believers and direct the whole life of the church, not just that
of the pastor or church leader.
f. (1 Corinthians 6:19-20) "Do you not know that your body is a temple of the Holy Spirit,
who is in you, whom you have received from God? You are not your own; {20} you were
bought at a price. Therefore honor God with your body."
g. Also not that in Acts 13, it is the Spirit who says to set apart Paul and Barnabas for church
planting work.
h. This is God working to accomplish his business. This is not just the human expansion of a
business or social idea
3. Normal Adulthood results in the production of new life.
a. The normal New Testament Christian experience is to make disciples, to win more converts,
and to have a family and to gather this family into a common bond.
b. We must be like to Olympic relay runner who actually passes the baton to the next runner.
c. In a healthy spiritual community, this process repeats itself over and over.
d. It is normal for Christians to reproduce and for churches to reproduce.
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Missionaries Commissioned
* 346. (Title slide)
 Обзор темы: The work of church planting is not done alone; therefore this lecture will discuss the
qualifications or church planters who may assist the student in this process. Types of qualifications
and types of people will be considered. The student will describe the qualifications needed by the
people who will assist him in the process of starting a new church. Attention will be given to the
selection process as well as to the training process. The student will identify real or hypothetical,
people to assist him the process of starting a new church.
* 347. (Illustration)
* 348. Paul’s Strategy
1. What examples did Paul have for his missionary strategy?
a. Paul had little opportunity to base his strategy on what had happened before him.
2. The Jews had been sent out Jewish missionaries.
3. Secular models of communication existed in Paul’s culture.
4. Christ had been an example with his disciples.
* 349.
1. Today we have 2000 years of refinement and experience as we reflect upon what
Paul did.
2. We must also say that what Paul did was developed under the guidance of the
Holy Spirit.
* 350. Can we apply Paul’s strategy today?
1. The world of Paul is similar to our situation today.
2. There is an intercultural flow of people of different races and backgrounds.
3. Paul worked with a “prepared” audience, and we have that in some peoples
today.
4. The message of Paul is the same as it is for us today.
5. Paul, as a man is also an example for us today.
a. He was what a Christian should be.
b. (1 Corinthians 11:1) "Follow my example, as I follow the example of Christ."
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6. Even his method can be applied today.
a. He went to where people were, preached the gospel, instructed them in the faith, chose
leaders, and committed them to the grace of God.
* 351. The Pauline Cycle
1. Missionaries Commissioned
2. Audience Contacted
3. Gospel Communicated
4. Hearers Converted
5. Believers Congregated
6. Faith Confirmed
7. Leadership Consecrated
8. Believers Committed
9. Relationships Continued
10. Sending Churches Convened
11. At the center of this activity is the Holy Spirit, who is the divine director of the
missionary enterprise.
* 352. Paul’s work
1. We could describe the process of Paul in other terms or by a different number of
steps, but these ten steps and sub steps are helpful breakdowns.
2. Paul did not establish a church in every place. Sometimes he was not successful.
3. Paul did not do all of these things himself. He had helpers.
4. In some places we see a more complete record than in other places, but by
looking at the book of Acts as a whole, we may conclude that this is the way Paul
operated.
* 353.
1. This process has a beginning and an end, but it also continues.
a. But even though there is a beginning and end, many of these processes were occurring at the
same time and other cycles were beginning in other areas.
b. So although it has a beginning and end, this is only true for a certain location, the process
was repeated over and over in new areas.
c. The process also continued in the area of the new church, but was carried out by the new
church.
2. This process can be applied to existing churches as well as to new churches.
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3. Western theology has focused on training “pastors” to work with existing
churches, instead of “Church planters” to start new churches.
a. Western seminaries are filled with pastoral theology classes and few in the area of new
church planting.
b. This is because of a need in western culture.
c. Many areas are over churched in the West.
* 354. Selecting Target Areas
1. We must decide on definite areas and people that will be the focus of our
immediate attention.
2. Some people focus on “home missions”.
a. (Acts 1:8) "But you will receive power when the Holy Spirit comes on you; and you will be
my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.""
b. Some defend this idea by saying that there must be a strong home base before it is possible
to reach out.
c. This is usually seen in a focus on the existing mother church.
d. There is connection between the parts mentioned in Acts 1:8, not a progression or ranking of
priority. The field is the world, and it is simply described by increasingly larger rings of work.
e. All is our responsibility.
3. Priority must be given to receptive people.
a. We want to be most effective and maximize our efforts.
b. We want to work where the fiends are most white and ripe for harvest.
c. This has to do with strategy and stewardship of resources.
* 355.
1. Priority must be given to unreached peoples.
a. This also has to do with strategy.
2. Who is responsible for reaching certain groups of people?
a. The “Church” has the responsibility for the whole world.
b. We have responsibility for those in our own area and cultural group. (E-0)
c. We must pay special attention to unreached peoples.
d. We also must pay special attention to unreached peoples.
3. Why did Paul go to cities and to where there were large concentrations of
people?
a. Cities have concentrations of people.
b. Cities are centers of change.
c. Cities have a greater potential to reach others
d. This is an issue of strategy and good stewardship.
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* 356. Selecting Missionaries: The term “missionary” has the idea of
“one who is sent to do a task.”
1. We see God calling through objective external circumstances.
a. Barnabus went to Antioch because his church sent him there. Acts 11:22
b. Paul went to Antioch because Barnabus brought him there. Acts 11:26
c. Both went from Antioch as a result of a joint decision made by the church leaders at a time
of prayer and fasting. Acts 13:2
d. Silas joined Paul at his invitation. Acts 15:40 and so did Timothy. Acts 16:3
e. We see that God leading as his people pray and seek his guidance. The focus is not upon the
individual “call” but upon the broader work and overall activity of the church.
f. Churches sent missionaries and other missionaries invited them. This may be said to be a
“call.”
g. Our willingness to go “anywhere” is our response to God. But that “anywhere” becomes a
specific “somewhere” when the church sends or others invite.
2. The sending church may “ordain” or commission the missionary in some way.
3. We also notice that in Acts 13, the best of the church leaders were sent.
* 357. How are missionaries selected?
1. How would you select missionaries?
2. What qualifications would you suggest?
* 358. #2 Qualifications for Church Planters
1. [Event 2 – Qualifications for missionary church planters established]
2. Whom would the spirit choose to send to do His work?
a. Does a church planter need a special call of the Lord for this work?
b. Should he have pervious pastoral experience?
c. Should he have completed formal biblical and theological training?
d. What level of secular education should he have achieved?
* 359.
1. Even though it is important for the whole church to become involved, often first,
the pastor or a key leader will become interested and will attract others to this work
that is led by the Spirit.
a. (Acts 13:1-4) "In the church at Antioch there were prophets and teachers: Barnabas, Simeon
called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch)
and Saul. {2} While they were worshiping the Lord and fasting, the Holy Spirit said, "Set apart
for me Barnabas and Saul for the work to which I have called them." {3} So after they had
fasted and prayed, they placed their hands on them and sent them off. {4} The two of them,
sent on their way by the Holy Spirit, went down to Seleucia and sailed from there to Cyprus."
2. Paul is a good example:
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a. Paul was a coworker – a team player
b. He was careful not to cause offense and discredit the ministry
c. In the face of a wide variety of adversity and difficulty he was able to endure.
d. He was Spirit led and Spirit controlled. –(purity, patience, kindness, love were evident in his
life)
* 360. Qualifications:
1. Natural Qualifications
a. Socially and educationally acceptable to the people to be reached.
b. Outgoing personality.
c. Seriously, sincerely interested in people with a deep concern for their problems.
d. Ability in public speaking.
e. An attractive personality.
f. Exemplary family life.
2. Spiritual Qualifications
a. A heart given totally to God.
b. Deep and abiding compassion for the lost. (patient, persistent, enduring)
c. A life of continual prayer.
d. A life utterly dedicated to the work of the ministry.
e. A highly motivated vision to see possibilities instead of obstacles.
3. Attitude toward self
a. Certainty of God’s call.
b. Honesty: confidence in God, willingness to learn from others, understanding that new
Christians must be taught scriptural new-church principles.
c. Responsible
4. Attitude toward the new nucleus of believers
a. Acceptance towards those who have defects.
b. Openness towards those who have positive gifts that he may not have.
c. Spiritual determination.
d. Patience, understanding, love.
5. Attitude towards the community
a. Positive attitude (God can make this work)
b. Anticipation
c. Friendliness
d. Acceptance
* 361. #3 - Team Member Selection and Organization
1. [Event 3 – Missionary church planting team chosen and organized]
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2. Most church planters work with a team of people to begin new churches, or at
least with a sponsoring or support church or churches.
3. Paul was probably the leader of this type of team.
* 362.
1. In the New Testament missionaries were not volunteers, they were willing, but
they were “chosen” by the Holy Spirit through prayer.
2. It is the Lord who sends out labors.
(1.) (Matthew 9:38) "Ask the Lord of the harvest, therefore, to send out workers into his harvest field.""
However it remains through his “body” that Christ works, so it is the church’s responsibility to start new
churches.
3. How many people are needed?
4. What specialties should they have?
* 363. The church is commanded to pray that missionaries will be sent.
1. (Matthew 9:38) "Ask the Lord of the harvest, therefore, to send out workers into
his harvest field.""
2. (Luke 10:2) "He told them, "The harvest is plentiful, but the workers are few.
Ask the Lord of the harvest, therefore, to send out workers into his harvest field."
3. We see this applied in Acts 13. (Acts 13:2) "While they were worshiping the
Lord and fasting, the Holy Spirit said, "Set apart for me Barnabas and Saul for the
work to which I have called them.""
* 364. Prayer also applies to the work being done.
1. Paul asked people to pray for him and the work.
2. (Romans 15:31) "Pray that I may be rescued from the unbelievers in Judea and
that my service in Jerusalem may be acceptable to the saints there,"
3. (Ephesians 6:19) "Pray also for me, that whenever I open my mouth, words
may be given me so that I will fearlessly make known the mystery of the gospel,"
4. (Colossians 4:2-3) "Devote yourselves to prayer, being watchful and thankful.
{3} And pray for us, too, that God may open a door for our message, so that we
may proclaim the mystery of Christ, for which I am in chains."
* 365.
1. (2 Thessalonians 3:1-2) "Finally, brothers, pray for us that the message of the
Lord may spread rapidly and be honored, just as it was with you. {2} And pray that
we may be delivered from wicked and evil men, for not everyone has faith."
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2. Many revivals and people movements have come about as the result of
concentrated prayer.
a. See material in “Serving as Senders” for information on prayer for missionaries.
3. What are practical ways to help churches pray for Missionaries?
4. What should we pray for?
5. How may we promote prayer?
* 366. There is a need for encouragement
1. The Holy Spirit is active in encouragement. John 14:16 (parakletos)
2. Some people are given the spiritual gift of encouragement.
3. Barnabas was active in encouragement.
a. (Acts 4:36) "Joseph, a Levite from Cyprus, whom the apostles called Barnabas (which
means Son of Encouragement),"
* 367.
1. In 1 Corinthians 16:17-18, Paul tells how two friends cheered him up.
a. (1 Corinthians 16:17-18) "I was glad when Stephanas, Fortunatus and Achaicus arrived,
because they have supplied what was lacking from you. {18} For they refreshed my spirit and
yours also. Such men deserve recognition."
2. What kind is encouragement is needed?
3. What are the practical to help churches encourage missionaries?
4. How may we promote encouragement?
* 368. #4 - Team Preparation
1. [Event 4 - Church planting team prepared for action]
2. Logically a person is trained according to his gifts.
3. There is a difference between training received by all Christians and specific
training for a specific task.
4. Missionaries will be involved in training others, so they must be taught how to
train.
* 369.
1. Timothy was told to pass on what had been passed on to him.
2. Much of the training was on-the-job training.
3. Because the whole church is involved in one way or another in supporting the
team, the overall church planting goals should be explained to the whole church.
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a. Once a church has done this once, the selection of team members become easier and more
natural.
b. When new people come into the existing church, they are trained and put to work alongside
existing members, so they may do that same job somewhere else.
4. Different people need different training,
a. The leader and members of the planting team need training, but maybe not the same kind of
training. Timothy and Titus were not trained in the same way as the saints at Berea.
b. Different levels of preparation should be offered of different people.
5. A list of initial essential task should be determined;
a. For example: Personal evangelism, survey work, discipleship ministries, child evangelism,
etc.
b. Preparation will need to be made for specific ministries.
* 370. Training Methods
1. What skills will be needed?
2. How will your church train people for church planning?
3. What specific training programs will be created?
4. How will training be continued and evaluated?
5. What other training or preparation is needed?
* 371. Support of Missionaries
1. Should missionaries be supported?
2. In what ways should missionaries be supported?
3. Who should support missionaries?
4. What procedure can the local church use for supporting missionaries?
5. What systems of reporting and accountability should exist?
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Audience Contacted
* 372. (Title slide)
 Обзор темы: A location must be chosen for the plating of the new church. This lecture focuses on
the process of selecting an area and upon the study and evaluation of that area. Cultural and
geographic factors are considered. The student will choose a sight and people group for his new
church.
* 373. (Illustration)
* 374. It is impossible to reach all people at the same time, so we have
to make choices concerning strategy.
1. Our Lord was selective in his contacts. All people did not receive equal
attention.
2. Paul had a strategy that was selective.
3. We must not expect people to come to us, but we must go to them.
a. Even if we “preach” from within the “church” or in a crusade, we still have to persuade
people to come and hear.
4. We wish to gain the understanding and goodwill of the local citizens (especially
leaders).
* 375.
1. We wish to reach unchurched “Christians” and invite them to the church
fellowship.
2. We wish to reach prepared people who might be ready to receive the gospel.
3. We wish to get as wide a hearing as possible for the gospel.
4. Therefore, we have to plan the best way to accomplish these goals and choose
the best location in which to work.
* 376. #5 - The Target Area Selected
1. [Event 5 – Area to be reached has been chosen]
2. If we are to obey Jesus’ words in Acts 1:8 we must have a world vision.
a. We must think beyond the places which are already being reached.
* 377.
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1. Cities were important to Paul.
a. People migrate to cities for economic and sociological reasons.
2. Cities usually present to best possible place to start a new church.
a. There is an openness to change.
b. There is a concentration of resources or people.
c. There is greater possibility of contact with surrounding communities.
3. Target groups must be found within the range of the sending group.
a. Range, may be around the world, but accessibility is important if we want the whole church
involved in this new work.
4. Different factors influence a choice.
a. (some good and some bad)
b. Some Christians may already live there.
c. People may want their home communities evangelized.
d. People from that place may be asking for a church.
e. They place may be socially or economically or geographically important for the spread of
the gospel.
f. But we select an area in which to begin this process.
* 378. #6 - Demographic Survey of Target Area
1. [Event 6 – Detailed demographic survey accomplished]
* 379.
1. Activity #4 would involve some form or general area survey, but now a far more
detailed survey must be accomplished.
2. Social distinctions exist.
a. Social distinctions arising out of race, cultural, economic, and other differences were very
much a part of the experience of first century Christians.
b. (1 Peter 2:18) "Slaves, submit yourselves to your masters with all respect, not only to those
who are good and considerate, but also to those who are harsh."
c. These distinctions existed and early Christianity does not seek to build a “mono-culture.”
3. The gospel is to transcend these class distinctions.
a. (Acts 10:34) "Then Peter began to speak: "I now realize how true it is that God does not
show favoritism"
b. (Romans 10:12) "For there is no difference between Jew and Gentile--the same Lord is Lord
of all and richly blesses all who call on him,"
c. (Galatians 3:28) "There is neither Jew nor Greek, slave nor free, male nor female, for you
are all one in Christ Jesus."
* 380.
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1. Therefore we may conclude that certain racial and class distinctions will exist as
long as the church is in the world.
a. This is not good or bad, but simply a fact that needs to be considered.
b. Most churches are mono-cultural and many denominations are within a singular cultural
grouping.
c. This will affect the kind of people and place that we target.
2. We must recognize that culture plays a part in the communication of the gospel.
3. A survey exist on p.184-189 and includes some of the following:
a. How many people live in the community? What changes are expected? How do the ages
break down?
b. How mobile is the community?
c. Are the people moving in primarily: young, middle aged, elderly? What lifestyle? What
racial mix? What is the income and education?
d. What type of housing is being constructed? Will the community be diverse or
homogeneous?
e. Have elementary schools been constructed and where are they located?
f. What about shopping facilities? Do they exist, will they be built, if now where will people
shop?
g. Where do the people who live in the area work? Inside or outside the community?
h. Are all utilities now available or soon to be added?
i. Has a barrier, such as a major road or limited access road divided the community?
j. What are the likely economic future of the community?
k. What is the reputation of this community by those around it? Is it viewed as a good or a bad
place to live?
l. Is there a reason to believe that the religious character of new residents will differ from the
existing residents?
m. What other churches have been organized? How close is the nearest church of “our” type?
What denominations are represented in the area and what size are they?
n. What percentage of the people in the area attend church and how often?
o. What is the religious feeling of the people in the community? What religious preferences do
they have?
p. McDonalds does this kind of survey planning. Our success is more important.
4. What can we learn from a demographic survey?
5. How may we go about doing a survey?
* 381. Courtesy Contact (showing respect to Caesar)
1. On one hand we are all made in the image of God and in this way there is
equality among people.
a. (Luke 10:27) "He answered: "'Love the Lord your God with all your heart and with all your
soul and with all your strength and with all your mind' ; and, 'Love your neighbor as
yourself.'""
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b. (Galatians 6:10) "Therefore, as we have opportunity, let us do good to all people,
especially to those who belong to the family of believers."
2. On the other hand, authorities and powers do exist that must be considered.
a. (Romans 13:1) "Everyone must submit himself to the governing authorities, for there is no
authority except that which God has established. The authorities that exist have been
established by God."
b. (Matthew 22:21) ""Caesar's," they replied. Then he said to them, "Give to Caesar what is
Caesar's, and to God what is God's.""
c. (Romans 13:7) "Give everyone what you owe him: If you owe taxes, pay taxes; if revenue,
then revenue; if respect, then respect; if honor, then honor."
* 382.
1. Even though Paul was the apostle to the Gentiles, he first visited the synagogues
and paid respect to certain citizens. This was a “Courtesy contact.”
2. The reality is that this is the way our society is structured.
3. Official leaders carry much authority with the people.
4. A courtesy call to the local government official, religious leader, school official,
or media reprehensive may open many doors.
* 383.
1. Sometimes our overwhelming concern to reach the lost, causes us to bypass the
building of bridges, to the community in which we work.
2. This is pre-evangelism and a business card may be helpful.
3. Who should be included in this list?
4. How may we contact them?
5. What type of printed material may be used in this type of contact?
* 384. Community Contact
1. Paul stayed with people in the community in which he worked. (Lydia, Jason,
Aquila)
2. Paul could ask the Thessalonians to remember his life among them.
a. (1 Thessalonians 2:8-9) "We loved you so much that we were delighted to share with you
not only the gospel of God but our lives as well, because you had become so dear to us. {9}
Surely you remember, brothers, our toil and hardship; we worked night and day in order not
to be a burden to anyone while we preached the gospel of God to you."
3. Paul was in contact with the people, personally, culturally, and economically.
(made tents)
* 385.
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1. All societies have certain expectations of newcomers.
a. In some societies like the US, it is expected that the neighbors will visit the new person, but
in France it is expected that the new person will visit the neighbors. When this occurs, lines of
communication are opened.
2. People often have many preconceived ideas about the church worker.
a. These may be negative.
b. This is a time to open doors for correct communication.
3. What expectations do the people of your area have for how church workers
should act?
4. In Ukrainian culture the “new religious activity” is often seen as an invasion into
Orthodox territory. It may even be viewed this way by people who are not in any
church.
* 386.
1. People need to know that we are not a threat, and that what we are doing is
“good.”
2. What we do, we do not do in secret.
3. People should not have to guess or draw their own conclusions about who we are
or what our purpose is.
4. This is also pre-evangelism but is laying a foundation for how the new church
will be viewed.
5. How may you communicate “who you are” to the general population?
6. What actions should be avoided in order not to communicate the wrong
impression?
* 387. Selective Evangelistic Contact
1. Jesus and Paul were selective in who they preached the gospel to.
a. If we enter a town with the plan to preach to whoever will listen, then we have made a
selection to preach to the people who have the most time or who are most accessible, or who
are easiest reached by the media which we use.
b. The problem is that these may not be the best people to begin with. If the church becomes
identified with these people (maybe poor, unemployed, outcast) then this may close the door to
a wider audience.
2. Those who we begin with should be a doorway to a wider audience.
3. Paul went to the synagogue. His target group, the Gentiles, was represented in
the synagogue by the “God-fearers.”
4. There were also those who were prepared to receive the gospel.
a. In Acts 19:1 Paul found some disciples and spoke to them.
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b. (Acts 19:1) "While Apollos was at Corinth, Paul took the road through the interior and
arrived at Ephesus. There he found some disciples" The Holy Spirit may have been working to
prepare certain people to be receptive to the message.
c. The Macedonian call is also an example of people who were prepared.
5. People receive and process information through their “world view”.
a. This is how they see and understand reality. It is not necessarily how reality actually is, but
how they interpret it to be.
b. A naturalist sees and understands reality in physical terms, but an animist see everything in
spiritual terms.
c. If people have a monotheistic world view it will affect the way they respond to the gospel.
d. This means that some people will be more receptive to the gospel, or receptive at an earlier
time than others.
e. This also means that some people depend on others and take their cue from others about
important decisions.
* 388.
1. Another important factor is timing.
a. For example, if a tribe can be reached before they respond to another developed religion or
ideology, they then will usually be more receptive to the gospel.
b. Other factor such as natural disaster or need may also effect timing.
c. Prayer can speed the ripening of a people to receive the gospel.
2. “Fit” is also important.
a. Do the values of Christianity fit into the societies existing values and therefore it makes
sense to the people. (Christianity fits the Judaeo/Christian value of America.)
3. The ability to read and write may make it easier to receive the religion of the
Book.
a. Literature and books have been used in Ukraine to reach people who often read in this
culture.
4. We also must consider the family structure within the culture.
a. If the mother becomes a Christian, will the gospel message spread to the husband, or only to
the children? Who can communicate the gospel to whom? Who do people consider to be a
part of their “family” and what is their relationship to them?
* 389.
1. We need to select people who have the greatest possibility to respond to the
gospel and who have the greatest possibility to reach others.
2. We also see that often the idea of working within whole families is helpful.
3. Who would be best to evangelize first? Why?
4. What effect will the evangelization of some people have upon others in the
community?
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* 390. Widespread Evangelistic Contact
1. Paul used his fellow workers.
2. Paul used the churches that had already been started in the process of reaching
others.
3. Paul withdrew from growing congregations to allow them to develop further as
he went other places.
* 391.
1. A technique often used in marketing is to contact as many as possible, and know
that 1% or 3% will respond. This is practiced by the Mormons and Jehovah
Witnesses.
2. If you ask enough people, some will say yes.
3. We must be wise stewards of our time and resources.
* 392.
1. Sometimes fishing with a net is more effective than a single hook.
2. We may seek out groups of people.
a. (civic organizations, gatherings of people, or create groups such as English class)
3. Surveys are another possible way to contact people.
4. Media may be used to reach people.
* 393.
1. What are possible methods of mass contact in this culture?
2. What are the cost involved in mass contact?
3. Develop some strategies of mass contact. (write a plan)
See the survey on page 192 in Hesselgrave and also the list of media.
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Gospel Communicated
* 394. (title slide)
 Обзор темы: This lecture focuses on the evangelistic strategy that is first put into practice by the
evangelistic team in the area the new church is to be planted. This strategy must be put into practice
in order to reach the first converts. The student will develop an initial evangelistic strategy for his
target area. The objectives are to: mobilize as many believers as possible to effectively
communicate the gospel message to the target audience, to communicate the good news of Christ to
the audience in a way that will be clear and understandable, to put into effect the most appropriate
methods of evangelism, to use various methods of communication in the most effective way, and to
reach the people in the target area in the order of priority established earlier.
 This lecture also focuses on the process of starting and leading a home Bible study. Attention is
given to a seven week course taken from John’s gospel that is designed to lead a person to faith in
Christ. Different kinds of Bible studies are discussed with attention being given to advantages and
disadvantages of each. A follow-up course of Bible studies is also explored.
* 395. (illustration)
* 396. #7 - Initial Evangelistic Strategy
1. [Event 7 – Strategy for evangelism determined]
* 397.
1. Objectives
a. To mobilize as many believers as possible to effectively communicate the gospel message to
the target audience.
b. To communicate the good news of Christ to the audience in a way that will be clear and
understandable.
c. To put into effect the most appropriate methods of evangelism.
d. To use various methods of communication in the most effective way.
e. To reach the people in the target area in the order of priority established earlier.
2. Situations, opportunity, and time determine which method works best.
3. In places where the Jehovah Witness and Mormons have worked heavily, some
are turning away from canvassing or handing out tract literature.
* 398.
1. Often initial contact is made with people in the community to determine interest.
a. Then the church planting team follows up on those who are interested.
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b. It is important to actually follow-up on these contacts in a timely manner. To not follow up,
may turn these people off to future Christian contact.
c. (Short term mission teams that don’t follow up, may do more harm than good in this area.)
2. Often “information” is sought by the person canvassing.
a. They ask for the person’s opinion or what they think others think about church or religion.
b. As they talk, they determine if that person is interested.
3. “Mass Contact” is also a possibility. This is a “tent” or “mass” meeting.
4. Ask the existing churches how they started.
a. What was their origin?
b. The largest percentage often start in homes.
c. Don’t start a church of drug addicts and expect “good” people to come in later.
* 399. Communication is not the same for all people.
1. The biblical message is true and applies to all people.
2. God chose to communicant using words.
a. If God had chosen some method of communication other than “words” then this might be all
that we need to say on this subject, but he chose to use words in communication the gospel.
b. Therefore, which words and how we use those words, make a great deal of difference and
effect the content of what is said.
3. We preach, but “how” we preach affects the content of what is received.
a. If we say to our dog in a nice voice, but with unkind words, he thinks we are speaking kindly
to him.
4. We need to consider the content of the gospel.
a. What is it that we want to communicate?
b. How do we best communicate this truth?
c. It is good news that must change peoples’ lives.
* 400.
1. Experts conclude that communication is only about 80% effective in the most
ideal circumstances.
2. What is communicated is not necessarily what the person says, but it is what the
other person hears.
3. Words such as “God, sin, cross, blood, redemption, salvation, eternal life,
atonement, propitiation” may be understood very differently than they are intended.
4. Part of what takes place in communication the gospel is a bringing of the nonChristian to sense of guild.
a. This is part of the work of the Holy Spirit.
b. Different words, images, illustrations, music, poetry, and drama may be used to accomplish
this.
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* 401. Communication serves different kinds of purposes;
1. Entertaining communication –
2. Instructive communication –
3. Persuasive communication –
a. (this is different than manipulation)
4. Expressive communication –
a. Designed to serve the needs of the one doing the communication. A kind of communicative
art. (People talk because they like to hear themselves.) Sometimes this is what happened in
preaching.
b. Because communication serves different kinds of purposes, we must use a form of
communication that is appropriate to the content of our message and acceptable to our
audience.
c. Rap music can communicate a message, but is not a good form of communication for
transmitting the gospel to older people in Ukraine.
* 402. Message Contextualized
1. All of God’s truth cannot be communicated all at once, in one message.
a. (some have tried)
2. There is a central core or essential truth of the gospel message.
a. This was adapted to various audiences in the book of Acts, not to make it acceptable to the
hears, but to make it understandable to them.
3. The Lord approached Nicodemus and the Samaritan woman differently.
4. When Paul spoke to people who were monotheistic, he assumed a knowledge of
God and of the fact that God had revealed himself.
* 403.
1. When in a polytheistic situation Paul stressed the fact that the healing of the
lame did not mean that he and Barnabas were gods. (Acts 14:15-17)
2. In Athens Paul began his message with the reference to an unknown god, a
Greek poet, and reference to nature.
* 404.
1. These changes in presentation did not change the received content of the gospel.
a. Sometimes concepts such as “logos” and “pleroma – fullness” were used. (Ephesians 3:19)
"and to know this love that surpasses knowledge--that you may be filled to the measure of all
the fullness of God."
b. Sometimes cultural misunderstandings did occur and they had to be corrected.
c. (Acts 14:15-17) ""Men, why are you doing this? We too are only men, human like you. We
are bringing you good news, telling you to turn from these worthless things to the living God,
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who made heaven and earth and sea and everything in them. {16} In the past, he let all nations
go their own way. {17} Yet he has not left himself without testimony: He has shown kindness
by giving you rain from heaven and crops in their seasons; he provides you with plenty of food
and fills your hearts with joy.""
d. (Acts 17:31-32) "For he has set a day when he will judge the world with justice by the man
he has appointed. He has given proof of this to all men by raising him from the dead." {32}
When they heard about the resurrection of the dead, some of them sneered, but others said,
"We want to hear you again on this subject.""
e. (Romans 3:28-30) "For we maintain that a man is justified by faith apart from observing the
law. {29} Is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles
too, {30} since there is only one God, who will justify the circumcised by faith and the
uncircumcised through that same faith."
* 405.
1. Studies in anthropology and communication can be helpful to us in the process
of contextualizing the gospel.
2. Study of the Scripture as well as the people in their cultural context must both be
done to communicate God’s Word accurately.
* 406. Method Determined
1. The Bible gives examples of different types of gospel communication.
2. Privately or to individuals – John 3, 4, Acts 8
3. Privately to families or groups – Acts 10, 16, 20:20.
4. Publicly to gathered groups – Acts 13:14-41, 19:8-9
5. To crowds in public places – Acts 17
6. By means of preaching – Acts 2
7. By teaching – Acts 10:34-43
8. Sometimes in a monologue and sometimes in a dialogue
* 407.
1. Sometimes as proclamation and other times as an apology
2. We must consider the advantages and disadvantages of personal and mass
communication.
3. How many people can be reached?
a. (mass reaches more)
4. How much influence will communication have on the person?
a. (personal is higher)
5. What about feedback?
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a. (personal is more)
* 408.
1. We must look at different methods and determine which is best at reaching or
objective in the particular culture.
2. It most cases we will use more than one method?
3. What do “icon bracelets” communicate?
4. What are different methods of communication that you can use?
* 409. Media Selection
1. Modern mass media methods did not exist in the time of the New Testament, but
some choices did exist.
2. The people of the New Testament chose face-to-face contact, preaching, and
writing as methods of communication the gospel.
3. Symbols, songs, slogans, and imagery were also used.
* 410.
1. Different media has different degrees of effectiveness.
2. Some types of people place higher value in the credibility of certain media over
others.
3. Some people believe printed media more than radio or television.
* 411.
1. The mass media can only help to change strongly held beliefs or ideas.
2. Different media in combination is often more effective. It is more believable.
a. See material on marketing for further information.
3. The media that is selected will affect the perception of truth.
4. The fact that Mormons advertised on national TV gave credibility to their cause.
a. Include an example of their commercial.
* 412.
1. What media do the people use to communicate with each other?
2. How does the media you choose affect the content of the message?
3. What outside assistance do you need in utilizing the most effective media?
* 413. Measurement Implementation
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1. Effectiveness of communication must be measured and evaluated.
2. The Bible counts the response of people numerically. (3000, 5000, many)
3. Response was also measured qualitatively. The disciples became “imitators of
him” or followed his example. (1 Thessalonians 1:4-8)
4. How can spiritual things be measured?
5. How can we get feedback from people about what they understand and believe?
6. How can we measure our success in communication?
* 414. #8 - Evangelism in the Target Area
1. [Event 8 – The first converts]
* 415.
1. Execute the initial evangelistic strategy in the target area.
a. Some method of evangelism must be put into practice.
2. This may change later and the target area is evaluated and things are redefined.
3. The people from the mother church must be involved in this evangelistic effort if
possible.
a. Is the area close enough for the mother church to become involved?
b. If the new sight is far away and a few people must be “sent out” to do this work, how will
this be handled?
4. What concrete plans will be made to actually involve the members of the mother
church in evangelism.
a. This must take the place of simply “preaching at” them to get involved in evangelism.
b. Very often they may be willing, but we must put into action a concrete plan.
5. Effectively Communicate
a. We must effectively communicate with non-Christians. They are our target.
b. What must we do to corporate with the Holy Spirit in this process of reaching these people?
c. We must deliver the Christian message in the context of the current thought of the people.
d. Biblical truths must be put into the thought that the local people can understand.
* 416. How do the people of the target audience view central Biblical
truths?
1. What is the starting point? How is this different from what the Bible says?
a. In America it is much higher.
b. You may wish to discover this by asking people these questions. This is also a way to “open
the door.”
2. God –
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a. Bible: Creator and sustainer of universe, A personal being who has will, is moral and holy,
reveals himself to man, demands worship, condemns idolatry, …
b. Target Audience : There is no God or supreme force, no personal God, he is not interested in
man.
3. Man –
a. Bible: Created by God in his image, a fallen creature, the object of his redeeming love.
b. Target Audience: The highest animal. Some want to do right but others are bad. Man can
build a better world if he chooses.
4. Jesus Christ –
a. Bible: Preexistent, fully God, fully human, incarnation, substitutionary death, resurrection.
b. Target Audience: A good man killed by bad men. He was God but he died and not raised, or
was a lesser god.
5. Sin –
a. Bible: Rebellion against God’s will, true moral guilt entailing judgment and resulting in
separation and death.
b. Target Audience: Vague idea of some wrong thought or act against society or God. No
moral absolutes.
6. Salvation –
a. Bible: By grace through faith in Jesus Christ. The price has been pain in Christ death. We
must respond to God’s offer.
b. Target Audience: Social or human success or realization. Man oriented, by works.
7. Eccelogy – (not necessary they understand fully)
a. Bible: Body of Christ. Power rest in the head.
b. Target Audience: A human controlling organization. Power rest in the organization.
8. Eschatology – (full understanding not necessary)
a. Bible: Judgment is in the hand of God.
b. Target Audience: Many are caught up in a cosmic scheme that excludes a purpose or God.
May believe in reincarnation or Karma.
 Example of the man in Kyiv who ask me to pray and be saved.

He did not know if I knew what prayer was or if I knew who Jesus was or what I was praying for or what
it met to be a Christian.
We must be “speaking the same language,” that is using the same terms to mean the same thing.

* 417. Communicate in Love
1. The vehicle of effective communication must be in the appropriate context of
caring love for the people you are working with.
a. Otherwise we might as well be just trying to pursued people of some mathematical or
philosophical idea. We must live a life that can be molded.
b. (Philippians 3:17) "Join with others in following my example, brothers, and take note of
those who live according to the pattern we gave you."
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c. (Philippians 4:9) "Whatever you have learned or received or heard from me, or seen in me--
put it into practice. And the God of peace will be with you."
2. Some methods of communication will be more effective that others in certain
situations.
a. The most popular is preaching or Bible study in the homes of a believer or friend.
b. Small group Bible studies allow for real dialogue to occur.
c. We must seriously ask the question as to how much can really be said on the street in a two
minute encounter.
* 418.
1. According to John 16:8 the Holy Spirit has a part in communication.
a. (John 16:8) "When he comes, he will convict the world of guilt in regard to sin and
righteousness and judgment:"
2. We must note people’s progression toward conversion. Conversion is not a one
step process.
a. We must note what is the next logical step for people and try to move them towards that step
instead of toward the unrealistic last step.
Local
Church’s
Plan
God’s Role
Communicators Role
Movement
Human Response
Eternity
Follow-up
++
+
Justification
Conviction
Post decision Evaluation
New Creature / New Birth
Persuasion
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Praise and Worship ------>
+++
Spiritual Growth --------->
++++
Evangelism --------------->
*
Stewardship --------------->
Discipleship
Spiritual Gifts Used ------>
*
Behavioral Growth ------->
Sanctification
*
Assimilation into Body -->
*
Proclamation
-1
Repentance and Faith in Christ
-2
Decision to Act
-3
Personal Problem Recognition – Sin
-4
Positive Attitude Towards Gospel
-5
Basic Understanding of Gospel & Christ
-6
Some Idea of Gospel and Christianity
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Revelation
Страница 199
Presence
-7
First Knowledge of Christian God
-8
Awareness of Supreme Being but
Understanding of God or Gospel
* 419. Conversion
1. Personal evangelism and mass evangelism run the risk of falsely assuming that
someone has become a believer because they agree to pray a prayer or some other
activity.
2. Tracts are especially dangerous at this point if they do not take into account
where the person is in their understand of basic Christian ideas and terms like God,
faith, sin, Christ, salvation, eternal life, etc.
* 420.
1. In some churches it is easy for children to say they want to be baptized without
understanding what that means in relation to Christian faith.
a. I baptized my dog. (baptize our cat each week – still not Christian)
b. People may simply respond to what they think the evangelist wants them to do without
responding to God.
2. The first hours of life are very important for someone born physically as well as
one born spiritually. They must be connected to the “body.”
a. Prayer should be taught.
b. Bible study should be taught.
c. Connection with the Body is essential.
d. Can a person be a “Christian” without being part of the “Church?”
* 421. What are the marks of true conversion?
(How do we know a person has faith?)
1. (Acts 3:19) "Repent, then, and turn to God, so that your sins may be wiped out,
that times of refreshing may come from the Lord,"
2. (Acts 2:38) "Peter replied, "Repent and be baptized, every one of you, in the
name of Jesus Christ for the forgiveness of your sins. And you will receive the gift
of the Holy Spirit."
3. (Acts 26:18) "to open their eyes and turn them from darkness to light, and from
the power of Satan to God, so that they may receive forgiveness of sins and a place
among those who are sanctified by faith in me.'"
4. (1 Thessalonians 1:9) "for they themselves report what kind of reception you
gave us. They tell how you turned to God from idols to serve the living and true
God,"
a. Is this a point or a process?
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* 422. Using a Bible Study to Start a Church
See the material by Brock. This is taken from the material from Brock and goes over his material now, but some of these
same ideas will be talked about again later.
1. How many people should be in a beginning church planting Bible study group?
2. Generally the larger the number the better.
a. If your goal is to save one person, then only one person is needed, but if planting an
indigenous church is your goal, more people to form a base will be needed.
3. What if all the members are related?
a. If the beginning Bible study begins with members of only one family, then certain things
need to be considered.
b. The birth process will take longer than it would with five or ten families. The growth will be
slower.
c. There is the risk of creating a “family” church rather than a community church.
d. Acceptance of outsiders become more difficult.
e. Non family members who wish to join the church will be seen as outsiders.
4. Believers will find less moral support in a small group than they would in a
larger group.
a. If being a Christian is not popular, this may be a greater problem.
* 423.
1. With a small group, there is a smaller pool from which to draw leaders.
2. A smaller group has lower visibility and therefore less ability to attract others.
3. Fewer churches will be planted because it takes longer to plant each church.
a. Because the church planter stays longer at this one location, the local leadership will grow
more accustomed to him and be more reluctant to take over the leadership positions.
* 424. How to increase the number of people involved in a church plant
by using the cluster approach.
1. The cluster approach means having a number of small Bible studies in an area
around the area where you hope to plant the new church.
2. If several people are working as a church planting team, then it is important they
share the same understanding of “salvation” and of “church.”
3. Each team member must understand that the final effort is to gather all the
groups together to form a church.
* 425.
1. Logistics and scheduling must be considered because we expect people to meet
together later on as a church.
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2. A place may need to be found where the members of the different groups feel
equally comfortable in meeting together.
* 426. A “Home” Bible study?
1. In resistive areas it is possible to reach one family and then use that family to
invite others in.
2. The home is limited in space. Only a certain number of people may attend.
3. The home is “private” and often strangers feel uncomfortable going into another
person’s personal space.
4. If only part of the family members are Christians this may create problems.
* 427.
1. After a few weeks the family may realize the Bible study is more than they
wanted to handle and ask that it be moved.
2. The reputation of the host will affect who attends. (good or bad)
3. The home however, is quieter and more controlled.
* 428. A “Community” Bible study?
1. This provides an opportunity for a larger number of people which is an
advantage.
2. This must be a neutral place.
3. The home can be too private, but a public place can be too public. (semiprivate)
4. The place must be accessible.
5. This might be a community building, school, open plaza or park, office,
restaurant, tent, or other.
* 429. A Bible Study as a foundation for a church.
The following material is taken from Brock’s book.
1. Bible Study can be a useful tool to bring people to Christian faith and lay the
foundation for a new church.
2. People need a prolonged exposure to the Word.
3. This prepares them for becoming Christians and gives a foundational basis for
starting new churches.
4. Through the Word of God, the Holy Spirit works on the heart and life of people.
* 430.
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1. Consider the format for study.
a. The following outline is suggested for a Bible study:
b. Open with a song
c. Study leader introduces himself
d. The leader introduces his purpose
e. Give an illustration of a person who was searching for good news.
f. Introduce the subject matter. (Seven lessons from John) Seven weeks X one hour
g. Ask for a commitment of those present to continue.
h. Enrolment – list of names
i. Introduce singing
j. Come back next week and invite someone to come with you.
2. The place of children must be considered. Stress that this material is for adults.
3. This is not a time for argument or for “equal” presentation of ideas.
* 431. What is needed for the Bible Study?
1. The Bible
2. You may provide a copy of the Gospel of John for study, but let the people know
that it is exactly as if found in the whole Bible.
3. Copy of Good News for You. (a seven lesson Bible study in the gospel of John.)
4. Songs books or song sheets.
5. Tracts or additional literature that may be made available.
* 432. Conducting a Bible Study
1. The Word of God is powerful for conversion.
2. This method is reproducible by the new converts.
3. People learn that they can learn from the Scriptures themselves.
4. More is learned by asking questions and discussion and then writing down the
answer.
* 433.
1. The lessons are progressive in nature.
2. There is a need for some time to let what is learned be processes and thought
over by the people.
3. Side issues and philosophical questions should not be dealt with during class.
4. The leader does not preach or lecture, but only guides through the process.
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* 434. Lesson One –
1. A whole Bible should be available.
2. Copies of the Gospel of John should be available for all.
3. Copies of “Good News for You” should be available for all.
4. Song books or song sheets should be available.
5. Begin with music.
6. Do not embarrass people by forcing them to read, but let different people read.
* 435.
1. Until you know the situation, maintain a tight control over the group.
2. Makes sure everyone finds the verse before anyone is allowed to read.
3. The leader does not give the answers.
4. It is not necessary for the leader to sermonize at any point.
5. Do not let any one person dominate. !!! Control the person who wants to
control.
6. Are there any questions about tonight’s lesson only. Be careful with how you
answer questions.
* 436. Lesson Two and Following 1. Follow a similar format as the week before.
2. Give opportunity for people quote the memory verse.
3. What if there are new people?
a. If there are many, it may be advisable to repeat the lesson from the week before, but get
permission from those who were present last week.
4. Not giving a formal invitation, does not mean that an invitation does not exist.
5. At the end of the series of lesson is a time of invitation. The cost and
responsibilities of the faith must be understood.
6. If people decide to accept Christ, it is natural to ask and assume they will want to
continue in this type of study.
* 437. The Bible study “I Have Been Born Again, What Next?”
1. The first step was the salvation of individuals, the second is the formation of
those into a local church. This eleven week Bible study helps to do that and covers
the following:
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2. A new nature
3. A new power – the Holy Spirit
4. A new guide – the Bible
5. A new privilege – Prayer
6. A new hope
* 438.
1. New relationships
2. New understanding of Baptism
3. A new family – the church
4. A new reminder – the Lord’s Supper
5. A new opportunity – tithing
6. A new responsibility
* 439. The Second Bible Study
1. The first Bible study was provided free of cost, but it is now reasonable to ask
each person to pay something for this second book.
2. The meeting time and place may continue the same as before.
3. Prayer and singing should be a part of the meeting.
4. One or several members of the group may be asked to take a greater role in
leading the meeting.
5. The church planter may lead the first lesson and say it is an example for
someone else to lead the second lesson.
6. The church planter will need to be present and retain general leadership of the
group, but may sit back and say very little.
* 440. Baptism and the new church
1. Brock views the people as saved at the point of “praying the prayer.”
2. He then concludes they are a church by the Ephesians definition of a Body of
Believers.
3. Is this group of people a church?
a. In practical terms?
b. In theological terms?
* 441.
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1. Baptism, according to him, is a public announcement of our faith as well as a
public announcement that we are now a new church.
2. Discuss this idea of baptism and church membership.
3. What is a biblical theology of baptism?
4. What effect do our practices have on our theology of baptism?
* 442. Certain organizational questions must be answered.
1. Who will lead the worship service?
2. Who should lead? The same person each time?
3. How will it be lead?
4. Who will lead the singing?
5. Who will lead in public prayers?
6. Who will preach?
a. Perhaps at this point, no one will “preach.”
b. The Word of God must be communicated, but this may be by reading or by lesson.
c. Paul warns Timothy about assigning a person to a position like this too soon.
d. Most new churches do not have the financial resources to employ a full time preacher.
e. Paul himself began preaching almost immediately after his conversion.
* 443.
1. How do we teach new believers to feed daily on God’s Word?
2. It is important that new believers understand the language of the Bible that they
read.
a. This means a translation that is understandable.
b. This also means that there is some training in how to interpret different kinds of texts in the
Bible.
3. How will people be held accountable in their Christian walk? Shepherding?
4. Brock suggests a continuing study through the book of Galatians as the basis for
further meetings of the new church.
5. Following the study in Galatians, Brock goes on to suggest a similar type study
from John’s gospel.
6. Several of these type studies are available or easily produced.
* 444. Leadership training
1. Leadership training begins before the church is born.
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2. Part of this training is by example, so it is important not to do or use things that
are not reproducible by the local people.
3. If the church planter uses “superior” technology or materials in the planting of
the church, then he will create the idea in the mind of the people that they must
always have an outsider or outside help.
a. A permanent dependency will be created.
4. Training is necessary for all Christians, but those who will serve as leaders need
additional training.
5. Who may attend? At first this may be open to anyone who wants to attend.
6. Receiving training for leadership does not in itself make a person a leader.
7. Receiving training may be beneficial to non-leaders.
* 445. What do Leaders need to study?
1. The Bible and its makeup
2. The worship service
3. God’s leading and direction in your life
4. Qualifications for leadership
5. The work and service of leaders
6. Sermon preparation
7. How to share your faith
* 446.
1. Basic doctrines
2. Church organization and operation
3. How to lead a Bible study or small group
4. How to start a new church
5. The book “Questions People and Churches Ask” or other similar books may be
helpful as supplementary study materials.
6. It would be helpful to prepare a culturally appropriate study on each of these
topics that is reusable in future training sessions.
7. It may be possible to train leaders from several different churches at the same
time and together. This is a wise use of time as well as gives an opportunity for
shared experiences.
* 447. Support positions must be filled in the church.
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1. This may include a secretary and treasurer.
2. Other positions may be needed.
3. What will be the qualifications and how will these be filled.
4. At this point, the people may be able to solve this problem from their own
culturally point of view.
* 448. The church receiving new members
1. How do we define “congregational membership?”
2. Is formal congregational membership necessary?
3. What requirements do we have for membership? Practical? Theological?
4. Is there a difference between a candidate and a full member? Why?
* 449.
1. Brock sees “baptism” as a method for receiving people into the local
congregation.
2. In Scripture baptism is in the category of “universal Church” and is not seen as
being related to local membership.
a. Ex.: Ethiopian Eunuch, Cornelius, Philippian jailor, and the 12 in Acts 19.
b. On page 224-226, Brock discusses the practical way that baptism is used to make local
members. There are no Scriptural references used and what he has done is create a “practical”
way to accomplish something that is not done in Scripture.
3. On other occasions, people join your church who were Christians in other
locations. Transfer.
a. How do we deal with people who are within our denomination and those who are outside?
b. Discuss the idea of a “letter.”
* 450. How does a new church get a pastor?
1. Several factors will influence a church getting a pastor.
2. The size of the congregation
3. The needs of the congregation
4. The financial strength of the congregation
5. The age of the church
6. The availability of pastoral leadership outside the congregation
* 451.
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1. At first, different people may be in charge of preaching, leading the singing,
praying, teaching, and other church responsibilities.
2. Over time it will become evident to all that some people are more gifted for
certain roll and responsibilities.
3. A weekly love offering should be begun very early to support those who devote
their time to serving in various ways.
* 452.
1. Church related expenses such as training, books, seminars, and travel should also
be paid.
2. Be careful with the use of religious titles which often create barriers and pride.
* 453. Needs within the church?
1. Needs will arise within the church and will be brought to the church from the
outside.
2. How the church handles these situations will be a strength or weakness to its
witness in the community.
3. Beggars and swindlers will come to the church asking for money.
* 454.
1. Church members must realize that by becoming members of the church, they
have become members of a new family. This included privileges and
responsibilities.
2. Some type of organized fund may be helpful.
3. A plan and system for outreach Bible studies or small group meetings should be
developed to facilitate evangelism.
4. What will the new church’s relation be to other churches? (corporative
fellowship)
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Hearers Converted
* 455. (Title slide)
 Обзор темы: This lecture focuses on the process of gathering the first converts, training them and
baptizing them. A place of meeting is discussed as are methods for training new believers. Baptism
is discussed. Objectives include: to secure a response to the gospel that grows out of
understanding, to secure a response to the gospel that takes into account culturally appropriate
patterns of decision making, to secure a response to the gospel that will be genuine and lasting and
result in spiritual fruitfulness, and to secure a response to Christ which will increase the possibility
of others coming to Christ.
Instruction
* 456. (Illustration)
* 457. Objectives:
1. To secure a response to the gospel that grows out of understanding.
2. To secure a response to the gospel that takes into account culturally appropriate
patterns of decision making.
3. To secure a response to the gospel that will be genuine and lasting and result in
spiritual fruitfulness.
* 458.
1. To secure a response to Christ which will increase the possibility of others
coming to Christ.
2. (1 Thessalonians 1:9) "for they themselves report what kind of reception you
gave us. They tell how you turned to God from idols to serve the living and true
God,"
a. There is a turning to something – God, and a turning from something – the past. Simply
turning from idols could be a turning to material or atheism, but they turned to God.
b. Christian conversion is seen as a break with the past religion, its practices, and beliefs.
* 459.
1. (Acts 26:18) "to open their eyes and turn them from darkness to light, and
from the power of Satan to God, so that they may receive forgiveness of sins and a
place among those who are sanctified by faith in me.'"
a. Again we see a turning from something to God.
b. But in this passage their eyes had to be opened first. Something was blinding them.
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2. (Acts 3:19) "Repent, then, and turn to God, so that your sins may be wiped
out, that times of refreshing may come from the Lord,"
a. repentance is this turning away from the past sin and belief system.
b. This repentance, literally means a change of mind. In this context, Peter is asking people
who had crucified Christ in ignorance to change what they thought of Christ.
c. This involves information.
d. We often make “repentance” equal with “conversion” but conversion is a broader idea than
just the change of mind or change in direction.
3. Christian conversion is different than what is required by many other religions.
4. Belief is a requirement of belonging. This is not a requirement of membership
in some other systems.
5. Ethics are connected with religion and flow out of the belief system to the point
that James can say that without “works” there is no ‘faith.”
* 460.
1. Christian conversion is exclusive. This is not true of many other belief systems.
2. We must pay attention to the “content” that must be received before a true
conversation can take place.
3. People must know God before then can have a relationship with him.
4. We face the danger of “easy believism” and cheap grace. “Raise your hand if
you want to go to heaven.”
5. We want people to become a Christian. But, how do we want them to show that
this has taken place in their life?
* 461. Motivation
1. (John 6:44) ""No one can come to me unless the Father who sent me draws
him, and I will raise him up at the last day."
a. The Holy Spirit has something to do with the process of a person coming to Christ, but this
is not totally and only the work of God, and thus denying the individuals free will.
2. (John 16:8) "When he comes, he will convict the world of guilt in regard to sin
and righteousness and judgment:"
a. Sin is unbelief in Christ – Jesus is who he claimed to be, God.
b. Righteousness is Christ’s righteousness – Christ is the standard
c. Judgment is the judgment of Satan and Christ’s victory over sin and death - the struggle
against evil is already a lost cause.
3. People may be motivated to turn to God for different reasons:
a. Some have a self-oriented motivation, such as the leper who wanted to be healed or the blind
man who came to Jesus. Even the rich young ruler said, “What shall I do?”
b. Others may be seeking God because they know something of his glory such as Cornelius.
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c. There may also be society oriented motivation, such as when the sick man was brought to
Jesus. Others wanted him healed.
* 462.
1. Jesus did not say that only those who sought God for the right reasons were
acceptable.
a. Some motives, although not purely spiritual or noble, were used as doorways to
communicate a fuller message of the gospel.
2. Sometimes people come to Christianity because of “felt needs” instead of “real
needs.”
3. We need to recognize that people are drawn to seek Christian truth for different
reasons.
4. Our task is to use the felt needs of people to meet their real need of Christ.
* 463. Decision
1. The Bible communicates a responsibility, not just to hear the Word but to
respond to it and be converted.
a. (James 1:22) "Do not merely listen to the word, and so deceive yourselves. Do what it
says."
2. Conversion is an individual thing but sometimes it happens to groups.
a. Sometimes it could even be said that “all” the people in one area became Christians. (Acts
9:35) "All those who lived in Lydda and Sharon saw him and turned to the Lord."
b. Sometimes people depend more upon input and confirmation from others in their group
when making an important decision.
c. Whether conversion is made more by individuals or groups varies from society to society.
3. The call to repentance and confession was addressed to people capable of
making a confession.
* 464.
1. Societies differ in how they make decisions.
2. Some societies like the United States are very decision oriented.
a. They like to make decisions. Any decision is considered to be better than no decision.
3. Other cultures, like traditional China, avoid decisions as long as possible.
a. When decisions do become necessary, a person does not “burn their bridges” with not
possibility of going back on that choice.
* 465.
1. People see religious conversion in various ways:
a. Conversion = discard the old + accept the new.
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b. Rejection = retain the old + reject the new
c. Secularism = discard the old + reject the new
d. Syncretism = retain the old + accept the new
2. What does it mean in a given culture to discard the old and accept the new?
How is the shown or done?
3. Who has the freedom and status to make a decision in a given culture?
a. Societies differ as to who can legitimately make certain kinds of decisions and under what
circumstances they can be made.
b. Only at the time of economic independence and establishing a household can some decisions
be made in some cultures.
c. At a certain age, 18 or 21 can decisions be made in other cultures.
d. In the Soviet society people below certain age were not allowed to make legal decisions.
(conversion) This came to affect the church in practice and in theology. That restriction no
longer exist but the practice and theology still exist in the church. (Practice of no children can
convert, and theology of child salvation without conversion or baptism.)
* 466.
1. We need to provide many and varied opportunities for people to accept Christ.
2. This means that we need to provide more than just Sunday morning as a time for
decisions.
3. We also need to ask what is the appropriate way to register a decision?
a. (Walk to the front, raise hand, pray, etc.)
* 467. Baptism and Confession of Faith
1. When someone accepted Christ he was expected to confess Christ.
2. This confession was done in three ways: (according to Hesselgrave)
a. Verbal confession
b. Water baptism
c. Good works
3. Verbal confession can be seen in the letter to the Romans:
a. (Romans 10:9-13) "That if you confess with your mouth, "Jesus is Lord," and believe in
your heart that God raised him from the dead, you will be saved. {10} For it is with your heart
that you believe and are justified, and it is with your mouth that you confess and are saved.
{11} As the Scripture says, "Anyone who trusts in him will never be put to shame." {12} For
there is no difference between Jew and Gentile--the same Lord is Lord of all and richly blesses
all who call on him, {13} for, "Everyone who calls on the name of the Lord will be saved.""
b. The content of the confession is the lordship of Christ.
c. I would say what he is calling confession, I would sum up as “FAITH.” (By calling upon
Jesus for salvation, we are confessing our faith in him to save us.)
* 468.
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1. Baptism – The biblical theology of baptism is found in connection to the saving
work of Christ.
a. (1 Corinthians 12:13) "For we were all baptized by one Spirit into one body--whether Jews
or Greeks, slave or free--and we were all given the one Spirit to drink."
b. (1 Peter 3:21) "and this water symbolizes baptism that now saves you also--not the removal
of dirt from the body but the pledge of a good conscience toward God. It saves you by the
resurrection of Jesus Christ,"
c. (Acts 22:16) "And now what are you waiting for? Get up, be baptized and wash your sins
away, calling on his name.'"
d. (Galatians 3:27) "for all of you who were baptized into Christ have clothed yourselves with
Christ."
e. (Romans 6:1-4) "What shall we say, then? Shall we go on sinning so that grace may
increase? {2} By no means! We died to sin; how can we live in it any longer? {3} Or don't you
know that all of us who were baptized into Christ Jesus were baptized into his death? {4} We
were therefore buried with him through baptism into death in order that, just as Christ was
raised from the dead through the glory of the Father, we too may live a new life."
* 469.
1. Repentance –
a. This is an action of the changed life, not something that happens when a person walks
forward and prays.
b. (Acts 26:20) "First to those in Damascus, then to those in Jerusalem and in all Judea, and to
the Gentiles also, I preached that they should repent and turn to God and prove their
repentance by their deeds."
c. (James 2:17-18) "In the same way, faith by itself, if it is not accompanied by action, is
dead. {18} But someone will say, "You have faith; I have deeds." Show me your faith without
deeds, and I will show you my faith by what I do."
* 470.
1. So we may reword Hesselgrave’s “Confession, baptism, and good works” in
FAITH, REPENTANCE, and BAPTISM.
2. “Acts of repentance” are probably de-emphasized today because we have
changed grace to the point that anything physical cannot be connected to it.
3. What was the “god” of the people? You may reject a physical idol differently
than you reject materialism. You may burn an idol but not burn your house even
though it is your god.
4. Verbal confession may take different forms but should be encouraged.
* 471.
1. Often baptism is delayed in an attempt to deter reversions. This practice cannot
be supported from Scripture.
a. This is in reality a way of shifting the responsibility of the church to care for the people it
has extended an invitation to.
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2. The question is at what point does the church take responsibility for people?
(1.) At the point of prayer/repentance or at the point of baptism? If they fall away before baptism then the
church does not feel it is their fault.
3. We must also realize that people convert for different reasons, not all of which
are religious:
a. Need to cope with personal problems
b. Peace with others
c. Gain respect or power
d. Escape obligations on other religions
e. Find employment or material gain
f. Obtain health or medical benefit
g. Awareness of God’s love
h. Sense of sin or guilt
i. Desire to be at peace with God
j. Need of freedom from evil or Satanic powers
k. Family or society influence (Christian family)
l. Acceptance by the Christian group
m. Desire to marry a Christian
n. A reaction against another religion or group
4. If a person’s reason for conversion is not met, they will be likely to revert.
5. It may be helpful to create a class or peer group where people’s feelings,
questions, and ideas can openly be discussed.
a. This is different that a pre-baptismal class where dogma is taught. This is instead a time for
non-Christians to ask questions.
* 472. First Converts
1. [Event 9 – Discipleship of the first converts has been initiated.]
2. This activity is parallel with Events 8 and 10.
* 473.
1. Matthew 28:18-20 shows us the connection between the evangelizing, making
disciples, and baptism.
a. The author says, “ make disciples -> baptize -> teach”
b. (Matthew 28:18-20) "Then Jesus came to them and said, "All authority in heaven and on
earth has been given to me. {19} Therefore go and make disciples of all nations, baptizing
them in the name of the Father and of the Son and of the Holy Spirit, {20} and teaching them
to obey everything I have commanded you. And surely I am with you always, to the very end
of the age."
c. I do not think this is a three step process “make disciples -> baptize -> teach “ but instead it
is “make disciples” by “baptizing and teaching” where, “baptizing and teaching” are sub-points
under “make disciples.”
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* 474.
1. Disciples are in the process of becoming more and more committed. Committed
to:
a. Christ – Luke 14:26, 27,33
b. Church – Acts 2:41
c. Obedience to the Word – John 8:31
d. Other members – John 13:35, Acts 2:44-45
e. Reproduce by winning others – John 15:5
f. Worship and ministry – Acts 20:7
* 475. #10 - New Converts are Gathered Together
1. [Event 10 – New Believers are congregated in a home or neutral place]
* 476.
1. The New Testament knows nothing of Christians who are living in isolation.
2. We must not pressure people into a group until they are able to make an
individual decision for Christ. People are becoming a member of Christ’s Body,
not a member of a social organization.
* 477.
1. Acts 2:42-47 can help show us what happened when people in one area became
believers and were gathered together.
a. (Acts 2:42-47) "They devoted themselves to the apostles' teaching and to the fellowship, to
the breaking of bread and to prayer. {43} Everyone was filled with awe, and many wonders
and miraculous signs were done by the apostles. {44} All the believers were together and had
everything in common. {45} Selling their possessions and goods, they gave to anyone as he
had need. {46} Every day they continued to meet together in the temple courts. They broke
bread in their homes and ate together with glad and sincere hearts, {47} praising God and
enjoying the favor of all the people. And the Lord added to their number daily those who were
being saved."
b. (Acts 2:41) "Those who accepted his message were baptized, and about three thousand were
added to their number that day."
– - - - the method for showing acceptance of the
message is baptism, not praying a prayer (The Philippian jailer and the Ethiopian Eunuch are
not baptized in a public church setting, so it cannot be seen as an outward sign to the local
congregation.)
c. In the Bible, baptism is associated with becoming part of the Body of Christ, universal, not
local.
* 478.
1. New believers must feel a part of the family.
a. They share in each other’s needs on a daily basis.
b. They are encouraged and it is easier to teach in a group.
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2. Many times this gathering will be in a home.
a. It is best if it husband and wife are believers.
b. Believers may meet in several homes at the same time.
3. We must recognize that in some cultures the people associate the believers with
their place of worship.
* 479. #11 - The First Baptisms
1. [Event # 11 The first Baptisms]
* 480.
1. Event 8,9,10, and 11 should be viewed together and are inseparable.
2. Christian commitment cannot be real unless based upon obedience to Christ’s
commands.
3. This is always an ongoing process or continuum.
* 481.
1. We should teach new converts to obey Christ in many areas, inducing:
a. Faith and repentance
b. Baptism
c. Love
d. The Lord’s Supper
e. Prayer
f. Giving
g. Witnessing
h. Others …
* 482.
1. Individual, repeatable, Bible studies may be prepared to teach the elementary
Christian truths.
2. What repeatable class materials will you use in this process?
3. Many feel that the new convert should not be immersed until conversion can be
verified.
a. It must be noted that baptism came immediately upon or soon after conversion.
b. One other problem in congregational forms of government is that once a person is baptized,
they become a voting member of the congregation and if they are not truly converted, then
might cause difficulties.
c. It seems to me that “church discipline” is the biblical answer to this concern, not withholding
baptism.
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Believers Congregated
* 483. (title slide)
 Обзор темы: This lecture focuses on the organization of the new church. Before people have been
converted and become Christians, and now these new believers are organized into a church. A
change from missionary project or Bible study to “church” has taken place. The student will
describe and explain this organization process for his new church. Objectives will include: to
establish times and places for the assembling of believers, to make the meetings of believers,
scheduled and unscheduled, to introduce new believers into the fellowship as discipline of the local
family of believers, to provide as many ways into the fellowship as possible, and to adjust the
program of evangelism so as to encourage converts from the world.
* 484. (Illustration)
* 485. The Gathered Church
1. We want to establish times and places for the assembling of believers which will
be in line with Christian practice and local customs and circumstances.
2. To make the meetings of believers, scheduled and unscheduled, as spiritually
meaningful as possible.
3. To introduce new believers into the fellowship as discipline of the local family
of believers as soon as possible.
* 486.
1. To provide as many ways into the fellowship as possible.
2. To adjust the program of evangelism so as to encourage converts from the world
and from nominal Christian backgrounds to enter the fellowships.
* 487.
1. In the Old Testament God wanted his people to be together and he wanted to be
among them. We see this in the tabernacle.
2. In the New Testament believers were part of a supportive community called the
“church” and are to “bear one another’s burdens and thus fulfill the law of Christ.
(Galatians 6:2)
3. Those who accepted the message were baptized and gave themselves to: study,
fellowship, worship, stewardship, and witnessing.
* 488.
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1. These believers were different than the world and this distinction was noticeable.
They were united and held a single cause.
2. The gathered believers as the church is a divinely created structure.
a. Originally this was a structure entered into by choice, not by birth. People were born into
the “nation” but chose the church. When the two became identical then the church became a
culturally determined structure instead of what God intended.
b. What implications do infants as “members” have upon the gathering of believers?
* 489. Belongingness
1. According to the Bible, the end of unsaved men is separation from God. They
are not a part of his family.
2. Christians are part of God’s family.
a. (Ephesians 2:19) "Consequently, you are no longer foreigners and aliens, but fellow citizens
with God's people and members of God's household,"
3. God has created a new society, the Church, for his children.
* 490.
1. We are part of Christ’s body.
a. (1 Corinthians 12:27) "Now you are the body of Christ, and each one of you is a part of
it."
2. We therefore belong in this “Church” that Christ has created.
3. When we enter into a relationship with God we also enter into a relationship
with other believers.
* 491. Group Size
1. The Bible does not tell us all we would like to know about the size of the early
congregations.
2. The Bible uses numbers to describe different groups of people. (Three disciples,
12 Apostles, seventy sent out, 120 believers, 3000 added)
3. Different group size has to do with the purpose of that group.
4. Jesus seems to have had a core leadership of three and then twelve.
5. The idea of small group where each can establish a face-to-face relationship and
any person is noticed if they are mission has application here.
6. The size of the group will have some affect upon what can be done during a
meeting and what purpose that group may carry out.
7. Note – Group size has an effect upon group function.
* 492. Meeting Place
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1. The place of meeting becomes a bottleneck in many church planting projects.
2. When God first provided his people with a place of meeting it was a tent.
3. The Bible records meetings in the temple, homes, in synagogues, publicly, and
in the open air.
* 493.
1. Gatherings in home were a common part of the early church’s life.
a. (Acts 2:46) "Every day they continued to meet together in the temple courts. They broke
bread in their homes and ate together with glad and sincere hearts,"
b. (Romans 16:5) "Greet also the church that meets at their house. Greet my dear friend
Epenetus, who was the first convert to Christ in the province of Asia."
c. (1 Corinthians 16:19) "The churches in the province of Asia send you greetings. Aquila and
Priscilla greet you warmly in the Lord, and so does the church that meets at their house."
d. (Colossians 4:15) "Give my greetings to the brothers at Laodicea, and to Nympha and the
church in her house."
e. Part of our difficulty today is the Orthodox concept of Church, but part of our problem is
that we do not want to invite people into our homes. If I can state that house churches don’t
work, then I don’t have to open my house to strangers.
2. We must consider the shape of the place we are meeting. Some places are more
conducive to worship than others.
a. A long narrow building is not the best for communication.
b. Draw and explain church layout.
* 494. Meeting Times
1. The writer of Hebrews says that Christians should not neglect the meeting
together.
a. (Hebrews 10:25) "Let us not give up meeting together, as some are in the habit of doing,
but let us encourage one another--and all the more as you see the Day approaching."
2. It cannot be determined that all churches met at a certain time in the New
Testament.
* 495.
1. The Colossians were told not to let anyone judge them in regard to certain days.
a. (Colossians 2:16) "Therefore do not let anyone judge you by what you eat or drink, or with
regard to a religious festival, a New Moon celebration or a Sabbath day."
b. (Romans 14:5) "One man considers one day more sacred than another; another man
considers every day alike. Each one should be fully convinced in his own mind."
c. (1 Corinthians 16:2) "On the first day of every week, each one of you should set aside a
sum of money in keeping with his income, saving it up, so that when I come no collections will
have to be made."
d. (Acts 20:7) "On the first day of the week we came together to break bread. Paul spoke to
the people and, because he intended to leave the next day, kept on talking until midnight."
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e. (Revelation 1:10) "On the Lord's Day I was in the Spirit, and I heard behind me a loud
voice like a trumpet,"
* 496.
1. Some cultures are time oriented and others are event oriented.
a. Some cultures will have a good feeling about an event only if it starts and ends on time.
Others view the meeting only in terms of what should occur.
2. Some cultures are more future oriented and others are more present oriented.
a. (Tim Viner)
* 497.
1. Variations in local lifestyle will affect timing.
a. (Market day, transportation time, etc.) (Super Bowl Sunday)
2. We may conclude that the Bible requires that believers meet frequently and that
emphasis is placed on the first day of the week.
3. How many meetings must be determined locally.
* 498.
1. All people do not have to attend all meetings. What is expected?
2. Simply offering a meeting is not enough we must also provide for follow-up and
involvement of new believers in the life of the church.
3. The “meeting” time is not all there is to Christianity. Christian faith continues
on Monday.
* 499. The Church is Organized
1. # 12 - The New Church is Organized
* 500.
1. Every effort should be made to connect the new believers together as much as
possible before this event takes place.
2. New converts are “born into” a church or what soon will be a church and they
must feel a part of this.
3. Certain denominations have formal procedures for this and others view formal
organization very loosely.
4. Consider the legal requirements in your area.
* 501.
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1. What is the minimum requirement for a church? Pastor? Ten people?
2. Teach the new believers what is basic to membership.
a. What are the basic perquisites to membership?
b. Age?
c. Time after repentance?
3. Is it possible for a local congregation to have stricter requirements for
“membership” than for “salvation?”
a. We may have leadership requirements based on culture and not theology.
b. That is, that in order to be a member of this local church you must subscribe to our
philosophy of ministry in addition to being a Christian. I think this is appropriate.
c. Our local congregation does things a certain way, even though they may be done differently
in other congregations. (We do or don’t wear head coverings.) (Both thumbs are part of the
hand, but they do not “fit” on the other hand.)
d. There is a place for the particular heritage of each local congregation.
4. What other factors determining the formal organization into a church?
a. A certain number of baptized believers.
b. A certain level of finical capacity.
c. A permanent place to meet
d. Elders who will take responsibility.
* 502.
1. Initial leadership must be shared with the local people.
a. The church planting members should phase out their activity in leadership as leadership is
taken over by local leaders.
2. Finances should be handled by the local people and not by the church planting
team. Control goes with the money. (The strongest rope is made of money.)
3. The church planters will most likely suggest the initial church structure and
organization as well as church constitution, if one is used.
4. Team members who do not decide to become new church members should
return to the mother church.
* 503. #19 - Public Service Analyzed
1. [Event # 19 – An Analysis of the Public Services Completed]
2. All we do is not worship.
a. We must face the fact that much of our modern congregational religious activity does not
result in a meaningful encounter with God.
b. But, this is the reason for coming together.
3. We must be cautious not to transplant our “worship” into another culture.
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a. (Example of Max in Moscow, “They only know the Orthodox and everything about that is
bad.”)
4. What hymns and Music is appropriate?
* 504.
1. What Homiletical style is appropriate?
2. Take time to do a survey of worship.
3. What occurs when and why?
4. Time the service and make a list.
a. Prayer, hymns, teaching/preaching, reading of Scripture, offering, fellowship, etc….
5. Other worship services as illustrations.
a. List and describe some
* 505. #20 - Satisfactory Communication
1. [Event # 20 – Church Services Clearly Communicate Biblical Truth]
2. How does communication take place?
a. Notice the communication chart on page 115.
b. There is a source, a message, and a recipient.
c. The message is encoded and decoded.
d. There are different types of encoding, including verbal and non-verbal.
e. There is “contextual noise” that shapes this process.
3. We must ask questions about communication:
a. Did the other person listen to the message?
b. Did they think about the message?
c. What did they think about the message?
d. How to they understand they should respond to the message?
* 506.
1. Music, preaching, and Bible reading encode and communicate the biblical truth
for the recipient during a worship service.
a. If one does not understand the words and expressions used in hymns, how can a person
worship intelligently?
2. In the worship service we must remember:
a. God wants to speak to each person in the audience.
b. He will do this through other people in the “body” through music, Bible reading, and
preaching. (Preaching being explanation of biblical truth.)
c. Basic gospel truth must be clearly communicated, both verbally and non-verbally.
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* 507.
1. According to Luke, early believers met together and accomplished certain
things. Do our services achieve these things? Acts 2:41-17, Galatians 6:2
a. Worship the Lord
b. Pray for one another and ministry
c. Fellowship at the Lord’s table
d. Be instructed and built up in the faith
e. Help those in need with their material means
f. Carry out their commission form the Lord
* 508.
1. Does the Holy Spirit have freedom in each service?
a. Paul wrote, (1 Thessalonians 5:19) "Do not put out the Spirit's fire;" There is a reason for
this command. The Spirit is the great communicator.
2. Does each church service further the feeling of brotherhood? Is this the “family”
of God?
a. (Philippians 2:1-4) "If you have any encouragement from being united with Christ, if any
comfort from his love, if any fellowship with the Spirit, if any tenderness and compassion, {2}
then make my joy complete by being like-minded, having the same love, being one in spirit
and purpose. {3} Do nothing out of selfish ambition or vain conceit, but in humility consider
others better than yourselves. {4} Each of you should look not only to your own interests, but
also to the interests of others."
b. (Ephesians 2:19) "Consequently, you are no longer foreigners and aliens, but fellow citizens
with God's people and members of God's household,"
* 509.
1. Is the language used understandable? Is God’s message understood?
2. Are the leaders absolutely clear as to their goal in the service?
3. Ask yourself, “What are we communicating to the non-Christian as well as the
Christian in our service?” Write it down. Is this what we want to communicate?
a. Example of Shash’s comment about noisy child.
* 510. #21 - Services are Full of Meaning
1. [Event #21 – Church Services are Liturgically Contextualized.]
2. How do we monitor our spiritual health?
a. We understand the idea of monitoring our physical health.
3. What is being done to track the spiritual life of individuals as well as the
congregation?
a. This has to do with the actions of worship.
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4. How do we physically conduct a worship service that accomplished what we
want it to accomplish in this cultural situation?
5. Students should actually write out the service they propose.
* 511. Considering Worship
1. The idea of worship in both Hebrew and Greek centers on “service” to God, in
the idea that his servants bow down in reverence and fear as they adore him in awe
and wonder.
a. God is seen as moving with Abraham as he traveled, this idea of mobility is also seen in the
tabernacle.
b. Where is God? Where do we go to find God?
2. God cannot be contained or confined to one place.
a. (1 Kings 8:27) ""But will God really dwell on earth? The heavens, even the highest heaven,
cannot contain you. How much less this temple I have built!"
b. (Malachi 1:10-11) ""Oh, that one of you would shut the temple doors, so that you would
not light useless fires on my altar! I am not pleased with you," says the LORD Almighty, "and
I will accept no offering from your hands. {11} My name will be great among the nations,
from the rising to the setting of the sun. In every place incense and pure offerings will be
brought to my name, because my name will be great among the nations," says the LORD
Almighty."
c. Worship was congregational in the Old Testament, first in the tabernacle, then in the temple
and finally in the synagogue, but this was not intended to limit God or the worship of God to
these physical places.
3. The problem has always been a tension between public worship with ritual and
ceremony and the spirit of worship.
a. It was easy to see the outward and neglect the inward.
b. Discuss this in relation to the Orthodox Church.
c. Note: (John 4:20-24) "Our fathers worshiped on this mountain, but you Jews claim that the
place where we must worship is in Jerusalem." {21} Jesus declared, "Believe me, woman, a
time is coming when you will worship the Father neither on this mountain nor in Jerusalem.
{22} You Samaritans worship what you do not know; we worship what we do know, for
salvation is from the Jews. {23} Yet a time is coming and has now come when the true
worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the
Father seeks. {24} God is spirit, and his worshipers must worship in spirit and in truth.""
d. Is more attention paid to the form or the function in our church services today?
* 512.
1. Physical or Spiritual
a. Draw a picture of a heart on one side for feeling and a picture of baptism and communion
cup on other side for “form or ritual.”
b. The Hebrew had no problem with physical things having spiritual meaning.
c. It was the Greek who was the Gnostic and separated the two.
2. The New Covenant
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a. (Luke 22:7) "Then came the day of Unleavened Bread on which the Passover lamb had to
be sacrificed."
b. (Luke 22:14-20) "When the hour came, Jesus and his apostles reclined at the table. {15}
And he said to them, "I have eagerly desired to eat this Passover with you before I suffer. {16}
For I tell you, I will not eat it again until it finds fulfillment in the kingdom of God." {17}
After taking the cup, he gave thanks and said, "Take this and divide it among you. {18} For I
tell you I will not drink again of the fruit of the vine until the kingdom of God comes." {19}
And he took bread, gave thanks and broke it, and gave it to them, saying, "This is my body
given for you; do this in remembrance of me." {20} In the same way, after the supper he took
the cup, saying, "This cup is the new covenant in my blood, which is poured out for you."
c. We divide our Bible into two parts. One part we call the “Old” and the other part we call the
“New.”
d. Between these two parts is Jesus, his death for our sins on the cross, and his resurrection.
e. In verse 20, Jesus says, “This cup is the new covenant in my blood.” Jesus is not talking
about this part of the Bible, but instead is talking about the agreement concerning salvation
between God and Man.
f. In Hebrews 8:13 it says, "By calling this covenant "new," he has made the first one obsolete;
and what is obsolete and aging will soon disappear." Again, the writer is not talking about this
part of the Bible and this part, but instead about the different relationship that exist between the
people of God before Christ and the people of God after the time of Christ.
g. Also, let us read Hebrews 9:15, "For this reason Christ is the mediator of a new covenant,
that those who are called may receive the promised eternal inheritance--now that he has died as
a ransom to set them free from the sins committed under the first covenant." And, again the
author is using the word “covenant” to describe the agreement of salvation between God and
man.
h.
i. I like the phrase, “the legal agreement between God and man” and the “documents for that
legal agreement.” This was for both the new and old.
j. In Luke 22, the death of Jesus is about to occur, and in verse 22 Jesus says, “My death brings
the new covenant.”
k. Something is going to be forever different between God and man.
l. And we remember that something in the communion service.
3. The Passover and Covenant Formation
a. In Luke 22, Jesus is celebrating the Jewish feast of freedom and deliverance called the
“Passover.”
b. This referred to the freedom that God brought to his people when he freed them from
Egyptian slavery.
c. Exodus 24 describes part of the original ceremony of the people entering into a relationship
with God.
* 513.
1. Blood
a. One very important thing,… blood. There was blood.
b. The Old Testament and the book of Hebrews in the New Testament is filled with references
to the fact that there must be blood.
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2. Entering into a most serious relationship with God is only by blood, and by
death.
a. Many animals died and their blood was shed before the time of Christ.
b. But when Christ came, one sacrifice was made, and the blood of Jesus was shed on the cross.
c. In the Old Testament it was done over and over, but Jesus completely paid the penalty for
sin. He died and his blood was shed.
d. We remember that one perfect sacrifice in the communion service.
3. Before the time of Christ, agreement between God and man were entered by
death and blood.
a. And by the way, the apostles and Christ viewed all of the relationship between God and man
before the time of Christ as being the same covenant. (Abraham, Noah, Moses, David, etc =
Old Covenant)
b. In Galatians 4:24 explains the idea of only two legal agreements, one before the time of
Christ and the other after. (Galatians 4:24) "These things may be taken figuratively, for the
women represent two covenants. One covenant is from Mount Sinai and bears children who
are to be slaves: This is Hagar."
c. But in either one the idea of entering into this type of relationship with God involved blood
and death.
d. In the Old Testament, animals died and their blood was shed in the place of people. The
people owed God their life because of sin, but an animal died in the place of a person.
e. In the New Testament, Jesus died and his blood was shed. We too owed God our life
because of sin but the death of Jesus is taken in our place.
* 514.
1. Paul describes that process like this in Romans 6:1-4.
a. Romans 6:1-4, "What shall we say, then? Shall we go on sinning so that grace may increase?
{2} By no means! We died to sin; how can we live in it any longer? {3} Or don't you know
that all of us who were baptized into Christ Jesus were baptized into his death? {4} We were
therefore buried with him through baptism into death in order that, just as Christ was raised
from the dead through the glory of the Father, we too may live a new life."
b. Baptism symbolized the fact that Christ has paid the penalty for our sins. And after baptism,
you too participate in the communion, and as you do you should hear the words of Jesus, “This
cup is the new covenant in my blood.”
2. Two Sacraments: From the time of the death of Jesus to this day, the church has
practiced two sacraments referring to the death of Jesus.
3. Without the death and resurrection of Jesus there is no meaning in either of these
things.
a. These two things show your part in the new covenant, … not just a prayer, there is no blood
in a prayer.
b. Baptism and communion find their meaning in the death of Christ.
c. (Luke 22:20) "In the same way, after the supper he took the cup, saying, "This cup is the
new covenant in my blood, which is poured out for you."
4. What does God say has meaning?
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a. The physical things that God says have meaning, have meaning because God says they have
meaning
b. Some say, “The only thing that counts is “FAITH.”
(1.) Believing that physical things have meaning is an expression of my faith in the fact that God has said they
have meaning.
(2.) It is not possible for me to have “faith” without recognizing the means through which God has said he will
act.
(3.) In other words, “I cannot have “faith” in God without believing that baptism and communion have the
meaning that he said they have.”
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Faith Confirmed
* 515. (Title slide)
 Обзор темы: This lecture describes the relationship of the new church to its community. A survey
of felt needs is done in the community and relevant ways the new church may address these is
drawn up. A social action plan for the new church will be discussed. The student will conduct a
survey of felt needs and develop a social action plan for his church. The new church exists; a more
culturally appropriate plan must be developed and put into practice by those who are now members
of that church. Methods for training believers in evangelism will be discussed as well as different
methods of evangelism. The members of this new church must be trained and put to work in God’s
Kingdom.
* 516. (illustration)
* 517. Objectives:
1. To establish believers in faith so they know what they are to believe and how
they are to live.
2. To provide opportunities for worship that will be uplifting and honor God.
3. To encourage believers to serve under the authority of Christ and by the power
of the Holy Spirit.
4. To assist believers in their witness to the world.
* 518.
1. To encourage believers to practice faithful stewardship of all God has given to
them.
2. Jesus told his disciples to teach all things.
a. (Matthew 28:20) "and teaching them to obey everything I have commanded you. And surely
I am with you always, to the very end of the age.""
b. But this must be done in some space-time context. Everything cannot be taught all at once.
c. This means that we must consider priorities.
3. The Bible indicates that some teachings come before others.
a. (Hebrews 6:1-2) "Therefore let us leave the elementary teachings about Christ and go on to
maturity, not laying again the foundation of repentance from acts that lead to death, and of
faith in God, {2} instruction about baptisms, the laying on of hands, the resurrection of the
dead, and eternal judgment."
4. It is possible to create general teaching outline planes.
a. It becomes difficult for us to draw up a clear order as to what should come first and what
next.
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b. We can however do this in broad general ways.
* 519.
1. An ordered presentation is a common way of studying a subject.
2. A basic introduction is taught and then an in-depth study comes next.
3. Learning is not just in the formal classroom buy seeing and doing also.
4. The classroom and the practical must be combined.
* 520.
1. If a person attends two religious meetings a week, every ten years he has spent
as much time in a religious meeting as is required in the classroom for a bachelor’s
degree.
a. The point is that in ten years of Christian life a person has not learned the equivalent of a
bachelor’s degree in Christianity.
b. We simply are not doing our Christian education very effectively.
2. We need to create an orderly plan of study.
3. Christians rarely know where they are in a progressive plan of study.
4. How do we know when to move up to the next level of study?
a. Too often we provide all believers with the same spiritual food, milk.
5. What are the problems associated with teaching spiritual truth separate from
life?
* 521. #13 – Survey of Felt Needs of Community
1. [Event 13 – Survey of the Social Needs of the Community Initiated]
2. Paul taught the Galatians to be concerned about people.
a. (Galatians 6:10) "Therefore, as we have opportunity, let us do good to all people, especially
to those who belong to the family of believers."
b. (Matthew 5:16) "In the same way, let your light shine before men, that they may see your
good deeds and praise your Father in heaven."
c. (Luke 10:27) "He answered: "'Love the Lord your God with all your heart and with all your
soul and with all your strength and with all your mind' ; and, 'Love your neighbor as
yourself.'""
* 522.
1. The parable of the good Samaritan in Luke 10:30-37.
a. (Luke 10:30-37) "In reply Jesus said: "A man was going down from Jerusalem to Jericho,
when he fell into the hands of robbers. They stripped him of his clothes, beat him and went
away, leaving him half dead. {31} A priest happened to be going down the same road, and
when he saw the man, he passed by on the other side. {32} So too, a Levite, when he came to
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the place and saw him, passed by on the other side. {33} But a Samaritan, as he traveled, came
where the man was; and when he saw him, he took pity on him. {34} He went to him and
bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, took
him to an inn and took care of him. {35} The next day he took out two silver coins and gave
them to the innkeeper. 'Look after him,' he said, 'and when I return, I will reimburse you for
any extra expense you may have.' {36} "Which of these three do you think was a neighbor to
the man who fell into the hands of robbers?" {37} The expert in the law replied, "The one who
had mercy on him." Jesus told him, "Go and do likewise.""
2. We must not get caught up in social revolution, social action, or liberation
theology.
* 523.
1. Where are we on the Evangelism / Social Action Continuum?
a. Social Action is a betrayal of evangelism.
b. Social action is a distraction from evangelism.
c. Social action is a means to evangelism.
d. Social action is a manifestation of evangelism.
e. Social action is a result of consequence of evangelism.
f. Social action is a partner of evangelism.
g. Social action and evangelism are equally important but genuinely distinct aspects of the total
mission of the church.
h. Social action is part of the good news – evangelism.
i. Social action is evangelism.
j. Social action should take priority over evangelism.
k. Evangelism is politics because salvation is social action.
* 524.
1. This has to do with “contact” with people.
a. In many countries the evangelicals are less than 1% which means that they are unknown to
most of the people.
b. It is not surprising that they often confuse us with the Mormons or Jehovah Witnesses,
because they cults are making contact with the people.
c. Name recognition is important. (Marketing)
2. We also must be sure that the people we are targeting and reaching are
homogeneous with the people of the church.
a. I visited many churches in the States that I would not join.
3. Event #13 is a survey to find this information.
a. How will this information be gathered?
b. How will you decide what are the felt needs of the people in your area?
* 525. #14 - Describe the Social Needs and Felt Needs of the
Community
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1. [Event 14 – The Church Understands the Social Needs of the Community]
* 526.
1. Who are the others and what are their needs?
2. Write out a description of the person we are trying to reach.
3. What kind of “bridges of love” will reach this person?
4. How can we show the love of Jesus?
5. This is more than just going to the orphanage and singing.
6. Event # 14 is a report from the survey done in Event # 13.
a. In #13 we did a survey to find information and in #14 we write up a report of what we found.
#15 - A Plan for Social Action is initiated.
* 527. [Event 15 – A Practical Plan for Social Aid Initiated]
1. Your congregation will have limits as to what it can do.
2. It cannot do everything, so it must make plans for what it will do.
* 528.
1. The purpose is not just to meet felt needs but also to melt the hearts of people
and prepare them to receive the gospel.
2. This is a means through which God’s love is communicated.
3. List some ways this may be accomplished?
a. Day care centers and classes to teach people to read or the providing of medical care or other
activities may be used to show the love of God.
4. Event # 15 is a written plan describing how to meet the needs described in Event
#14.
a. In #13 we did a survey to find information and in #14 we write up a report of what we found.
Now we decide what our church may do to act upon this information.
* 529. Service
1. One of the more extensive themes running throughout Scripture is that of
service.
2. It is said that when the Son of God became a man, He became similar to a slave;
the implication is that the very nature of man is that of a servant (Philippians. 2:7).
a. (Philippians 2:7) "but made himself nothing, taking the very nature of a servant, being made
in human likeness."
3. Man is commanded to serve.
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a. (Matthew 4:10) "Jesus said to him, "Away from me, Satan! For it is written: 'Worship the
Lord your God, and serve him only.'""
4. The early church believed that men are 'remade" in order to serve.
a. (1 Thessalonians 1:9) "for they themselves report what kind of reception you gave us. They
tell how you turned to God from idols to serve the living and true God,"
* 530.
1. The New Testament uses several words and ideas in relation to service.
2. The doulos was a slave.
a. This word in its various forms is the one most commonly used in the New Testament
connection with service.
b. The Lord had much to say about this type of servant. No one can be a slave of two masters
(Matt. 6:24).
c. When told to do something, the good slave does it (Matt. 8:9).
d. Those who wish to be great in the Kingdom should first become slaves. Matthew 20:27
e. The slave is never greater than his master. Matthew 10:24
f. Paul also spoke about the doulos. He confessed that he was a slave of Christ. Romans 1:1,
Galatians 1:10, Titus 1:1.
g. Men are slaves to whom they render obedience (Rom. 6:16).
h. All were slaves to sin (Rom. 6:17, 20).
i. But the believer should be a slave of righteousness (Rom. 6:18).
3. Another common word for servant is diakonos.
a. It (including cognates) is often used in connection with the serving of food (Matt. 8:15;
25:44; Mark 1:13; Luke 17:8; Acts 6:2).
b. It is used of bringing relief money to the poor saints of Jerusalem (Rom. 15:25; II Cor. 8:4).
c. The idea always seems to be: "Give to another or do for another that which is necessary to
his life." In the spiritual realm it is used of bringing to men things necessary for their spiritual
life. Thus there are the ministry of the Word of Christ (I Cor. 3:5), the ministry of
reconciliation (II Cor. 5:18), and the ministry of the Spirit in bringing life (II Cor. 3:6).
d. While doulos relates the believer to the person of his Lord, diakonos relates the believer to
the work of his Lord.
e. Jesus came into the world to be a diakonos (Mark 10:45).
(1.) (Mark 10:45) "For even the Son of Man did not come to be served, but to serve, and to give his life as a
ransom for many.""
4. A third kind of servant was the leitourgos. He was one "who discharged a public
office at his own expense."
a. The word (and its cognates) is used in connection with the public ministry of the priest in the
temple (Luke 1:23; Heb. 10:11), monetary giving (II Cor. 9:12), the physical affliction of the
apostle Paul on behalf of the Philippians (Phil. 2:17), the aid which the Philippian church gave
to Paul (Phil. 2:30), government officials ruling for God (Rom. 13:6), the angelic ministry
(Heb. 1:7), Christ's high-priestly ministry in the heavenly sanctuary (Heb. 8:2), and the duties
of the apostles and teachers in the Antioch church (Acts 13:2).
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b. By virtue of the fact that believers constitute a royal priesthood, the leitourgos ministry
belongs to all of them (I Peter 2:5).
* 531.
1. The word latris also describes a servant.
a. While the noun form is not found in the New Testament, the verb form, latreud, is used in
reference to the service of both priest and people.
b. This type of service was to be rendered exclusively to God (Matt. 4:10). The heathen
perverted this service and worshiped the creature rather than the Creator (Rom. 1:25).
c. Now, it is this service which Paul has in mind when he speaks of the offering of the
believer's body to God as one's "reasonable service" (Rom. 12:1, 2).
2. The oiketes was the domestic servant who lived in the house of his master (Acts
10:7; Rom. 14:4; I Peter 2:18).
a. Being a house-servant, the oiketes had a closer relationship to the family than did most other
servants. It is significant that Jesus uses this word when He affirms that no servant can serve
two masters (Luke 16:13).
3. Huperetes is also used for "servant." This compound word literally means
"under-rower."
a. It was used to describe the rowers on the ships of the Mediterranean Sea.
b. In the New Testament it is used to describe officers of the Sanhedrin or synagogue (Matt.
26:58; Luke 4:20).
c. It aptly describes the work of John Mark as he accompanied Paul and Barnabas (Acts 13:5).
Note that the word conveys the idea of being a servant to a government minister in an official
capacity. John Mark was serving the apostles on an official mission. Therefore, he is described
as a huperetes. Paul, in fact, uses the word to characterize himself as an "officer of Christ" (I
Cor. 4:1).
4. The servant of God is one who does the will of God.
* 532.
1. The Christian faith has caused people to be filled with the love of God and
compassion and to express this in hospitals, orphanages, and many other forms of
care for humanity.
2. When people are converted, very soon the matter of their service in the Body of
Christ should be considered.
3. Attention must be given to meeting needs within the body of believers as well as
a survey of “felt needs” in the community at large.
4. Many things are tried by one pastor that works well for his church and then
others copy that activity into their situation.
a. The first pastor is successful in a given activity, so he writes a book about it.
b. Many others then copy his activity with no knowledge of were that activity fits into the
purpose of their church.
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c. Many people do not know “why” they want a particular thing for their church. As a result,
these things become “fads.”
d. Some today are speaking of only worship, or Spiritual Gifts, or small groups, as if these
were new concepts. People do not understand what ultimate purpose or goal they are trying to
accomplish with things. A “balance” is missing.
* 533. #28 - Spiritual Gifts Put to Use
1. [Event 28 - The Practice of the Gifts of the Spirit in Evidence]
a. Much has been written in recent years about this issue. (See: Are Miraculous Gifts for
Today? Four Views, general editor Wayne A. Grudem, Zondervan, 1996)
* 534.
1. Different views of 1 Corinthians 13.
a. (1 Corinthians 13:8-13) "Love never fails. But where there are prophecies, they will cease;
where there are tongues, they will be stilled; where there is knowledge, it will pass away. {9}
For we know in part and we prophesy in part, {10} but when perfection comes, the imperfect
disappears. {11} When I was a child, I talked like a child, I thought like a child, I reasoned like
a child. When I became a man, I put childish ways behind me. {12} Now we see but a poor
reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know
fully, even as I am fully known. {13} And now these three remain: faith, hope and love. But
the greatest of these is love."
* 535.
1. Romans 8:9 teaches us that every Christian has been spiritually gifted because of
an abiding presence of the Holy Spirit.
a. (Romans 8:9) "You, however, are controlled not by the sinful nature but by the Spirit, if the
Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong
to Christ."
* 536.
1. The Holy Spirit is active today in empowering all Christians for service.
a. (1 Corinthians 12:13) "For we were all baptized by one Spirit into one body--whether Jews
or Greeks, slave or free--and we were all given the one Spirit to drink."
b. (1 Corinthians 12:7) "Now to each one the manifestation of the Spirit is given for the
common good."
c. (Ephesians 4:7) "But to each one of us grace has been given as Christ apportioned it."
d. (1 Peter 4:10) "Each one should use whatever gift he has received to serve others, faithfully
administering God's grace in its various forms."
2. The doctrine of using Spiritual Gifts must be taught if the church is going to
achieve goal event #28 and eventually # 42, a church that takes care of itself.
* 537.
1. We must be good “stewards” of the “grace” given to us.
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a. (1 Peter 4:10) "Each one should use whatever gift he has received to serve others, faithfully
administering God's grace in its various forms."
b. We are talking about Spiritual Gifts that are given by God through the Holy Spirit, and this
should not be confused with natural talent or ability, which we can also say comes from God.
c. Our natural talents may point in the direction of our spiritual gifts.
d. We must also not confuse this with “fruit of the Spirit” found in Galatians 5:22-23.
e. We should also distinguish between what are “offices” or “rolls” such as: apostle, prophet,
pastor, etc.
f. We must encourage people to get involved in as much Christian activity of as many different
kinds as possible. This will help people to discover what their gift may be. Experience has
shown that there is a connection between desire of a certain gift, having that gift, and God’s
call to use that gift.
g. We help to develop a gift by faithfully using it.
h. (1 Timothy 4:14-15) "Do not neglect your gift, which was given you through a prophetic
message when the body of elders laid their hands on you. {15} Be diligent in these matters;
give yourself wholly to them, so that everyone may see your progress."
i. The gifts of leadership are not made by elections or appointments or by courses in leadership
or desire to become a leader.
j. Spiritual leadership is a conferred by God through his Spirit. The closer our church is to a
human organization to more likely leadership is attained in human ways. However, the
“formal and official” acts of recognition also play a part in the recognition of leaders that God
has chosen.
* 538. #29 - Edifying Teaching Ministry
1. [Event # 29 – A Dynamic Edifying Teaching Ministry Exists]
2. New believers must be fed, as well as older believers.
3. What do Christians need to be healthy? What kind of services?
* 539.
1. This often comes from the pulpit through expository sermons.
a. It is common for God to feed his people through verse by verse exposition. This ministry
can meet a wide range of needs.
b. This should range throughout the Scriptures allowing different types of passages to address
different needs.
c. Discuss a “preaching plan” and a following the “liturgy.”
d. What is the balance of the diet your people are receiving? When you consider each of the
sermons and Sunday School and various other meetings, what is the balance?
e. We must communicate in clear not “cute” methods. The object is communication.
f. How do people preach, what are the problems?
2. Small groups may also be used to accomplish this goal.
a. The small group, which meets in homes is one of the best methods for achieving this result
and leadership is multiplied. New people are exposed to new possible areas of ministry and
service.
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3. What do we teach or focus on more than others areas?
a. Is God’s Word truly our rule of faith and practice, or just certain parts of it that we choose to
practice?
* 540. #30 - The Practice of Body Life
1. [Event # 30 – The Church is Living as a Body]
2. How do we relate to each other as “one” and not just separate individuals?
* 541.
1. What makes us a “church” and not just individual Christians?
a. The church is to be a witness of the Christ who lives in her in word, attitude, and deed. She
must reveal Christ to the world.
b. (Ephesians 2:19-22) "Consequently, you are no longer foreigners and aliens, but fellow
citizens with God's people and members of God's household, {20} built on the foundation of
the apostles and prophets, with Christ Jesus himself as the chief cornerstone. {21} In him the
whole building is joined together and rises to become a holy temple in the Lord. {22} And in
him you too are being built together to become a dwelling in which God lives by his Spirit."
* 542.
1. As a body, the healthy church must maintain the unity of the Spirit.
a. (Ephesians 4:3) "Make every effort to keep the unity of the Spirit through the bond of
peace." The differences among members will tend to cause divisions, but due to the nature of
the gospel the Spirit works to maintain unity.
2. How do we deal with divisions and what are the likely divisions to occur?
3. The offices of the church must admit that they exist for only one reason, to train
and motivate Spiritual growth.
a. (Ephesians 4:11-12) "It was he who gave some to be apostles, some to be prophets, some to
be evangelists, and some to be pastors and teachers, {12} to prepare God's people for works of
service, so that the body of Christ may be built up"
* 543.
1. What is the “ministry?”
a. The work of ministry should consist of evangelizing, teaching, praying, and explaining the
times.
b. (Luke 4:17-21) "The scroll of the prophet Isaiah was handed to him. Unrolling it, he found
the place where it is written: {18} "The Spirit of the Lord is on me, because he has anointed
me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and
recovery of sight for the blind, to release the oppressed, {19} to proclaim the year of the Lord's
favor." {20} Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes
of everyone in the synagogue were fastened on him, {21} and he began by saying to them,
"Today this scripture is fulfilled in your hearing.""
* 544.
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1. The church membership must know one another well enough to bear one
another’s burdens.
a. (James 5:16) "Therefore confess your sins to each other and pray for each other so that you
may be healed. The prayer of a righteous man is powerful and effective."
b. (Galatians 6:2) "Carry each other's burdens, and in this way you will fulfill the law of
Christ."
c. (John 13:34) ""A new command I give you: Love one another. As I have loved you, so you
must love one another."
2. We must conform to the image of Christ.
a. (Romans 8:9) "You, however, are controlled not by the sinful nature but by the Spirit, if the
Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong
to Christ."
3. A new church will live as a body, [event 30] and take care of itself to the extent
that events 27,28,29 and 30 are realized.
* 545. #16 - Believers Instructed in Evangelism
1. [Event 16 – Church Members have Been Instructed in Evangelism]
2. This is the most important way to live for others.
* 546.
1. We bear responsibility for the Great Commission.
2. Mobilizing people to share their faith is essential for continuation of the church.
* 547.
1. Research shows that successful organizations such as Jehovah Witness,
Mormons, Communist, and various political parties, succeed when they mobilize
their converts to propagate their beliefs.
2. Historically, when the laity are mobilized this has brought about a spontaneous
expansion of the church.
3. The people of the church must know how to share their faith.
a. This will only actually take place if people are spiritually motivated.
b. Bible study is a top priority.
c. Leaders are growing in maturity.
d. There is a growth atmosphere.
e. Small groups are active.
f. Members are open to honest self-evaluation and appraisal.
g. There are new units of people. (places for new people to fit)
4. Many different methods are possible for training of members in evangelism.
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a. (booklets, tracts, evangelism explosion or other) Some are appropriate and others are not for
a given region.
* 548. #17 - Method of Evangelism Determined
1. [Event 17 – Best Evangelistic Method for the Area Determined]
2. In the first period, some initial plans were made and some initial evangelism was
put into practice. Now a more defined and appropriate plan will be worked out.
* 549.
1. Things which worked initially will be increased and expanded.
2. More than one evangelistic method should be planned.
3. We may need to make evangelistic contacts before doing evangelism.
a. Various methods for this may include; door to door surveys, telephone surveys, extended
family relationships, acquaintance surveys, film projects, social assistance, literature, or
neighborhood Bible studies.
4. Webs of contact must be expanded.
a. Explain to people how their web can be used for evangelism.
* 550.
1. An invitation should not be made before a person can reasonable understand the
fundamentals of the gospel to know what they are being invited to accept. !!!
2. Event #17 is the development of a plan for evangelism.
3. Write a plan.
4. #18 - Evangelistic Plan Put into Practice [Event # 18 The Church is
Practicing Aggressive Evangelism In the Community]
a. The Holy Spirit must be recognized at all times during this process.
* 551.
1. Specific evangelistic tools must be identified and the corresponding activities
determined and put into practice.
2. People must be matched with specific method to be used and the jobs must
actually be accomplished.
3. At this point we have also reached Event #41, we now have a church that lives
for others.
a. It is meeting social activities in the community and it is doing evangelism. It is acting for
the good of others.
b. This deals with the inner workings of the life of the church; liturgy, administration, spiritual
life, finches, and self-image or identity. This leads us to [A Church That Takes Care of Itself.]
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c. Again these things are done in parallel to one another and balance must be maintained. In
the church in Corinth there was a lack of spirituality and Paul called them “carnal” (1
Corinthians 3:1-3) This led to abuses in public worship, spiritual gifts, finances, and selfimage. They were “babes in Christ” and their reproduction was not possible.
* 552. Stewardship
1. Stewardship has to do with all that a Christian possesses: time, talent, treasure.
2. All that we have is given by God.
a. (1 Corinthians 4:7) "For who makes you different from anyone else? What do you have
that you did not receive? And if you did receive it, why do you boast as though you did not?"
3. Cain and Abel gave to God.
4. Abraham paid tithes of his possession.
5. The children of Israel were commanded to give to God.
6. Jesus reminded us that we should store up treasure in heaven.
* 553.
1. We are warned about the love of money.
a. (1 Timothy 6:10) "For the love of money is a root of all kinds of evil. Some people, eager
for money, have wandered from the faith and pierced themselves with many griefs."
2. 2 Corinthians 8-9, gives a good teaching on giving.
a. God has given bountifully to his people.
b. The most important offering is the commitment of one’s life to God.
c. Christian giving is prompted by divine grace and is cheerful and freely given.
d. Stewardship is accordance with one’s abilities and the needs of others.
e. God is no man’s debtor.
f. Churches and people should be fair and open in their financial dealings.
g. Concern for the welfare of others creates a bond of love.
3. Protestant Ethic
a. The “Protestant ethic” is the idea that because of attention to good stewardship, Protestants
tend to do better in society and also by giving up costly and sinful habits tend to experience
“lift” in economic matters.
b. Western society tends to separate the secular and the religious. Often we feel that once we
have given 10% we no longer have any obligation. The Bible does not separate money from
religion.
4. We care for what we have given value to.
a. Example of two identical items, but at different prices. Some people will buy the more
expensive thinking because they paid more for it, therefore it must be better.
* 554.
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1. There is a tendency to postpone instruction about stewardship until later, because
we think that teaching about money will scare people away.
2. We are afraid to talk about money because of the way others have used religion
for financial gain.
3. Some people have tendency to think of church planting strictly as a financial
matter.
* 555. #27 - Stewardship
1. [Event 27 – Church Members Conscious of their Stewardship Responsibilities]
2. Many church planters are reluctant to bring up this subject.
3. Stewardship goes far beyond just the money that a Christian possesses.
a. Time and talent are also a part of stewardship as well as stewards of life.
* 556.
1. What does it mean to be a Christian steward?
2. A steward is one who is in charge of something that is not their own.
a. (1 Corinthians 6:19-20) "Do you not know that your body is a temple of the Holy Spirit,
who is in you, whom you have received from God? You are not your own; {20} you were
bought at a price. Therefore honor God with your body."
3. A Christian completely belongs to his Lord.
* 557. Principles of Stewardship:
1. God is sovereign: Deuteronomy 4:39, 1 Chronicles 29:11, Ephesians 4:6
2. Man is to be God’s servant: Genesis 2:15, Isaiah 44:21, Luke 17:10, 1
Corinthians 3:5, 1 Peter 2:16.
3. God is creator, sustainer, and owner of all: Acts 4:24, 1 Corinthians 10:26,
Colossians 1:17
4. God has entrusted us with his grace: Matthew 25:27, Luke 12:42, 1 Corinthians
4:1, 1 Peter 4:10.
* 558.
1. Man is accountable to God for his stewardship: Matthew 16:27, Matthew 25:19,
Luke 12:48, Romans 14:10, Romans 14:12.
2. God’s mercy, grace, and love should motivate us. Romans 12:1, 2 Corinthians
8:9, 1 John 4:19.
3. The purpose is that God may be glorified: 1 Corinthians 10:31, Ephesians 1:12,
1 Peter 4:11.
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4. The most important offering is the commitment of one’s life to God.
* 559.
1. All Christian giving is prompted by divine grace.
2. Stewardship is to be offered in accordance with one’s ability and the needs of
others.
3. God is no man’s debtor.
4. Churches and their people should be fair and open in their financial dealings.
a. Concern for the welfare of others creates a bond of love between the giver and recipient and
calls forth the praise of God.
* 560.
1. Stewardship has to be taught.
2. We all have material possessions, natural talents, and spiritual gifts that we must
manage for God.
a. The Lord expects his stewards to be spiritual, dedicated, joyful, wise, and generous in their
use of what they have been entrusted.
3. God will one day require an accounting.
4. When possible the local believes should bear the responsibility for local
expenses from the very beginning.
5. The need for a meeting place is a serious consideration.
* 561. The Grace of Giving 2 Corinthians 8:1-15
1. The need of finances.
a. The Kingdom of God is not built by man's resources.
b. But,... that does not mean that our resources do not have a place in the Kingdom of God.
c. Our resources have a very big place in the Kingdom of God.
d. The Old Testament is filled with different kinds of offerings, gifts, and sacrifices.
e. The very first sin committed had to do with giving. Cane and Able gave a gift to the Lord
and Cane's gift was not what it should have been and he knew it. He felt bad about it and it
caused problems.
f. The last book of the Old Testament, the book of Malachi, warns us about "robbing" God, but
not giving to him as we should. And it goes on to challenge us to try God in this area, so that
we may see that God will bless us.
g. It seems that Jesus had more to say about money than any other single subject.
h. When we turn to the book of Acts, the early church is busy pooling resources to help those
in Jerusalem or selecting deacons to distribute the resources in Acts 6, or supporting
missionaries, or taking up money for needy areas.
i. So the Bible has a lot to say about money.
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j. But much of what the Bible says about money, is not just that we ought to give more,... but it
tells of the place of money in the life of a Christian.
2. Why Give?
a. It recognized God's ownership. We are stewards. We are responsible for using whatever
he has given us to bring him glory.
b. This is the only way to break the power of money over your life. You are giving up your
trust in money for security and significance.
c. We also give because of the rewards associated with giving. In Matthew 25, Jesus says,
"Well done, good and faithful servant."
d. We also give because we realize the temporal nature of this life and recognize the eternal
significance.
e. (2 Corinthians 8:1-15) "And now, brothers, we want you to know about the grace that God
has given the Macedonian churches. {2} Out of the most severe trial, their overflowing joy and
their extreme poverty welled up in rich generosity. {3} For I testify that they gave as much as
they were able, and even beyond their ability. Entirely on their own, {4} they urgently pleaded
with us for the privilege of sharing in this service to the saints. {5} And they did not do as we
expected, but they gave themselves first to the Lord and then to us in keeping with God's will.
{6} So we urged Titus, since he had earlier made a beginning, to bring also to completion this
act of grace on your part. {7} But just as you excel in everything--in faith, in speech, in
knowledge, in complete earnestness and in your love for us --see that you also excel in this
grace of giving. {8} I am not commanding you, but I want to test the sincerity of your love by
comparing it with the earnestness of others. {9} For you know the grace of our Lord Jesus
Christ, that though he was rich, yet for your sakes he became poor, so that you through his
poverty might become rich. {10} And here is my advice about what is best for you in this
matter: Last year you were the first not only to give but also to have the desire to do so. {11}
Now finish the work, so that your eager willingness to do it may be matched by your
completion of it, according to your means. {12} For if the willingness is there, the gift is
acceptable according to what one has, not according to what he does not have. {13} Our desire
is not that others might be relieved while you are hard pressed, but that there might be equality.
{14} At the present time your plenty will supply what they need, so that in turn their plenty
will supply what you need. Then there will be equality, {15} as it is written: "He who gathered
much did not have too much, and he who gathered little did not have too little.""
3. Use of the word "grace" (charis) in ch. 8.
a. Not of Salvation
b. We use the word "grace" to refer to the way we are saved.
(1.) We are saved by "Grace."
(2.) Ephesians 2:8 "by grace we are saved"
(3.) Death, burial, and resurrection of Jesus.
c. The word translated "grace" is (charis).
d. The word appears 7 time in this chapter in Greek, but is not always translated as "grace."
e. Basis meaning: "A good gift that makes glad."
f. This is what Paul is talking about in chapter 8 as he writes to the Corinthians.
g. The word has three shades of meaning, neither of which is salvation, in chapter 8.
h. In verse one, it is used to mean a special blessing given by God.
i. And in vv. 4, 6, 7, 9, and 19 it means an "act of goodwill."
j. And in verse 16, it means "thank you."
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4. We cannot buy salvation.
a. We cannot buy the favor of God.
b. But the Bible says that salvation has an effect on how people use their money.
c. And v.8 says that how we use our money is a test of the sincerity of our Christianity and love
for God.
d. Our giving does not in some way make up for our faults.
e. Ex. "I am not too good of a Christian in my lifestyle,... I don't come to church real
regularly,... I am not real involved in the church,... but I am a good giver. Somehow that will
balance things out. NO!
f. This is not true, as we know that going through the motions of religion without a right heart
is only hypocrisy.
g. But the Bible does indicate that God gives a special blessing to those who bless others. This
blessing, however, is not that he overlooks sin.
5. Giving is to God
a. In verse 5 we see that giving is to God.
b. You are not giving it to the building, or to pay the electric bill.
c. In one sense of the word, you are not even giving it to the church here, but to God.
d. Often people will give to their favorite project or special interest, but giving is to God.
* 562.
1. Giving is a part of what it means to be a Christian.
a. (2 Corinthians 8:7) "But just as you excel in everything--in faith, in speech, in knowledge,
in complete earnestness and in your love for us --see that you also excel in this grace of
giving."
b. We see giving included in a list of Christian behaviors.
(1.) Faith, Speech, Knowledge, Earnestness (diligence), Love, Also Giving
c. Then in v.8, we are told that giving is a test of our sincerity and love for God.
2. Good intentions are not enough, they must be carried out.
a. In v.10-11, Paul tells the church at Corinth to follow through with what they have already
committed themselves to doing.
b. It is easy to have good intentions.
c. I believe that everyone here has a good heart and wants to do what it right.
d. The problem come when it is time to follow through.
3. God does not measure us according to the amount we give.
a. The last part of v.11 says "according to your means."
(1.) God knows what you earn
(2.) God knows what you can give
(3.) God knows what you are doing.
4. Equality
a. Then in v.13 he says, "Our desire is not that others might be relieved while you are hard
pressed, but that there might be equality."
b. What does he mean "equality?"
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(1.) That everyone should give the same amount?
(2.) That we should charge a flat rate admission charge to come to church or to be a Christian?
(3.) No, he is talking about that everyone would do their part.
c. This is the idea, that I do what I can, and you work just as hard doing what you can.
d. This is the idea of concern.
(1.) Everyone should be equally concerned.
(2.) The financial needs of the church are everyone's responsibility,... not just a few.
(3.) Not just the ones that can give a lot it money or time at the new church.
(4.) But also the one who give only a small amount are equally valuable and we all share equal responsibility for
the financing of the church.
5. What do we give to? What purpose?
a. We give for the purpose of fulfilling the Great Commission. (evangelism)
b. We give to reflect the heart of God. (compassion, widows and orphans)
c. We give for a healthy Body of Christ. (Giving in Acts 4, and to the needy in Jerusalem)
6. How much to give?
a. Enough you have to think about it and plan for it.
b. Enough, that it requires forth to live on what you have remaining.
7. Generously and cheerfully.
a. We are "stewards" of all we have.
b. Let us be good stewards so our master may say, "Well done, good and faithful servant."
* 563. Church Finances
1. Financial independence and responsibility are foundational for healthy
adulthood.
a. (This is one of the most defining factors in the difference between children and adults.
Delayed by education.)
b. We are all aware of people who act like children when it comes to finances and cannot
manage their affairs. We train children in how to manage their finances.
2. We must think before we subsidize a church plant.
a. We often do a church a disservice by providing finances without a well thought out plan for
how to move that church to independence. This is like continually subsidizing a child and by
doing so teaching them that they can depend on the subsidy. (addiction)
3. What is a rich individual’s obligation to provide a poor person with the same
standard of living?
a. Every Christian has an equal obligation to care for others. This is true irrespective of wealth.
Equal obligation.
4. What is the difference between a local congregation funding a new internal
ministry and a group of congregations funding a new church plant and an outside
mission funding a foreign church plant?
* 564.
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1. We face the reality of the need for a meeting place that may need to be rented or
purchased.
a. In some cultures where Catholic, Orthodox, Islam, or Buddhist have built large building that
are associated with the religion, many feel it is necessary to build a building that is associated
with the evangelical believers. What about this idea? Is it biblical? Is it practical and doable?
2. When new people become involved they begin recognize the need for dealing
with money issues.
3. The church planting team and the first converts can determine what should be in
the first budget.
a. This may be a simple list of anticipated needs and anticipated income for the next year.
4. New Christians usually follow their leaders, they learn to do what they see in
their leaders as well as what they are taught.
a. (Philippians 3:17) "Join with others in following my example, brothers, and take note of
those who live according to the pattern we gave you."
b. (Philippians 4:9) "Whatever you have learned or received or heard from me, or seen in me-put it into practice. And the God of peace will be with you."
* 565.
1. If our final goal is a church that can reproduce itself, it is unwise to overload a
young church with debt that will take it many years to pay off and become its main
goal.
2. Involvement in church planting is not an extra activity of “rich” churches who
have nothing else to do with their money.
3. Church planting must not become just a “secular business” of raising funds and
negotiating real estate and involved in only the physical aspects of buildings.
* 566.
1. Who may we ethically ask us to help us? Why do you have a right to ask that
person or organization to help you?
a. Talk to students about people (students) who hit on visitors to “sponsor” them in some way.
Some students are “processional beggars” and other foreigners know and talk about this.
2. How should we include or give financial reports?
a. Example of in the bulletin.
* 567. #31 - Establishing a Realistic Budget
1. [Event # 31 A Realistic Budget Has Been Established]
2. This is closely related to the earlier discussion of teaching stewardship but this
applies to the congregation more than to the individual.
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a. The achievement of this goal will always be beyond the reach of a church whose members
are not individually committed to good financial stewardship. (Is this part of the problem in
Ukraine?)
3. A budget is a plan or schedule adjusting expenses during a certain period of time
to an estimated or fixed income for that period.
a. (Explained this.) This helps promote open accountability in financial matters.
* 568.
1. The “needs” of the church should determine the budget figures.
a. (Philippians 4:19) "And my God will meet all your needs according to his glorious riches in
Christ Jesus." What are out needs? REAL needs?
2. What is realistic?
a. It is best not to plan to spend other people’s money, but we must not underestimate God and
his ability to provide. We must look to God not the donor. We must trust that God will supply
through dedicated financial stewardship.
3. We must do accounting and reporting, including “thank-you” notes.
a. This ideal applies to keeping good and respectable records. (1 Corinthians 14:40) "But
everything should be done in a fitting and orderly way."
b. Count all receipts and sign and date all on a tally sheet.
c. Follow simple accounting procedures in keeping a financial ledger that tracks each
expenditure.
d. Open a bank account in the name of the church. (Keep church and personal funds separate.)
e. Make all distributions in a way that can be documented. (check or payment form)
* 569. #32 - Local Giving Achieved
1. [Event # 32 Disciplined Local Financial Contributions Achieved]
2. The entire congregation is important in the gathering of finances and in how they
are spent.
* 570.
1. Members must be regularly made aware of the financial goals of the church.
2. Those who distribute the money are the servants of the church.
* 571.
1. It is wise for the pastor to keep his hands off the money.
a. There are exceptions to this, example ICC. I handle money and am very comfortable in
providing accounting reports that makes this reasonable safe and open, but many people are
not good in the area of providing this kind of record keeping and therefore come under
suspicion or temptation because they have not been diligent in providing reports.
b. There is the danger of temptation and the danger of suspicion. (Example Jeff Hardick and
Roger Yorks)
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c. You should constantly make available your reports so that you are constantly proving your
innocence.
d. Most Ukrainians have a problem providing records that American can look at and not call
into question.
e. Timely reports are necessary. (monthly and easily available)
2. The congregation should understand the reports they are given.
3. Giving envelopes are helpful in some cultures.
a. This allows a person’s giving to be tracked by their numbered envelope. Failure to
contribute is a sign of a serious spiritual problem.
4. 10%
a. I disagree with the 10% - 90% idea because the 90% can cause many Christians to “live it
up” on what they feel is no longer God’s money. Preachers should stress more what God’s
Word says about carnal lifestyles and accountability of all we have to God.
* 572. #33 - Self Supporting
1. [Event #33 Self - Supporting Achieved]
2. This is often dependent upon how the church was planted.
a. This is easier if there is no financial help from outside.
b. Explain about ICC and debt and the need to pay it off and how it can cripple and change a
congregation’s focus.
3. Three benefits of being self-supporting”
* 573.
1. 1 - The funds that were given can be used on another project.
2. 2 - The new church can move on and think of reproduction instead of its own
financial difficulties.
3. 3 - The new church is now autonomous and is not concerned with outside
interference.
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Leadership Consecrated
* 574. (Title slide)
 Обзор темы: This lecture focuses on the administrative organization needed in the new church.
First, a list of needs will be produced and then job descriptions for those to do these needs will be
written. Method for training and preparation of members will be discussed. The church constitution
will be considered. The student will analyze the needs of his new church and develop job
descriptions to meet those needs as well as an administration to implement the working of the new
church.
Leadership Development
* 575. (Illustration)
* 576. Overview
1. Efforts should be made to continue to promote the spiritual maturity of all
believes in the congregation.
2. The believers should be taught how to recognize and select men and women who
are gifted and spiritually qualified for leadership.
3. A permanent organization of the church should be established that is Scriptural,
functional, effective, and expandable.
* 577.
1. The churches that Paul formed were not organized in a religious vacuum.
a. Ten men were required for the organization of a synagogue.
b. The elders of the synagogue selected one or more rulers to lead the synagogue.
c. The ruler was responsible for synagogue services and for the properties.
d. He often chose others to conduct various parts of the service, such as praise, prayer, and
readings.
e. Assistants carried out various lesser duties and distributed alms.
2. The early believers were aware of various ways and means of conducting
spiritual life and business.
3. The Bible list elder and deacon which existed in the early church.
4. Qualifications for church leaders are discussed in Scripture.
* 578. Practical Insights
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1. Four types of leaders may be distinguished on the basis of the source of their
authority:
2. Hereditary leaders – based on their position in kingship or head of family
(because of who they are)
3. Bureaucratic leaders – they have risen though the bureaucracy to a higher and
higher place (come up the ladder)
4. Charismatic leader – based on personality and enthusiastic followers
5. Representative leaders – chosen by their followers to represent them and
accountable to those who selected them
* 579.
1. Leadership in one area does not qualify for leadership in all areas.
a. Often what we see is the “Peter Principle” from Lawrence J. Peter, which says that people
who are successful at one job get promoted to a higher demanding job until finally they reach a
point where they cannot keep up, become frustrated and fail. (A person who is good at
managing 10 people, may be completely incompetent to manage 100 people.)
2. A spiritual leader is a person under authority as well as a person with authority.
3. Leadership in the church is not the same as leadership in the world.
4. Good leaders in the world, do not necessarily make good leaders in the Church.
5. Leaders must be held up before believers and be accountable to them.
* 580.
1. Leaders also lead by example and therefore must be an example.
2. Often church government and organization parallels the existing human
government.
3. There is a tendency on the part of any organizational structure to grow larger and
larger to the point that organization becomes top heavy.
* 581. Scriptural Discipline
1. The New Testament records the case of Ananias and Sapphira, in Acts 5:1-11.
2. We also have the reference in 1 Corinthians 11:28-32 of those who participated
incorrectly in the communion service.
3. No one passage completely covers church discipline.
* 582.
1. Who was disciplined?
a. Those guilty of serious doctrinal deviation.
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(1.) (Galatians 1:6-9) "I am astonished that you are so quickly deserting the one who called you by the grace of
Christ and are turning to a different gospel-- {7} which is really no gospel at all. Evidently some people are
throwing you into confusion and are trying to pervert the gospel of Christ. {8} But even if we or an angel from
heaven should preach a gospel other than the one we preached to you, let him be eternally condemned! {9} As
we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted,
let him be eternally condemned!"
(2.) (1 Timothy 1:19-20) "holding on to faith and a good conscience. Some have rejected these and so have
shipwrecked their faith. {20} Among them are Hymenaeus and Alexander, whom I have handed over to Satan
to be taught not to blaspheme."
(3.) (2 John 1:7-11) "Many deceivers, who do not acknowledge Jesus Christ as coming in the flesh, have gone
out into the world. Any such person is the deceiver and the antichrist. {8} Watch out that you do not lose what
you have worked for, but that you may be rewarded fully. {9} Anyone who runs ahead and does not continue in
the teaching of Christ does not have God; whoever continues in the teaching has both the Father and the Son.
{10} If anyone comes to you and does not bring this teaching, do not take him into your house or welcome
him. {11} Anyone who welcomes him shares in his wicked work."
b. Those guilty of continued ecclesiastical insubordination.
(1.) Here a person is rejecting the church authority. (3 John 1:9-10) "I wrote to the church, but Diotrephes, who
loves to be first, will have nothing to do with us. {10} So if I come, I will call attention to what he is doing,
gossiping maliciously about us. Not satisfied with that, he refuses to welcome the brothers. He also stops those
who want to do so and puts them out of the church."
(2.) Again a person is rejecting the church authority and is hostile towards the Christian brothers. (1 John 2:910) "Anyone who claims to be in the light but hates his brother is still in the darkness. {10} Whoever loves his
brother lives in the light, and there is nothing in him to make him stumble."
c. Those guilty of flagrant moral indiscretions.
(1.) (1 Corinthians 5:1-5) "It is actually reported that there is sexual immorality among you, and of a kind that
does not occur even among pagans: A man has his father's wife. {2} And you are proud! Shouldn't you rather
have been filled with grief and have put out of your fellowship the man who did this? {3} Even though I am not
physically present, I am with you in spirit. And I have already passed judgment on the one who did this, just as
if I were present. {4} When you are assembled in the name of our Lord Jesus and I am with you in spirit, and
the power of our Lord Jesus is present, {5} hand this man over to Satan, so that the sinful nature may be
destroyed and his spirit saved on the day of the Lord."
d. Those guilty of voluntarily being indigent.
e. These people’s action brought them under the correction of the church. It upset the
operation of the local church. (2 Thessalonians 3:11-14) "We hear that some among you are
idle. They are not busy; they are busybodies. {12} Such people we command and urge in the
Lord Jesus Christ to settle down and earn the bread they eat. {13} And as for you, brothers,
never tire of doing what is right. {14} If anyone does not obey our instruction in this letter,
take special note of him. Do not associate with him, in order that he may feel ashamed."
* 583.
1. What was the purpose of discipline?
a. It was not primarily “punishment.”
b. Discipline was so that the wrong does might be instructed and reclaimed.
(1.) (1 Corinthians 5:5) "hand this man over to Satan, so that the sinful nature may be destroyed and his spirit
saved on the day of the Lord."
(2.) (1 Corinthians 11:32) "When we are judged by the Lord, we are being disciplined so that we will not be
condemned with the world."
(3.) (2 Thessalonians 3:15) "Yet do not regard him as an enemy, but warn him as a brother."
c. Discipline was so that people might be warned and fear God. Acts 5:11
d. Discipline was so that the church might be purified and that it would be seen by the world as
holy. (1 Corinthians 5:6) "Your boasting is not good. Don't you know that a little yeast works
through the whole batch of dough?"
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* 584.
1. How was church discipline to be carried out?
a. Private disagreement and public sin were differentiated and dealt with accordingly.
(Matthew 18:15-17, 1 Corinthians 5, Galatians 2:11-14, 1 Timothy 5:20.)
b. Discipline was to be exercised only on the basis of factual knowledge. (Matthew 18:15-18,
1 Corinthians 5:1, 1 Timothy 5:19.)
c. Discipline was to be carried out with a proper spirit on the part of those enforcing it.
(Matthew 7:1-5, Romans 15:1-2, 2 Corinthians 2:6-8, Galatians 6:1-4.)
d. Discipline was to be carried out by exclusion form koinonia. (I do not completely agree with
this point. It seems to me that in most of these passages these people have fallen away and are
already lost. What I see is this measure taken for a period of time as “punishment” for lesser
offences.)
(1.) (Matthew 18:15-17) ""If your brother sins against you, go and show him his fault, just between the two of
you. If he listens to you, you have won your brother over. {16} But if he will not listen, take one or two others
along, so that 'every matter may be established by the testimony of two or three witnesses.' {17} If he refuses to
listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan
or a tax collector."
(2.) (1 Corinthians 5) "It is actually reported that there is sexual immorality among you, and of a kind that does
not occur even among pagans: A man has his father's wife. {2} And you are proud! Shouldn't you rather have
been filled with grief and have put out of your fellowship the man who did this? {3} Even though I am not
physically present, I am with you in spirit. And I have already passed judgment on the one who did this, just as
if I were present. {4} When you are assembled in the name of our Lord Jesus and I am with you in spirit, and
the power of our Lord Jesus is present, {5} hand this man over to Satan, so that the sinful nature may be
destroyed and his spirit saved on the day of the Lord. {6} Your boasting is not good. Don't you know that a little
yeast works through the whole batch of dough? {7} Get rid of the old yeast that you may be a new batch without
yeast--as you really are. For Christ, our Passover lamb, has been sacrificed. {8} Therefore let us keep the
Festival, not with the old yeast, the yeast of malice and wickedness, but with bread without yeast, the bread of
sincerity and truth. {9} I have written you in my letter not to associate with sexually immoral people-- {10} not
at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters. In that case
you would have to leave this world. {11} But now I am writing you that you must not associate with anyone
who calls himself a brother but is sexually immoral or greedy, an idolater or a slanderer, a drunkard or a
swindler. With such a man do not even eat. {12} What business is it of mine to judge those outside the church?
Are you not to judge those inside? {13} God will judge those outside. "Expel the wicked man from among
you.""
(3.) (2 Thessalonians 3:14) "If anyone does not obey our instruction in this letter, take special note of him. Do
not associate with him, in order that he may feel ashamed."
(4.) (2 John 1:7-11) "Many deceivers, who do not acknowledge Jesus Christ as coming in the flesh, have gone
out into the world. Any such person is the deceiver and the antichrist. {8} Watch out that you do not lose what
you have worked for, but that you may be rewarded fully. {9} Anyone who runs ahead and does not continue in
the teaching of Christ does not have God; whoever continues in the teaching has both the Father and the Son.
{10} If anyone comes to you and does not bring this teaching, do not take him into your house or welcome him.
{11} Anyone who welcomes him shares in his wicked work."
(5.) (3 John 1:9-11) "I wrote to the church, but Diotrephes, who loves to be first, will have nothing to do with
us. {10} So if I come, I will call attention to what he is doing, gossiping maliciously about us. Not satisfied with
that, he refuses to welcome the brothers. He also stops those who want to do so and puts them out of the church.
{11} Dear friend, do not imitate what is evil but what is good. Anyone who does what is good is from God.
Anyone who does what is evil has not seen God."
* 585.
1. Some cultures are “guilt cultures” – the individual feels guild inside even when
others do not know what has happened.
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2. Other cultures are “shame cultures” – the individual feels ashamed because other
people heap shame upon him for his actions.
3. There is a high motivation to belong in society.
* 586.
1. Churches which practice church discipline tend to grow faster than those who do
not.
a. See Dean Kelly’s book, Why Conservative Churches Grow. If there is no “cost” there is no
“value” in religion.
2. Western society tends to focus on individual freedom and therefore away from
group discipline.
3. When there are many churches in an area to choose, discipline by one
congregation become difficult.
* 587. #22 - Activities Study Completed of Administrative Needs
1. [Event # 22 – Study of the Administrative Needs Completed]
2. As a baby church begins to grow, certain administrative needs will surface as
they did in the Jerusalem church.
a. Jethro’s advice to Moses in Exodus 18:13-27 as well as the advice of the apostles in Acts
6:2-4, resulted in the freeing of people to do the ministry they were called and prepared to do.
* 588.
1. We need to ask, “What specific services does the congregation need?”
2. What is needed administratively in order to carry out these ministries?
a. (property, Sunday School, youth, etc)
b. In Titus 1:5 Paul told Titus to “set in order what remained,” but we do not know what all this
included.
* 589.
1. This event will produce a list of jobs that are related to each other.
2. How do leaders lead?
3. How do leaders make decisions?
a. Consensus verses voting.
4. Make a list of needs or functions in your church.
* 590. #23 - Job Descriptions
1. [Event # 23 – Job Descriptions Written and Ready for Use]
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a. Only a small percent of church workers use job descriptions as a basis for determining a
person'’ qualifications for a specific position or responsibility.
2. Job descriptions serve several purposes in the church:
a. They provide a vehicle for structuring the organization of the church by assigning
responsibility.
b. They clarify formal communication channels and the reporting relationship between leaders
and workers.
c. They can be used to identify the qualifications required for a job and orient the person which
is placed in that job.
d. They are useful in training a person for their job, motivate him to fulfill its demands, setting
boundaries.
3. A church may have between 50 and 100 task and job descriptions to go with
them.
a. We made this list in [Event # 22] and are writing job descriptions form them in [23].
* 591.
1. All job descriptions should be uniform and follow the same format.
a. Job name – (pastor, deacon of grounds, elder, Sunday School Supernatant)
b. Date of writing or revision –
c. Job summary – Measurable, definable, and specific.
d. Job duties – a listing of exact activities expected
e. Organizational relationship – Who is above and who is below and who is on each side. How
should reporting be done?
f. Qualifications – What a person should ideally be and know.
g. Training and development – this is for continuing improvement or for initial qualification.
At this point it needs to be personalized for the particular person.
2. Who writes the job description?
a. The one who is doing the job should certainly have some input into this process.
b. Someone should make sure that all job descriptions conform to the same standard for
evaluation purposes.
3. The church is “God’s business.”
a. In Acts 6:3 and 13:1-4 and 1 Timothy 3:1-13, and Titus 1:5-9 there are certain standards for
certain spiritual service.
b. Refer to the Ministry Fair materials from Swiss Cove.
c. Also refer to Clovernook’s listing of opportunities for a person to put their gifts to work in
their church as another way of accomplishing this same thing.
* 592. #25 - Members Instructed and Functioning in Service
1. [Event # 25 – Members Instructed and Functioning in Their Jobs]
2. Put people to work. Give them a chance to grow and a chance to make mistakes.
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3. This will actually have to be put into practice.
* 593.
1. In some cases this will be official ordination and others it will be less formal.
2. People need to be made aware of who is serving in what area.
3. How will you do this?
* 594. #24 - The Church Constitution
1. [Event #24 – Church Constitution Revised and Amplified]
2. This may have limited advantage in Ukraine.
* 595.
1. This is mostly a legal document.
2. This should include what is expected of a “member.”
3. What “Union” are we a part of and what is our relation to others.
4. How are members removed?
5. This should also include legal registration.
a. Ex. “take the dead man to police”
* 596. #26 - Adequate Church Administration
1. [Event # 26 – Church Administration Adequate and Up to Date]
2. The job descriptions need to be revised occasionally.
* 597.
1. As the church grows, changes will occur, the situation will change and we need
to have a system for evaluation and updating so we are always the best we can be.
2. What system will be put into place for continual evaluation and adjustments in
administrative structure?
This is notes about leadership – need to edit
THE NEED FOR LEADERSHIP
3. What is the nature of authority? Does "authority" exist at all among Christians
who are equal in Christ? What about the idea that, "No authority exist except that
which is granted by those who are in subjection"? These questions and others like
them are certainly in the minds of modern church members. These questions have
been being asked in evangelical circles in recent years. The issue of authority must
be dealt with before we can even consider church leadership. If there is no
authority then there can be no leadership.
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4. The attack on authority of leadership, from a Biblical standpoint, begins with
Matthew 28:18, "Then Jesus came to them and said, "All authority in heaven and on
earth has been given to me." These are the words of our risen Lord to his followers
just before his ascension and shortly before the Day of Pentecost. From here critics
of authority are quick to note that Christ is head of the church. This position of
Christ as the head of his church is certainly true, but some go as far as to deny all
concept of authority in the church except that of Christ. This denies the possibility
of "delegated authority". This is exactly what was taking place in Matthew 28;
Jesus was delegating authority in his absence.
5. It is true that ultimately, authority rest with Jesus. But because authority flows
through someone or something, does not mean that thing innately or absolutely
possesses authority. Because electrical power flows through wires to reach a light
bulb, this does not mean the wires possess electrical power apart from their source.
And just because a nerve carries an impulse to move the muscles in the hand, this
does not mean that the head is no longer in control. The same is true with delegated
authority in the church. Christ, through his Word, has established a structure by
which his authority to administrate the church is carried out. How else can Christ
be Lord of the church, unless it is through those he has entrusted with his
leadership?
6. There is also an element of rebellion in the rejection of leadership. This is seen
in the idea that authority within the church does not exist unless it is granted.
Christians who have made Christ their Lord do not have this option. By submitting
to Christ Lordship, we are thus coming under the auspices of those through which
he is leading. Therefore a rejection of local leadership is really a rejection of
Christ's leadership.
7. It is possible to be "equal" in Christ, and maintain a diversity of functions.
Being equal, does not mean being identical. We are equal in the church in the fact
that we all relate to God in terms of his grace and not our individual merit, but we
are different in the fact that we have been given different roles. The diversity of
functions within the Body of Christ makes it necessary for some to be "hands" and
some to be the "eyes" while others serve other functions. One of the functions is
oversight and shepherding. This function often translates into church leadership.
Those to whom authority has been delegated are equal with other Christians, but not
identical.
8. There is a Biblical need for church leadership. The Bible gives a list of
characteristics associated with the selection of leaders. Obviously these are
intended to be applied to someone. The Bible call us to obey our church leaders,
Hebrews 13:17, "Obey your leaders and submit to their authority. They keep watch
over you as men who must give an account. Obey them so that their work will be a
joy, not a burden, for that would be of no advantage to you."
9. The need for church leadership is not only one that is Biblical, but it is also one
that is practical and functional. There is a job to be done. Someone will make
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decisions. The need for recognized leaders when it comes to decision making is an
essential to church unity. If there is no part of the Body that has been delegated the
decision making function, then one opinion is as good as the next and God becomes
required to speak to the majority in order to be heard. God in his wisdom, saw that
the church would need the function of recognized leadership. His church does not
operate smoothly without it. There is a practical dimension to leadership. This
involves coordination and organization. The plan of God for church leadership
provides for both of these practical functions.
BIBLICAL LEADERSHIP: When we speak of "church leadership" our foundation should certainly
come from Biblical text.
10. (1 Timothy 3:1-13) "Here is a trustworthy saying: If anyone sets his heart on
being an overseer, he desires a noble task. {2} Now the overseer must be above
reproach, the husband of but one wife, temperate, self-controlled, respectable,
hospitable, able to teach, {3} not given to drunkenness, not violent but gentle, not
quarrelsome, not a lover of money. {4} He must manage his own family well and
see that his children obey him with proper respect. {5} (If anyone does not know
how to manage his own family, how can he take care of God's church?) {6} He
must not be a recent convert, or he may become conceited and fall under the same
judgment as the devil. {7} He must also have a good reputation with outsiders, so
that he will not fall into disgrace and into the devil's trap. {8} Deacons, likewise,
are to be men worthy of respect, sincere, not indulging in much wine, and not
pursuing dishonest gain. {9} They must keep hold of the deep truths of the faith
with a clear conscience. {10} They must first be tested; and then if there is nothing
against them, let them serve as deacons. {11} In the same way, their wives are to be
women worthy of respect, not malicious talkers but temperate and trustworthy in
everything. {12} A deacon must be the husband of but one wife and must manage
his children and his household well. {13} Those who have served well gain an
excellent standing and great assurance in their faith in Christ Jesus."
11. (Titus 1:5-9) "The reason I left you in Crete was that you might straighten out
what was left unfinished and appoint elders in every town, as I directed you. {6} An
elder must be blameless, the husband of but one wife, a man whose children believe
and are not open to the charge of being wild and disobedient. {7} Since an overseer
is entrusted with God's work, he must be blameless--not overbearing, not quicktempered, not given to drunkenness, not violent, not pursuing dishonest gain. {8}
Rather he must be hospitable, one who loves what is good, who is self-controlled,
upright, holy and disciplined. {9} He must hold firmly to the trustworthy message
as it has been taught, so that he can encourage others by sound doctrine and refute
those who oppose it."
12. (1 Peter 5:1-3) "To the elders among you, I appeal as a fellow elder, a witness
of Christ's sufferings and one who also will share in the glory to be revealed: {2}
Be shepherds of God's flock that is under your care, serving as overseers--not
because you must, but because you are willing, as God wants you to be; not greedy
for money, but eager to serve; {3} not lording it over those entrusted to you, but
being examples to the flock."
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13. (1 Timothy 5:17-19) "The elders who direct the affairs of the church well are
worthy of double honor, especially those whose work is preaching and teaching.
{18} For the Scripture says, "Do not muzzle the ox while it is treading out the
grain," and "The worker deserves his wages." {19} Do not entertain an accusation
against an elder unless it is brought by two or three witnesses."
14. (Acts 11:30) "This they did, sending their gift to the elders by Barnabas and
Saul."
15. (Acts 15:16) ""'After this I will return and rebuild David's fallen tent. Its ruins I
will rebuild, and I will restore it,"
16. (Acts 16:4) "As they traveled from town to town, they delivered the decisions
reached by the apostles and elders in Jerusalem for the people to obey."
17. (Acts 20:28) "Keep watch over yourselves and all the flock of which the Holy
Spirit has made you overseers. Be shepherds of the church of God, which he bought
with his own blood."
18. (James 5:14-15) "Is any one of you sick? He should call the elders of the
church to pray over him and anoint him with oil in the name of the Lord. {15} And
the prayer offered in faith will make the sick person well; the Lord will raise him
up. If he has sinned, he will be forgiven."
19. (Acts 6:3-4) "Brothers, choose seven men from among you who are known to
be full of the Spirit and wisdom. We will turn this responsibility over to them {4}
and will give our attention to prayer and the ministry of the word.""
20. (Colossians 1:18) "And he is the head of the body, the church; he is the
beginning and the firstborn from among the dead, so that in everything he might
have the supremacy."
21. (Philippians 1:1) "Paul and Timothy, servants of Christ Jesus, To all the saints
in Christ Jesus at Philippi, together with the overseers and deacons:"
22. (Hebrews 3:17) "And with whom was he angry for forty years? Was it not with
those who sinned, whose bodies fell in the desert?"
23. (Acts 14:23) "Paul and Barnabas appointed elders for them in each church and,
with prayer and fasting, committed them to the Lord, in whom they had put their
trust."
24. (Acts 20:17) "From Miletus, Paul sent to Ephesus for the elders of the church."
25. (Acts 21:18-19) "The next day Paul and the rest of us went to see James, and
all the elders were present. {19} Paul greeted them and reported in detail what God
had done among the Gentiles through his ministry."
26. Does the New Testament give us a pattern for church leadership? We might
even ask, "Does the New Testament give us a pattern for the Church?" One might
assume that it does in both of these cases, but if so, "Which one?" Which church in
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the New Testament is the pattern that we are to follow if we are to be the "New
Testament Christian Church"? Which one of the churches found in scripture do we
seek to restore? They are all different. No two churches mentioned in the New
Testament are identical. "Due to their human composition, none of the churches of
that or any era have been perfect. Instead of a "pattern" which we might seek to lift
out of first century culture and transplant into the twenty century, the New
Testament gives up "principles" which shape the Body of Christ throughout the
ages. "We believe that the order was created by the Holy Spirit as a fit body for the
continuing ministry of the risen Christ. And we believe that our primary motive for
"restoring the ancient order" should be to present to Him a body suited to His
ministry in this generation." It is this disclosure of "principles" not "a pattern", that
we find in the New Testament. The New Testament directs the Body of Christ in
every age, without confining it to any particular age. We are very comfortable with
this in dealing with issues such as the washing of feet and coverings over a lady's
head or face. "Principles" are more difficult to work with than a "pattern" that can
be imposed upon a set of circumstances. It is an involved task to apply the
principles to our situation. This calls for diligent study and the direction of the Holy
Spirit. If we fail to recognize that we are dealing with "principles" and not "a
pattern", the result will certainly be divisive. If we believe that the New Testament
gives a pattern, then we must fill in the gaps that the New Testament does not
provide, and this will certainly be in different ways by different individuals.
27. The "principles" which we derive from the New Testament can be applied,
Biblically, in different situations to produce variations on a Biblical leadership
model. By this, I mean, that it is possible to have diversity between individual
congregations and still adhere to Biblical principles of leadership. Some of these
variations within the Restoration Movement include:
1. The way in which leaders are selected. Some are selected by voting. This voting may include the entire
congregation or only select individuals. Others are appointed or approved, and still others are recognized when they are
actively doing a leadership function.
2. The tenure of time for which one serves is also a variation. This may be a stated time, normally ranging from one
to four years, or it may be an unstated time, and in some cases it is for life. A second variation along this line is the concept
of sabbatical leave, which is rarely on a sabbatical basis. This is normally a "two year on/ one year off" arrangement.
3. The number of individuals selected also varies. It is generally agreed that New Testament congregations always
had "elders", in the plural, but the exact number usually varies. The number of deacons is normally completely open. Acts
chapter 6, mentions that seven were selected. This is generally assumed to be the number required to do the job, and that is
usually the criteria followed; the number needed to do the job.
4. If voting is the means used for selection, who can vote is sometimes a variant. Sometimes this is restricted to
"regular" members, meaning those who regularly attend. This also applies to resident members.
5. The qualifications are probably the greatest variant between individual congregations. Normally the major
qualifications are taken from 1 Timothy and Titus. The interpretation of this list is where variations take place. This will be
discussed later. Often congregations add additional requirements to list found in the Bible. These "additions to scripture"
are usually found in the church's constitution and by-laws, and include things such as minimum time of membership in that
local congregation and attendance requirements. In some cases individuals have even been excludes if another member of
their extended family was serving in a position of leadership.
6. The frequency that congregations choose leaders varies. Sometimes this is annually, and in some cases it is "as
often as needed".
7. The method by which those selected are installed also varies from congregation to congregation. Normally some
public ceremony is performed. This may or may not be called ordination.
In light of the above list of variations, it is easy to see diversity in the application of "principles" by congregations
which adhere to Biblical truths. From this we can conclude that there is not one set New Testament model of church
leadership. The application of Biblical principles of leadership applies in different ways at different times. This may even
vary as times and circumstances change within an individual congregation.
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Leadership is an issue that must be re-decided in every congregation, because we as a denomination/religious body,
do not have a set policy. We also fail to communicate and share information in this area because it is an area of difference.
We in the "Christian Church" have a unique problem associated with leadership: We are not guided in our practices by a
"liberal" polity, and thus do not opt for a systematized and universal structure, and at the same time we are not guided by
hyper-fundamentalism and thus prone to individual dynamic leaders or stagnation, so as a result we are forced to wrestle
with tough choices.
There are however some things which are not Biblical. Just as the wrong answers to a mathematical problem could
be numerous, the mistakes which are possible in relation to church leadership are also too numerous to list. There are some
common mistakes which I wish to mention:
1. A failure to carry out the function one was selected to perform.
2. Selecting people to a position of leadership because they are not "dis"-qualified by the list in 1 Timothy and
Titus. This is the idea of "merit badges" in Boy Scouts. Once a person had come up through the ranks and kept their nose
clean, they are made a deacon, then an elder.
3. A failure to remove those who are no longer capable of serving. This inability may be the result of inactivity,
poor health, immorality, or lack of available time.
4. A fourth shortcoming is a leadership team that is not under the Lordship of Christ. This group of leaders has
simply resorted to functioning as a corporate entity. Decisions are made and programs implemented, but they are driven by
corporate machinery and not by the Lord.
5. Another mistake is the assumption that voting determines the truth. If voting is the means used to select leaders
then it must not become simply a popularity contest. It is the Holy Spirit that makes leaders and our methods simply
recognize them.
6. Adding stipulations and requirements that are not found in the Bible may be of value, but placing them on the
same level as Biblical guidelines is not.
7. Another concern is that a leadership team does not simply become a "veto board". Under this condition the
"official leaders" are content to allow others to actually lead as long as they continue to hold the final power of veto.
8. Another concern which I wish to mention is that of viewing first century guidelines through twentieth century
eyes. We must look at the culture and setting in which the first century documents were written, distill the principles, and
transport those principles, and not that culture, to the twentieth century.
A similar consideration to whether the New Testament gives us "principles" or "a pattern", is whether leadership is
a "function" or an "office". If leadership is an office, then one obtains it by achievement, or his own meritorious goodness.
If this is the case the focus is upon the individual and not the congregation. The individual has ascended to a state of
holiness. This is the idea of rank. This produces second class Christians and recreates the "dividing wall" that Christ died to
destroy.
We can see from the New Testament that the words used to describe leaders are very fluid and not fixed in the
church vocabulary as they are today. There are two major words used for elder in the New Testament. These words are
used interchangeably until the middle of the second century. In 1 Peter 5:1, Peter, who is an apostle, calls himself an elder.
This seems to be the case in Acts 6 with the selection of those to wait on tables. Here the apostles are functioning as elders,
as again they are doing in Acts 15 and 16. This fluidity is seen in the terms, "overseer", "shepherd", "pastor" and "minister".
This idea continues as we try to locate the deacon in the New Testament. We often assume the first deacons were selected in
Acts 6, but the word "deacon", nowhere appears in Acts 6. This is due to the fact that "Deacon" was not an official title at
this early period in the church. "The young men" mentioned in Acts 5, many believe would have been called "deacons" if
the official title had existed at that time. The word for deacon is the same word used for "servant" and seems to be a
description of the "function" of that individual. The position of the preacher is also rather fluid. It is certainly assumed that
there were "preachers" in the early church, but of the over 100 occurrences of the word "preach", less than 5 refer to the
individual who was preaching. The closest title given to the preacher occurs in the last book of the New Testament, written
about 95 AD. In Revelation 2 and 3, there are seven letters sent to "angels" of churches. Many scholars take this word
"angel" to be a reference to the preacher.2 If the positions of leadership were intended to be offices, it would be reasonable
to expect to find concrete titles in the New Testament, but instead we find various descriptive words used to describe the
"function" the leaders are performing. It is in the very nature of New Testament leadership to be functional. It is for the
"building up of the Body" that leadership exist, not for the glorification of the individual.
What is the function of leadership? The function of the individual groups will be discussed below, but there are
some general observances that we can make about the function of leaders:
1. Example - Leaders are to lead by example. This is the "follow me" kind of leadership that Jesus displayed to his
disciples.
2. Nurture - A function of leaders is to nurture followers. The New Testament often refers to new Christians as
"infants" or "babes". It is the function of leadership to lead these individuals to maturity in Christ.
3. Equipping - Ephesians 4:12 tells us that God has given these positions of leadership for the purpose of equipping
others for service.
2
The Greek word which occurs hear is (aggelos) and has two meanings in scripture. Sometimes this
word refers to a heavenly creature, but often it simply means "messenger".
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4. Service - A fourth function of leadership is that of service. Matthew 20:25-28 "Jesus called them together and
said, "You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so
with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must by
your slave - just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." This
type of leadership is different that the type found in the world.
The Leading Leader
I am using the term "leader" to refer to the three positions which normally exist in the Christian Church: elder,
deacon, and minister. By the phrase, "The Leading Leader", I am referring to the individual we have traditionally called the
elder. There are two words which are translated as "elder".
1. "EPISKOPOS" - This word has the general meaning of overseer. It is used in some instances in the New
Testament to describe the church leader who is functioning as an overseer. Because the word describes a "function" it is
used in reference to others in the New Testament. It is used in reference to Christ in 1 Peter 2:25, and of God or gods in
secular as well as religious literature. The word is also used to denote church leadership. Acts 20:28 "Keep watch over
yourselves and all the flock of which the Holy Spirit has made you overseer. Be shepherds of the church of God, which he
bought with his own blood." We must note that the Holy Spirit is the one who makes elders, not a church election, and our
role is only to recognize and follow those through whom God is leading. It is from this word, "episkopos" that our English
word "bishop" is derived.3
In ancient Greece this word was used to describe a variety of official positions in respect to their office or
function. In Athens in the 4th and 5th century "episkopos" was a title for state officials. This title was also used for local
officers or the officers within a society. 4
The word occurs only five times in the New Testament and is descriptive of the function of shepherding. 1
Peter 5:2-3 "Be shepherds of God's flock that is under your care, serving as overseer - not because you must, but because
you are willing, as God wants you to be; not greedy for money, but eager to serve; not lording it over those entrusted to you,
but being examples to the flock." The shepherd is serving, leading by example, and in a position of oversight.
2. "PRESBUTEROS" - This is the word most often translated "elder". This word is used in reference to leading
men of a town, older men, Jewish leaders, as well as official church leaders. 5 These elders exist in the first church in
Jerusalem according to Acts. They are mentioned in Acts 11 for the first time by the official title but the apostles seem to be
functioning as such in Acts 6. This word sometimes denotes age or a period of time 6 as well as referring to the "bearded
one".
It is from this wealth of functional background that the term "elder" arises as a position of New Testament
leadership. This is fitting with the concept of the "elders of a town" who were the controlling and judicial voice of that
community. They were the leaders and prominent individuals in that community. The Jews also had elders in their
Synagogues, which has a leadership role. The Jewish influence is also seen in the idea of the "elders of the people" which
represented the religious leaders of the Jewish nation.
The two terms for elder, since they are not titles, but descriptive of the function, are used interchangeable in the
New Testament. In Acts 20:17 Paul calls for the "presbuteros", but in Acts 20:28 when Paul mentions these individuals to
whom he is talking, he calls them "episkopos". This tells us that the individuals addressed in 20:28 are "Elders", not by
virtue of their age, but by their recognized position. This passage also tells us that their calling is given by the Holy Spirit. 7
In Titus 1:5 elders are to be appointed "presbuteros", but in 1:7 the same individuals are referred to as "episkopos". Again
we see multiple words used to describe the function of this "leading" and "shepherding" leader.
In the Restoration Movement we have made a point to note that these leaders always appear in the plural.
Technically this is not true, but practically it is. In 1 Timothy 3:2 and in Titus 1:7 the word appears in the singular,
3
The first letter, "e" drops off as is common when words go through transition, the Greek masculine
ending "os" is also dropped form the end. The "p" is changed to the similar sound of "b" and "sk" becomes
"sh", leaving us with "bishop".
4
Gerhard Kettel and Gerhard Friedrich, "EPISKOPOS", in Theological Dictionary of the New
Testament, translated and edited by Geoffrey Bromiley, (Vol. II, Grand Rapids: Eerdman's Publishing
Company, 1972), p.612.
5
Kettel, Volume VI, p.662.
6
Walter Bauer, William Arndt, F. Wilbur Gingrich A Greek-English Lexicon of the New Testament
and other Early Christian Literature, University of Chicago Press, Chicago, 1979, p.700.
7
If elders are called by the Holy Spirit, and only recognized by the congregation, what difference does
it make whether they are appointed or elected?
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proceeded by the defiant article. Normally this would denote a particular singular individual, but in this case it is a reference
to the type of individual and not the number of individuals. 8 In the New Testament we see a plurality of elders for the
practical reason that New Testament churches were "multiple staff congregations". These congregations were large and
growing and required more than one person devoted to full time service. Shepherding 20,000 Christians in the church of
Jerusalem was more than one individual could handle. This is the primary reason we see elder’s" mentioned in the New
Testament account.
In Acts 20:28 we see that part of the function of elders is to be the spiritual leaders of a congregation. "Keep watch
over yourselves and all the flock of which the Holy Spirit has made you overseer. Be shepherds of the church of God, which
he bought with his own blood." Here the elders are entrusted with the doctrine, discipline, and direction of the congregation.
By virtue of the authority of Jesus Christ which he has entrusted to his leaders, he leads through those who the Holy Spirit
equips. It is not men with innate leadership ability that God requires, this is never mentioned in relation to the type of
individual selected, but it is men through whom Christ can direct his church. It is often the mistake of congregations to place
"successful worldly leaders" in the position of church leadership. The church and the world are radically different and the
style of leadership is radically different and are counterproductive to one-another. God does not need a person's innate
ability to run his church, instead he needs their submission and a willingness for him to lead through you. "It is no wonder
that people come to view their involvement in church with a consumer mentality." 9 "In most small-to-average churches, the
eldership functions much like a corporate board of senior vice-presidents while deacons assume the role of middle
management. Church members view themselves as corporate shareholders rather than Spiritually gifted members of the
Body of Christ."10 It is this worldly approach to leadership that the New Testaments warns about when it talks about "not
lording it over them as the Gentiles do". Church leadership is radically different than secular leadership and one should be
cautious if he has secular leadership abilities to draw from.
From our look at the New Testament function of elder, we see individuals who are placed in primary charge of a
congregation by virtue of the authority delegated to them from Jesus and through the Holy Spirit. These individuals serve in
the congregation to convey the leadership of Christ to that congregation. They also serve as "shepherds" of the individuals
within that congregation. Elders are the only individuals who are given legitimate authority within an individual
congregation. Just as authority has been delegated to them, they may delegate authority to others within the congregation. 11
It seems from scripture and from their function in scripture, that elders existed initially within the early church and therefore
are the first concern for a new congregation. 12 We will discuss the qualifications for elders and the method of selection
below.
The Serving Leader
"Brothers, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this
responsibility over to them and we will give our attention to prayer and ministry of the word." This passage from Acts,
chapter 6, is the classic passage for the selection of the first deacons, however the word "deacon" never appears in the
English text. Why do we assume these individuals were deacons? Why do we use this passage as an example for selecting
deacons?
In Acts 6, the Jerusalem church has grown to a number many believe is approaching 20,000 individuals. This is
before the persecution and Christianity is centered in and around Jerusalem. The Apostles are functioning as elders. 13 A
special need arises that if carried out by the elders will prohibit them from their primary function. In light of this need,
individuals are selected to fulfill a particular function. It is from the apostles comment, that it would not be right for them to
neglect their "ministry", "in order to wait on tables", that we assume they were "deacons". This phrase, "to wait on tables"
contains a derivative of the word "diakonos", from which we trace our word for deacon. It is also of importance to note that
8
Kettel, Volume II, p.617.
9
Ben Heald and Dale Ohmart, "Changing Our Leadership Mind-set", Christian Standard, August 28,
1988, p.791.
10
Ibid.
11
This is what took place in Acts 6. The deacons had no authority because they were "deacons", but
because they had been delegated authority by the apostles who were serving as elders.
12
In Acts 6, where deacons are selected to meet a particular need, it is the apostles who are
functioning as elders who ordain them and give direction for their selection. Peter, who would have been
present with "the Twelve" calls himself an elder.
13
This is clear from their function and from the fact that Peter calls himself one. The use of the word
"elder" as an official title does not occur at this point.
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the word translated "ministry" by the NIV in verse 4 is also a form of "diakonos". The apostles are using this descriptive
word, used to mean "service" in the New Testament, to refer to their work and also to distinguish their particular service as
ministers from that particular service rendered by those who will later be called deacons.
The English word "Deacon" is derived from the Greek word "diakonos". This word occurs many times in the New
Testament as well as in secular literature. The basic meaning of the word is "servant or service". The word has masculine,
feminine, and neuter endings and appears with all three genders of the article.14 The word is used in Luke 22:26-ff to
indicate a waiter at a table. This usage, as a waiter at a table, is the same as in verse 2 of Acts 6. The word refers to political
officials who serve God's purpose in Romans 13:4. So from the usage in the New Testament we can see that the word
"diakonos" is primarily used to describe the function that an individual is doing. This is the reason we assume the
individuals selected in Acts 6 would have been called "deacons" at a later date. The reason they are not called "deacons" in
Acts 6, is the same reason the "young men" in Acts 5 are not called "deacons": This was not an official church office at this
point in time. As the church grew and realized the return of Christ would not be immediate, individuals became specialized
in their church service and were officially recognized as such.
The situation in Acts is not a refusal of the Apostles to do a work of service, but instead to do a particular work of
service that will take them away from their already recognized ministry. In fact they use the word "diakonos" to refer to
themselves in Acts 6, as well as Paul uses it to refer to himself in 2 Corinthians 11:23. In these two cases the word for
"deacon" is being used to refer to an individual who has a specialized task or function to perform. The word is used in
relation to Timothy (1 Timothy 4:6), Epaphras (Colossians 1:7), and Tychicus (Ephesians 6:21).
By the time of the writing of 1 Timothy and Titus, it is assumed that these individuals who were serving in
specialized church service were now officially called "deacons". This title is used to designate them as official recognized
by the church as the servants in charge of a particular task. "Early Christians took over words which were predominantly
secular in their current usage and which had not yet been given any sharply defined sense. It linked these words with offices
which were being fashioned in the community." 15 In relation to understanding the function of deacon, it is important to
notice:
1. Deacons never vote in the New Testament.16
2. Deacons are never on the same level as elders, it is those who are functioning as elders which seem to be over the
ministry that is "turned over" to those selected in Acts 6.
3. Deacons always have authority over their service area, not that the work was "turned over" to them in Acts 6, and
they never seem to have authority outside their specific service area. From this we can see that we should select deacons for
a particular service, rather than a specific period of time. "There should be no deacons if there is no specific service for them
to perform."17
From this we can conclude that the existence of deacons arose out of the needs of the early church for individuals to
carry on a particular function, such as the distribution of food. The official title "deacon" is soon applied to these individuals
because it is descriptive of their function. We do not see, in the New Testament, individuals being called "deacon" as a sign
of their religious achievement, but instead because they were currently functioning in a particular service. The word
"deacon", which meant in Greek "service", is a reference to the individual's activity. Just as today, we call an individual who
puts out fires a "fireman". This is a description of his activity and not some title that he has risen to hold. It is because of
this function-oriented title ascribed to these individuals that I have labeled this section as "The Serving Leader". If we are
going to be Biblical we should call these people a name that means the same thing as the word "diakonos" in the New
Testament.
What do we call women who serve in a specialized capacity? There are two passages where the word "diakonos"
occurs in reference to women:
In 1 Timothy 3:11, we find, "In the same way, their wives 18 are to be women worthy of respect, not malicious
talkers but temperate and trustworthy in everything." At issue in this passage is not whether or not women can serve as
particular function in the Christian Church. All congregations of which I am aware are comfortable with women in positions
of specialized service. This often includes the playing of musical instruments, preparation of communion, church cleaning,
secretarial functions, choir direction, and well as many others. In a recent article in the Christian Standard, it was noted that
14
Bauer, Arndt, and Gingrich. P.184.
15
Kettel, Vol.II, p.91.
16
Staton, p.131. "There is no Biblical hint that deacons were selected to vote on issues in some kind
of board meeting. They are called servants, not voters."
17
Staton, p.131.
18
The NIV places a footnote here to alert the reader that a number of translations translate this passage
to read "deaconesses" and not the wives of the deacons.
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the first woman was ordained as a "Christian Church" minister over 100 years ago and that 38% 19 of all churches currently
allow a woman to serve in some official form, and that 13% of all "Christian Churches" have at least one woman serving in
some capacity as "Minister".20 21 The issue is what to call these individuals. In the passage under consideration, Timothy
3:8-13, we see four separate clauses:
1. 3:8-10 "Deacons, likewise are to be men worth of respect, sincere, not indulging in much wine, and not pursuing
dishonest gain. They must keep hold of the deep truths of the faith with a clear conscience. They must first be tested; and
then if there is nothing against them, let them serve as deacons".
This section is a general section and refers to any individual who is serving in any capacity at all. The word "men"
does not appear in the original Greek text but has been inserted by the translator.
2. 3:11 "In the same way, their wives are to be women worthy of respect, not malicious talkers but temperate and
trustworthy in everything."
This verse is a special note of concern for women. The word "gunaikas" is the word used in the text. The word's
primary meaning is not that of "wife".22 There is another grammatical clue that this word cannot refer to the wife of the
deacon: The word is plural, and thus is either a reference to the wives of a deacon, or "women" who are recognized
servants.23 If this is a reference to the deacon's wife, why is the deacon placed under greater scrutiny than the elder?
3. 3:12 A deacon must be the husband of but one wife and must manage his children and his household well.
In this verse a special consideration for male servants is given, just as in the previous, a special consideration for
female servants was given.
4. 3:13 Those who have served well gain an excellent standing in their faith in Christ Jesus."
At this point the text returns to a discussion of "servants" in general with no regard for gender.
From this the most we can gather concerning what to call these individuals is "servants", a modern translation of the
word "diakonos". We now turn to the second passage where a female is mentioned in relation to being a recognized servant.
Romans 16:1 "I commend to you our sister Phoebe, a servant 24 of the church in Cenchrea". It is important to take a look at
the grammar at this point. The word "diakonos" appears in the text with a clear reference to Phoebe. Two questions arise:
1. Does this mean an official recognized function as "deaconess"? and 2. Should the word be rendered "deacon" or
"deaconess"? The word has the appearance of a masculine noun in the accusative ending in "on" 25. If this is the case then
we must call Phoebe the same thing as we call the male servants, since the word appears grammatically incorrect in the text
to preserve that distinction.26 If this is the case the word is being used to describe the official office of "diakonos" which
19
This drops to less than 2% when the function that women are performing is the same as that of the
elder. In the "Christian Church" the term "elder" is almost always seen to refer to an exclusive male roll.
This is due to the nature of this office.
20
Glenn M. Zuber, "Women as Deacons, Elders, and Ministers", Christian Standard, August 6, 1989,
pp 712-713.
21
It must be noted that the survey which was taken and the article do not refer to the "Disciples of
Christ".
22
Bauer, Arndt, and Gingrich, p.168. The word is listed with four meanings. 1. Adult female,
including virgins, 2. Wife, 3. Bride, 4. Figuratively of the Woman in Heaven. Jesus uses the word in
reference to his mother in John 2:4. It also occurs associated with Jesus in Matthew 9:20, 13:33, and 27:55,
in which case it is never intended to mean "wife".
23
Harrington, p.185.
24
At this point the NIV inserts a footnote to make you aware that this word is sometimes translated
"deaconess".
25
In What the bible Says About Leadership, Harrington points out that the word used to describe
Phoebe is purposely in masculine form to denote her official position as "deacon" and should not be
rendered "deaconess". p.184
26
The word appears as a (Feminine, singular, accusative) word in the Analytical Greek New
Testament, Baker Book House, 1981, p.508.
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when translated into English would be "servant". From this I feel it is best to call all those who serve in specialized service
"Recognized Servants".27
What do "recognized servants" do? "We find no directions in the New Testament about who should serve at the
Communion table or serve offerings during the church service." 28 This "serving at the table" is often the most noticeable
function of deacons. We have no direct description of what function recognized servants performed in the New Testament.
We can gather from Acts 6, that when a need arose, individuals were selected to meet that need, and until the need arose
there were no individuals selected to hold an office. We do see that the individuals in Acts 6 were given "delegated
authority" over their ministry area. "There is a vast difference between giving someone responsibility with the authority to
carry it out and giving responsibility while retaining authority in one man or a board." 29
The Preacher As Leader
?
What do we call the person in the pulpit, and what is his place in church leadership? Historically this is a relatively
new question, arising only in the past few generations. A study of church history will reveal that the first individuals to hold
this position were the Apostles. These individuals were also called "elders" and functioned as such. 30 As the apostolic office
ceased with the passing of the original apostles and the church spread, leaders were needed in the emerging congregations.
In New Testament times there were no difference between the term "episkopos" - bishop, and "presbuteros" - elder. The
function of preaching and leadership was carried on by these individuals as 1 Timothy 5:17 refers, "The elders who direct the
affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching." 31 As original
congregations began to "mother" new congregations, the original "presiding elder" soon began to "preside" over these new
congregations as well. By the second century this individual was known as the "bishop", and possessed a distinct title and
position separate and above preaching elders of the newly established congregations. It is from this progression that the
extraecclesiastical hierarchy developed which we reject as not being based on scripture. But from this we can learn that the
New Testament elder served in the position of preacher in the early church, and in fact has done so until recent times.
With the beginnings of the Restoration Movement, around 1800, there was a need to break away from this concept
of a single individual (bishop) ruling a number of congregations. Alexander Campbell and other Restoration Fathers
attacked this idea of a "bishop" ruling a number of churches, while continuing to call themselves "elders". It is the result of
these ideas to return to New Testament patterns, that accounts for our lack of ruling bishops. But it is the misinterpretations
of these writings by second and third generation Restoration Christians that accounts for the belittling and restricted
leadership of the "preaching elder" in his "individual" congregation. This approach is furthered by twentieth century
governmental and commercial mentality which places the preacher as a hireling of the people. 32 In the frontier churches of
Alexander Campbell the preacher was, "considered to be an elder rendering certain special services essential to the wellbeing
of the congregation. He was often dubbed "Elder" to avoid the title of "Reverend" which was anathema. In the community
he was known as "Elder Smith", or "Elder Jones".33 We see the way this was carried out in the following, "As an elder, the
minister, had the same authority in the congregation as his brother elders, such authority being expressed by the words
"ruling", "government", "oversight", "watch-care", "admonition", "discipline", but as in other matters involved in his
ministry, he superintended or directed such affairs, subject to the best consensus of the entire eldership." 34
27
This is consistent with present thinking within the "Christian Church". Note "Clanging Our
Leadership Mind-set", Christian Standard, August 1988, p.793.
28
James G. Van Buren, "Of Elders, Deacons, and Their Duties", The Lookout, November, 20, 1988,
29
Knofel Staton, God's Plan For Church Leadership, Standard Publishing, Cincinnati, Ohio, 1982,
30
Note 1 Peter 5:1.
p.9.
p.25
31
"Double honor", is assumed by many to mean: 1. This individual receives financial compensation
for his activity, and 2. This individual receives a special place of honor and respect because of his training
and commitment. It is this individual who was call the "president" of the congregation and who "presided"
over the affairs of the congregation.
32
1987.
Steve Graham, "Structuring A Church for Growth", Class lecture Cincinnati Bible Seminary, PT-64,
33
Murch, p.79.
34
Murch, p.80.
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The identity of the "preacher" has been a topic of recent consideration within the "Christian Church" and many are
waking up to the idea that certain models of church polity encourage while others hinder church growth. It is often the
function of the preacher that plays a key role in growth structuring. Many within the "Christian Church" have returned to the
original idea of viewing the preacher as "elder". In the words of John Caldwell, "I came to the conclusion that as preacher in
the local church, my function, was fulfilling the role of pastor. I understand the word pastor to be used interchangeably in
the Scripture with elder."35 The Restoration Movement stands alone in calling some of its ministers "Evangelist", for this is
the word used to mean "Church Planter" in the New Testament, and is certainly a more authoritative position that the
preaching elder. One would think that New Testament churches should not wish to call their preacher, "evangelist" unless he
is doing the New Testament task of planting churches. This appears as a favorite term of revival speakers. This should not
be unless the speaker has the intention of splitting the congregation and starting a new one.
What New Testament function does the preacher fulfill? If a list is made of the activities of the elder in the New
Testament, and a list of the expected activities of the preacher, one will find that the activities of the preacher include "all" of
those which the New Testament elder performs, and this is why preachers in the Restoration Movement were originally
called "elder".
Knofel Staton list the function of an elder as follows: 36
1. Christian leaders helped the hungry. Acts 11:30
2. Discussed doctrinal issues. Acts 15
3. They continued to be built up by the Word or God and His grace.
(Study and education)
Acts 20:32
4. Elders were on guard against error for themselves. Acts 20:28
5. Elders were shepherds of God's church. Acts 20:28
6. Christian elders were to watch out for perverted elders. Acts
20:29,31
7. Elders maintained unity and peace. Acts 21:18-26
8. Elders cared for the household of God. 1 Timothy 3:5, 5:17
9. Elders worked hard at preaching and teaching. 1 Timothy 5:17
10. Elders ministered to the sick. James 5:14,15
11. Elders were examples to the congregation. 1 Peter 5:3
This is by no means an exhaustive list.
What does this do to the idea of a plurality of elders? It will be noted that New Testament congregations had a
multitude of elders because the congregation was large and growing. Many of our congregations of today have a multiple
staff arrangement. But for even those who do not, there is a need for input from others who serve in an active position of
leadership. The best working model for today's church seems to be a "leadership team" which consist of the elder "whose
work is preaching and teaching" and who has the specialized training and experience in the field of religion, working
alongside with "lay" leaders who have made special commitments of time and study to guiding the local congregation. In a
recent article, David Baynes in reference to the preacher says, "He deserves to be regarded at least as a colleague of the
elders, enjoying their respect and support. In almost any church the minister is the most qualified to prescribe what is
needed for new vitality and growth. 37
Terms ???
What shall we call those who lead? As one goes from congregation to congregation it is immediately noticeable
that terms do not always have the same meaning. The Baptist, Methodist, and Presbyterians used similar terms with
different meanings. We have all had the experience of purchasing our favorite product that has been repackaged in a
different container, and are relieved to find that it is our same old favorite product, only in new packaging. Just as the
packaging does not change the contents, the title place upon an individual does not make them into something that they were
not. The "Coca-Cola" product is the same whether it is distributed in a 12 oz. can, a 10 oz. bottle, or a two or three liter
bottle.
If you wish to be "Biblical" the Greek words are: "episkopos", "presbuteros", and "diakonos". It is foolish to use
these words in today language to describe individuals involved in church leadership. It would be more "Biblical" to preserve
the function instead of the name.
The word "deacon" has no modern day meaning outside the church usage. The word for deacon, "diakonos"
generally means servant and was used in church leadership to mean a "recognized servant". This phrase "recognized
servant" would preserve both the function and meaning of the first century word "diakonos".
The two words for elder are: "episkopos" and "presbuteros". The first has been most closely preserved in the
English word "Bishop", and the later by the word "elder". The word "Bishop" has negative religious connotations that the
New Testament leader does not have. The word "elder" caries the first century secular meaning of "an aged person", who
35
John Caldwell, Church Polity and Church Growth, Minister Kingsway Christian Church, 1985.
36
Staton, pp.105 - 107
37
David Baynes, "The High Price of Church Growth", The Lookout, March 19, 1989, p.4
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was often the political leader, which the New Testament leader of today does not possess. The term "preacher" often refers
to a single individual and therefore is not suited to the concept of a plurality of leaders, therefore the phrase "Leadership
Team" is most descriptive and functional.
The terms "board" and "trustees" never appear in scripture as a leadership function, instead have their origin in
corporate democratic America. These are unacceptable as separate positions of leadership for a church that seeks to be a
"New Testament" church. The "Church Board" seams the most unlikely creature to be developed by the Restoration
Movement. "It has always proven to be somewhat of a theological embarrassment to the movement; and since no Scriptural
apology can be made for its existence, little has ever been written about it." 38 In the first one hundred years of the weekly
Christian Standard, the word is used so infrequently that there is no entry in the journal's index. No one seems to know
exactly when the term came to be used in the "Christian Church", but McGarvey writes, "Like many other unscriptural
expressions, it seems to have no fixed meaning; and as a consequence, it breeds confusion. It seems to mean, in the lips of
some, the elders and deacons acting as one body; in the lips of others, all these with the addition of the trustees and Sunday
school superintendent, if not also the clerk, male or female, and the treasurer." 39 It would seem most prudent for "New
Testament" Churches to take the position of our Restoration Father, Isaac Errett who said, "It smacks entirely too much of
current ecclesiasticism to be in harmony with the simplicity of the New Testament order and phraseology." 40 If we really
wish to be the "Church" we see portrayed in the New Testament, then we must be Biblical and abolish all notions of a
"Board".
Qualifications or Qualification?
One of the most difficult areas of church leadership is the determination of people who are acceptable as leaders.
We must keep in mind that it is not a selection or election that makes church leaders, but instead the Holy Spirit. Acts 20:28
"Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseer. Be shepherds of the church
of God, which he bought with his own blood." We must understand the guidelines in Scripture in light of the fact that God,
through the Holy Spirit, has already selected leaders and the guidelines are to enable us to recognize them. A person's
standing as church leader is not determined by having met or not met a list of "qualifications", but instead by the activity of
the Holy Spirit in their life.
There are four basic approaches taken in relation to the descriptions given in 1 Timothy and Titus"
1. Some take these as literalistic qualifications. In this approach the things mentioned are compiled into a "disqualification" list. A possible candidate is evaluated first to see if he has been disqualified by the list. In this approach all
the qualifications apply to all the candidates in all circumstances. When this is carried to its fullest extent anyone can be
"dis-qualified" and this is the case in some congregation. Some congregations have failed to allow God to lead through
recognized leaders because "they" have disqualified everyone.
2. Another approach is to disregard the list in 1 Timothy and Titus. This approach leads to a popularity contest and
also fails to insure God's leading. This approach is as un-Biblical as the first in the since that it also fails to deal justly with
the Biblical text.
3. A third and very popular approach is to interpret strictly some of the qualifications and disregard others. This is
an inconsistent approach but it stems from the realization that if all of the characteristics are interpreted literalistically then
no one can serve as a leader. Whatever interpretation is applied must be applied equally to the passages.
4. The fourth method is to view the passages in 1 Timothy and Titus as giving principles and guidelines in
recognizing those the Holy Spirit has equipped to be leaders. This method takes into consideration the entirety of scripture
in understanding the selection of leaders.
At this point let us take a look at the passages in 1 Timothy and Titus as they refer to members of the leadership
team. "Qualifications for any job are related to the responsibilities of that job."41
1. "he desires a noble task" From this we see that the individual is willing and desires to serve in this capacity. The
"desire" must be a desire to serve instead of a desire for power. This is why we see a warning that the leader not "lord it over
them".
38
Harrington, p.211.
39
J. W. McGarvey, "The Official Board", Christian Standard, May 6, 1899, p.559.
40
Isaac Errett, "The Official Board", Christian Standard, January 13, 1900, p.45.
41
Staton, p.115
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2. "above reproach" This is "the" qualification. The remainder of the passage is used to describe in what way an
individual must be "above reproach". This has to do with an individual's credibility and competence as a leader. This word
refers to one's conduct. Leaders lead to a great degree by example, and therefore must be in a position to say with Paul,
"Whatever you have learned or received or heard from me, or seen in me - put it into practice."42 All make mistakes, and
even if we did not we would be accused of such, as Jesus was, but this calls for a life that is a noteworthy example regardless
of what others may falsely say.
3. "the husband of but one wife" This has become a troublesome passage, but when viewed in light of the rest of 1
Timothy and Titus as well as the rest of Scripture we are able to understand the intended meaning. Some have taken this to
mean: "Married one time and remaining married to that original wife." If this is the case then Paul himself as well as our
Lord would have been disqualified. When we understand the two cultural alternatives we can better understand the intended
meaning. This passage is intended to rule out the practice of polygamy43 as well as the practice of sexual promiscuity. The
latter was particularly prevalent in the first century as well as in our day. In addressing the issue of divorce, James G. Van
Buren writs in the Christian Standard, "Someone who is not loose sexually."44 Van Buren represents a dominant element in
the "Christian Church" who understands this passage not to apply to divorce. From this we can see a call for a man who is
an example in his relations with women. If we insist that this qualification must be present throughout an individual entire
adult life, then we must make the same true with all the other qualifications as well. In doing so we have left no room for
God to work in the individuals life and are assuming that if an individual is not initially capable of serving as an elder, then
he will never be capable of doing so. "It is possible for a man to be married to the same woman for fifty years and still not
be a one-woman man."45 If married he needs to set the example with his wife, if not married or widowed, he must still set an
example. In a recent article by Dlinton Gill we see the following, "What about the Christian who has been divorced,
repented, and is now a "one-woman-man" and desirous of serving the Lord? Some would say that he may serve in certain
mundane task, certainly he may give his money, but he is forever forbidden to serve as elder, deacon, or preacher. First
Timothy 3:2, so often quoted by those who seek to prevent such a one from service, is seldom quoted in context and less
frequently translated accurately. This misappropriation of scripture could be laid to rest permanently if those who insist on
appealing to it to prove their position had the temerity, or the ability, to translate it before attempting to apply it. There is, in
the Greek of the New Testament, no word for "wife" or "husband". The phrase says literally "man-of-one-woman".
Whether or not it is applied in the matter of divorce and remarriage is a matter of inference. It was probably intended by
Paul to prevent philandering among those who assumed the responsibility of guarding and shepherding the flock of God. Is
it not possible that God, in the matter of divorce, as in other matters is more concerned with what kind of person one now
"is", rather than what he/she once "was". Is not the regeneration of new persons in Christ what Christianity is all about?" 46 I
realize that this position will not be readily accepted by everyone in the church, but I have demonstrated that this position is
hermeneutically in line with scripture, and widely held in the "Christian Church."
4. "temperate" This word means "sober", "clear headed", and self-controlled. In Titus 2:2, Titus is called on to
teach the older men to live in this manner. The church leader should be an example in the area of his indulgence.
5. "self-controlled" This word means "prudent" and "thoughtful". The word is used of women to mean "chaste",
"decent", and "modest", and was a common inscription on graves.
6. "respectable" The word also means "honorable" and was used as an inscription in reference to men, and as a
description of a woman's dress.
7. "hospitable" Willing to share one’s home.
8. "able to teach" Often leaders are unwilling to teach a Sunday School class, but this application is to
misunderstand the passage. All teaching in the first century was not accomplished in a modern school setting. Instead this
must be understood to mean that a leader is able to impart the knowledge and abilities he has acquired to others. This may or
42
Philippians 4:9
43
J. W. McGarvey, The Eldership, Dehoff Publications, Murfreesboro, TN, a reprint of the 1870
edition, 1950. p.56.
44
James G. Van Buren, "An Elder Is a One-Woman Man", The Lookout, November, 5, 1989, p.9
45
Staton, p.117. Here Knofel Staton gives the idea that this is not intended to refer to divorce but to
fidelity.
46
Clinton R. Gill, "Jesus on Divorce", Christian Standard, October 16, 1988, p.955.
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may not be in a class setting. Again this is the idea of having an individual as leader, which we desirous to see reproduced in
others.
9. "not given to much wine" This would certainly disqualify one who is controlled by alcohol, and probably should
be understood to refer to and other such substances.
10. "not violent but gentle" Here two words are contrasted. The leader must not be one who is quick to resort to
force but instead must be one who is peaceful.
11. "not quarrelsome" Peaceable
12. "not a lover of money - not perusing dishonest gain"
13. "manage his own family well and see that his children obey him with proper respect. If anyone does not know
how to manage his own family, how can he take care of God's church? Titus - Children who believe" Taken to the
unrealistic extreme this could be used to say that an elder must have children. This is children, plural, not just one child, and
that these children must be old enough to believe, (be Christians), but both must still live at home, since he is to manage
them well, and being married would not allow this. It is more natural to understand this to mean that the leader is an
example in managing whoever falls into the category of his household. "It is straining the text to insist that one who is not
married could not serve as an elder. Imagine disqualifying Jesus or Paul!" 47
14. "He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil."
The time that a person must be a Christian is not spelled out, but it would be logical to assume this passage is a reference to
Christian maturity and not age. It is sad that often people are a part of the church for years and still can only handle
"spiritual milk".
15. "He must also have a good repudiation with outsiders, so that he will not fall into disgrace and in to the devil's
trap." This is again a repeat of the idea of being "above reproach".
16. "blameless"
17. "not overbearing" This word also means not: "self willed", "stubborn", or "arrogant".
18. "love what is good"
19. "holy" This word means "devout", "pious", and "pleasing to God".
20. "disciplined" self-controlled
21. "hold firmly to the trustworthy message as it has been taught"
22. "encourage others by sound doctrine"
23. "refute those who oppose it (sound doctrine)"
"It is doubtful that any leader in any church, with the exception of Jesus, ever exhibited completely the
accomplishment of all of these qualifications." 48 Rick Lowry, in "Questions for Potential Leaders", suggest that potential
leaders be required to evaluate themselves in a manner similar to the following. 49
Questions for Potential Leaders
First Timothy 3:1-7 and Titus 1:6-9 offer us a "description" of the type of man who will best serve the church in leadership.
Below is a compilation of this information which will be helpful in consideration of leadership. The following are taken
47
Harrington. p.166.
48
Harrington, p.165.
49
Rick Lowry, "Questions For Potential Leaders", Christian Standard, March 1989, pp.287 - 288.
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from an article in Christian Standard under the same title. If a potential leader cannot favorably, and without intimidation
answer the questions which the Bible ask concerning his character, then he should refuse to be considered for a position of
leadership, because others will ask the questions.
Above reproach - blameless: Is there any one thing about your life that caused those who know you to lose respect for you?
Y/N
A one woman man: Are you totally devoted to your wife?
Y/N
Temperate: Do you have a clear Biblical prospective on life and are you scripturally solid?
Y/N
Self-controlled, disciplined: Do you have control over your emotions, do you know the priorities, and is you walk with God
the foundation of your life? Y / N
Respectable: Are you well behave, orderly, and honest?
Y/N
Hospitable: Do have an open heart and an open home, and are you willing to spend quality time each week with the church?
Y/N
Able to teach, holding firmly to the true doctrine, and refuting the false: Are you able to communicate the truth to others, be
an example that can be followed, and be involved in a major ministry area? Y / N
Not addicted to alcohol: Are you controlled by anything other than the Spirit?
Y/N
Not self-centered, not arrogant, not overbearing: Do you care as much about others opinions as your own, and are you
flexible and willing to listen to other ideas? Y / N
Not quick tempered: Do you hold a grudge and continue to harbor anger?
Y/N
Not a physical fighter: Do you avoid bad tempered speech or actions? Y / N
Not Quarrelsome: Do you desire to avoid competing, debating, and arguing, and are you able to follow and support a
decision once it has been agreed upon? Y / N
Gentle: Are you sensitive to the needs of people?
Y/N
Not a lover of money or greedy: Do you understand the things that are of more importance than money and do you regularly
contribute an amount to the church that you would consider a positive example? Y / N
Manage his own family well: Is your family one that can be an example for others to follow? Are your children an example
to others? Y / N
Good repudiation with unbelievers: Does the world think well of you?
Y/N
Doing what is good: Do you enjoy being involved in ministering activity?
Just: Are you fair and upright in your dealings with others?
Y/N
Y/N
Structure / How It Practically Works
We must be careful to guard against some the very problems that made it necessary for the "Christian Churches" as
a separate entity to come into being. By this I mean, it is necessary that we do not, in the name of expediency, construct
rules and regulations that are out of line with the New Testament. Our Constitution and By-Laws exist for legal purposes,
not for governmental purposes. The Bible must remain our only rule for faith and practice. In light of the fact that the Bible
leaves some of the "practical points" of church leadership open to the directing of the Spirit in every age, we will endeavor to
follow an orderly procedure in the implementation of Biblical principles. James DeForest Murch parallels the development
of the "Christian Church" polity with the prevalent organizational systems available on the frontier in the days of the
Restoration Fathers.50
50
James DeFroest Murch, The Free Church, Restoration Press, Louisville, KY, 1966, pp.49-50.
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What practical procedure shall we follow in selecting church leaders? Our By-Laws51 provide guidelines which,
when combined together can produce the following eight week process for selecting elders or "recognized leaders":
Week #1 - Congregation is presented with material on leadership and individuals are encouraged to consider
serving
Week #2 - This material is read and considered by the congregation
Week #3 ────┐
Week #4 ├─> Interested individuals meet with designated elder
Week #5 ────┘
and submit their name for consideration
Week #6 - After approval by leadership team, the list of candidates is finalized and made available to the
congregation. The date of voting is announced.
Week #7 - Time to consider individuals.
Week #8 - Congregational vote requiring 2/3 majority for acceptance.
Later Specified Date -Individuals are officially installed
Elders are installed by ordination during morning service.
"Recognized Servants" names are printed as such.
How will it be determined who is "qualified" to serve? God qualifies an individual, but the following shall be used
to help us recognize those on whom God has placed his approval.
1. Potential candidates will be ask to read the leadership material provided. They will also be asked to answer the
questionnaire, "Questions For Potential Leaders". This is to aid them in an assessment of their own life and it is not required
to be made public. Some potential leaders may decide that are not suited for the function of leadership, or may decide that
their background might cast shadows on their leadership ability.
2. When a potential leaders name is submitted to the elders, they will then ask the Lord's guidance as they consider
the individual. It may be that they are aware of something that would cast shadows upon the individuals leadership ability,
or it may be that they are aware that this particular individual might not function well in the present circumstances. As a
result of the elders consideration they may wish to ask the potential leader to reconsider.
3. The congregation will have the final voice. If an individual has examined his own life and measured up, and if
the present elders have found him to measure up, and finally if 2/3 of the congregations feels the individual measures up and
is called by God, then he shall serve as a leader.
After this three point qualification process has been followed, it is out of line for anyone who is in the majority to
raise further questions about the new elder's character.52
Who is eligible to vote? The By-Laws specify that individuals who have been members of the congregation for at
least six months are eligible to vote. The further stipulation of regular attendance and financial support is also called for in
the By-Laws. To implement this requirement, when voting ballots are distributed, a question similar to the following will be
asked: "All those who are members of this congregation and have regularly attended for the past six month and regularly
contribute financially, please raise your hand to receive a ballot."
How shall leaders be ordained? There are a number of Greek and Hebrew words which are rendered "ordain". The
primary two are: "tithami" and "kathistami". The latter is the word used in Titus 1:5. This word is rendered "put in charge"
in Matthew 25:21, "made" in Acts 7:27, and "appointed" in Hebrews 8:3. We can see that this procedure takes place by the
laying on of hands in the first century culture. There is nothing in the word itself or in scripture that tells us that the
procedure of ordination must be carried out in any particular fashion. We can derive from the New Testament, and from
examples in the Old Testament where a prophet, priest, or king was ordained, that this was a public recognition. Therefore it
is not essential to preserve the first century or Old Testament form of public recognition, as long as it is publicly known.
In line with this public declaration, those who are "Recognized Servants" will simply have their name printed on a
list of "RECOGNIZED SERVANTS" as has been included in the previous "Yearly Report".
Those who are elders will be officially recognized as such during a morning service.
51
BY-LAWS OF THE ITAWAMBA CHRISTIAN CHURCH INC.
52
1 Timothy 5:19, "Do not entertain an accusation against an elder unless it is brought by two or three
witnesses."
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It is specified in the By-Laws that those in positions of leadership will be reconsidered on an annual basis. The
period of time an individual may serve is dependent upon ability, desire, need, and congregational recognition. We see no
need for a forced sabbatical. Staton dismisses the legitimacy of such an idea by saying, "But an arbitrary rotation without
regard for the benefit of the man or church smacks of "corporate mentality"." 53
53
Staton, p.127.
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Believers Commended
* 598. (Title slide)
 Обзор темы: This lecture describes the marks of an adult church. Attention is given to the ways in
which a church exists as an adult. This adult church should now be capable of reproducing itself
and planning for that process will be discussed. The student will describe the new adult church and
explain how it will be encouraged to plant another church. This lecture also deals with the
withdrawal of the original church planters.
* 599. (Illustration)
* 600. Withdrawal of Church Planter
1. We want an honorable withdrawal of the church planters from the new
congregation as soon as possible.
2. We want an orderly transition of leadership to the new church.
3. We want a continuation of effective ministries that have been begun by the
church planters.
a. There seems to have been a succession of leaders in the New Testament.
b. Apostles and church planters started churches, leaders were prepared, hands were laid on
new leaders, spiritual gifts were given to leaders, instructions and directions were given to the
new church leaders.
4. Paul’s ministry was a temporary one.
5. Often the people who begin a movement are not the best ones to carry it to the
next step.
6. A crisis of leadership often occurs with the passing of time and growth.
a. As the situation changes and develops the present leader is often not the best one to take
things to the next level.
* 601.
1. Jesus used both Peter and Paul as leaders.
a. They were used by Christ in the transition of leadership from Christ to the Apostles and then
to the individual churches.
b. Peter was the spokesman and leader of the Apostles, and Paul was the bridge to the Gentile
world.
c. (Galatians 2:7-9) "On the contrary, they saw that I had been entrusted with the task of
preaching the gospel to the Gentiles, just as Peter had been to the Jews. {8} For God, who was
at work in the ministry of Peter as an apostle to the Jews, was also at work in my ministry as an
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apostle to the Gentiles. {9} James, Peter and John, those reputed to be pillars, gave me and
Barnabas the right hand of fellowship when they recognized the grace given to me. They
agreed that we should go to the Gentiles, and they to the Jews."
2. Leadership must be passed if the church planting process is going to continue
and be multiplied.
3. Ideally ministries should only have been begun which can be carried on by the
local people and part of the withdrawal of church planters is the preparation of the
continuation of these ministries.
* 602. #34 - Independence
1. A new church is able to solve its own problems and has its own characteristic
life style. It will take care of itself psychologically.
2. Just as individuals need to know who they are, the same is true with churches
and the Christians that make up that church.
* 603.
1. What does a church think about itself?
2. Who are we in a country that is dominated by “Orthodox” way of thinking?
* 604.
1. Evangelicals often tend to have an inferiority complex.
2. Society does not recognize the “pastor” as a real job and “evangelical” is not a
real religion.
3. Many lies and misunderstandings have been widely believed about these groups.
a. (They sacrifice children, are involved in all kinds of evil practices.)
4. Self-identity involves the idea of knowing who we are and being comfortable
with this knowledge.
5. This has to do with what standard we are judging and evaluating ourselves by.
a. Our own, or some standard that is defined by the outside.
b. (Ex. Because I am an American, I do not feel the pressure caused by the internal politics of
the Seminary or Church.)
* 605. [Event # 34 – Church Is Independent of External Domination]
1. Children are shaped by their parents opinions and feelings and begin to take on
these same ways of thinking.
2. But at some point we form our own opinions and begin to be responsible for our
own ways of thinking.
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3. Often a church planted by outsiders, especially foreign, may come to think of
itself as a tool of foreign influence.
a. ABWE?
4. Self-determination is the freedom to make up your own mind and act without
influence.
a. On an individual level this means:
(1.) A person must be convinced of his great personal worth to God. This comes from the fact that God has said
we have value and is not based on our nationality, race, or achievement.
(2.) Each individual has personal responsibility to God. We are each God’s steward with whatever he has given
us. This means personal Bible study and personal prayer.
(3.) Each member has a personal function in the Body of Christ.
b. On the church level this also includes the balance between congregational independence and
overall church unity in the One Church.
(1.) (John 17:21) "that all of them may be one, Father, just as you are in me and I am in you. May they also be
in us so that the world may believe that you have sent me."
(2.) Christ came to establish and die for One Church.
(3.) We must also recognize our identity with other congregations.
(4.) See the article in Kittel 3:501-536.
* 606. #35 - Church Conscious of its Identity
1. [Event #35 – The Church is Conscious of its Identity]
2. Who then do we fellowship with?
a. Many churches say that they follow the Bible only for their faith and practice.
b. The problem is that much of what the early church “practiced” is not written in the Bible.
c. There must be a great amount of tolerance.
d. If we say the Bible is our rule of faith and practice, then we are saying that we have no right
to demand conformity in areas not specifically addressed in the Bible.
e. Unity has already been established by the Holy Spirit.
f. (Ephesians 4:3-6) "Make every effort to keep the unity of the Spirit through the bond of
peace. {4} There is one body and one Spirit-- just as you were called to one hope when you
were called-- {5} one Lord, one faith, one baptism; {6} one God and Father of all, who is over
all and through all and in all."
* 607.
1. Isolationism
a. Give some example of the Church of Christ who are isolationists.
2. There are advantages in corporation:
a. Cooperation gives wider fellowship
b. Cooperation helps with mutual edification of the Christian life
c. Cooperation gives the local church a greater degree of stability I the things of the Lord
d. Cooperation allows the churches to aid in protecting each other against false ideas.
e. Cooperation makes possible joint efforts of evangelism, education, benevolence, and training
of workers.
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* 608. #36 - Relevant Message
1. [Event # 36 Cognizance of Relevant Cultural Characteristics]
2. This event focuses upon a look at the culture of the people we are trying to
evangelize.
* 609.
1. This is a study of their culture.
2. We need to understand how the people we are working with see their own
experience and world.
* 610.
1. We may ask the questions, “How are these people different from us?” and “What
do they value?”
2. We need a workable way to evaluate their culture.
3. The message of reconciliation can only be communicated effectively when it is
culturally relevant, otherwise it will win no one.
a. There are no abstract, history-less, culture-less sinners. Only very concrete sinners who’s
way of thinking and sin is shaped by their culture as well as their way for understanding God.
4. We must take the culture and history of the non-Christian seriously in order to be
able to communicate.
a. Eugene A. Nida defines culture as “all learned behavior which is socially acquired, that is,
the material and non-material traits which are passed on from one generation to another. They
are both transmittable and accumulated, and they are cultural in the sense that they are
transmitted by society, not genes.”
b. We also recognize that a number of sub-cultures exist within most cultures and they have
further levels which must be understood.
c. The text book describes a need for serious study of culture in order to effectively
communicate, but at this point the student is not capable of a “serious” study of culture but
instead must simply be aware of its elements.
5. Look at the culture of your target audience and conduct a study of that culture.
(?)
* 611. #37 - Cultural Adaptation
1. [Event # 37 Appropriate Cultural Adaptation Achieved]
2. In Event #36 we looked at their culture and did a study of their culture, in Event
#37 we are asking how to present the gospel in their culture.
* 612.
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1. Contextualization seeks to translate the absolute truths of Scripture so that they
take into account the changes in language and different ideas among cultures.
a. The idea is not to change the gospel, but to present it in a way it can be understood.
b. Remember, the things happening in this event are parallel to those in other events.
2. Some principles for contextualization:
3. * Some parts of culture are condemned by Scripture. Some things in culture
are sin.
* 613.
1. * Some practices in culture must be patiently tolerated until they people
become convinced they are sin. (smoking)
2. * Some cultural elements may be converted by giving them Christian meaning.
(ex. The gods in India or the saint in Orthodox culture.) Danger of syncretism.
3. * Some ideas in culture may be adopted and embraced. (cleanliness)
4. * It is also possible to substitute some elements of culture. (the celebration of a
pagan holiday with a Christian one on that same day)
5. This event is asking, “What does it mean to be a Christian in this culture?”
* 614. #38 - Church Marketing
1. [Event # 38 Church Adapted to Environment]
2. This has to do with “Church Marketing.”
* 615.
1. This event asks, “So, what does the church do to make #37 into a reality?”
2. How is the church positioned in the community to do ministry?
a. See books of marketing.
* 616. #39 - Message is Locally Understood
1. [Event # 39 The Evangelistic Message is Locally Understood]
* 617.
1. The gospel becomes meaningful to the world only as it is contextualized.
2. We seek to clearly communicate with a pagan society and to present the gospel
in a way where they see that it answered their needs.
a. Ex. Neighbor gives me Easter bread instead of Champaign.
3. We must always guard against syncretism.
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* 618. #40 - Conversions from the World
1. [Event # 40 Conversions from the World]
* 619.
1. In order for this to happen, there are some elements of contextualization that
must take place:
2. Conceptualization – Biblical language form may have to be changed to
communicate the content of the message.
a. The message of the Bible is sacred, not the language.
b. God intended to communicate with the people that he inspired to write, so they wrote in the
common language and form of their day.
c. We must communicate the concept or idea.
3. Configuration – This is the shaping of the message in a way that it moves the
people who hear it.
a. The Holy Spirit is the author of Scripture and has the ministry of applying it to the hearts of
people.
b. This may be in the form of drama, poetry, narrative, or other presentation.
4. Exposition – This is a clear exposition of what is written.
a. This requires historical, grammatical, and hermeneutical study.
b. We want to communicate to the listeners what Moses, Isaiah, and Paul were inspired to
write.
5. Implication – Scriptural truth carries ethical implication.
a. What should people do?
b. The idea of Lord Jesus Christ implies lordship.
6. Confrontation – We are intruding into territory held by Satan.
a. In 1 Peter 5:8 he is called our adversary.
b. Even among people who claim Christianity there is much witchcraft, demonism, idolatry,
the worship of saints.
* 620. Reproduction of More New Churches
1. Review each step discussed earlier.
2. How do the fit together?
a. This section in the text book goes over each section for review.
3. The goal has been to produce a healthy adult church that can reproduce itself.
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Relationships Continued and Sending Churches
Convened
* 621. (Title slide)
 Обзор темы: Objectives are: to establish a relationship between the founding missionary and the
new church that will be mutually beneficial, to establish a relationship between the new church and
other churches a mutually beneficial relationship, to establish a relationship with the new church and
the mission or church planting organization a relationship that will lead to future churches, to know
what God has accomplished through the missionary church planter and to know how this fits into
God’s purpose, and to involve as many as possible in the missionary outreach of the church.
* 622. (Illustration)
* 623. Church Relationships
1. To establish a relationship between the founding missionary and the new church
that will be mutually beneficial.
2. To establish a relationship between the new church and other churches a
mutually beneficial relationship.
3. To establish a relationship with the new church and the mission or church
planting organization a relationship that will lead to future churches.
* 624.
1. To know what God has accomplished through the missionary church planter and
to know how this fits into God’s purpose.
2. To involve as many as possible in the missionary outreach of the church.
3. Paul visited and wrote to the new churches.
a. The Bible does not speak directly concerning these kinds of relationships.
* 625.
1. Paul felt a continual responsibility for the well-being of the new church, but this
was not a domineering relationship.
a. (2 Corinthians 11:28) "Besides everything else, I face daily the pressure of my concern for
all the churches."
2. The new churches participated with Paul through prayer, gifts and the sending of
helpers.
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a. (Philippians 2:25) "But I think it is necessary to send back to you Epaphroditus, my brother,
fellow worker and fellow soldier, who is also your messenger, whom you sent to take care of
my needs."
b. (Philippians 4:14-16) "Yet it was good of you to share in my troubles. {15} Moreover, as
you Philippians know, in the early days of your acquaintance with the gospel, when I set out
from Macedonia, not one church shared with me in the matter of giving and receiving, except
you only; {16} for even when I was in Thessalonica, you sent me aid again and again when I
was in need."
c. (Colossians 4:3) "And pray for us, too, that God may open a door for our message, so that
we may proclaim the mystery of Christ, for which I am in chains."
* 626. Church Relationships
1. This has to do with relationships between different local congregations.
2. When the New Testament was written relationships were in their early stage of
development.
3. By the second and third century these relationships have become very
developed.
4. There was some relationship of authority, seen in the Jerusalem church.
* 627.
1. There was certainly a relationship of fellowship in the Body of Christ.
2. Greetings are exchanged.
3. Money was sent.
4. Representatives were sent.
5. Letters from the Apostles were shared.
* 628. Church Mission Relationships
1. Paul’s church planting team was similar to a mission organization.
2. We see there was the possibility of organizing to accomplish goals of the local
church that existed outside the local church.
a. (example: church planting and seminary)
3. The fact is that Protestant missions have only made significant impact after
organizing such mission agencies.
4. We must keep in mind that the mission organization is temporary and the church
is permanent and superior.
* 629. Understanding Mission
1. Paul reported back to his supporters and he sent others to do so.
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a. (Acts 14:25-28) "and when they had preached the word in Perga, they went down to Attalia.
{26} From Attalia they sailed back to Antioch, where they had been committed to the grace of
God for the work they had now completed. {27} On arriving there, they gathered the church
together and reported all that God had done through them and how he had opened the door of
faith to the Gentiles. {28} And they stayed there a long time with the disciples."
b. (Acts 18:22) "When he landed at Caesarea, he went up and greeted the church and then
went down to Antioch."
c. (Acts 21:17-19) "When we arrived at Jerusalem, the brothers received us warmly. {18} The
next day Paul and the rest of us went to see James, and all the elders were present. {19} Paul
greeted them and reported in detail what God had done among the Gentiles through his
ministry."
d. (Philippians 2:29) "Welcome him in the Lord with great joy, and honor men like him,"
e. (Colossians 4:7-9) "Tychicus will tell you all the news about me. He is a dear brother, a
faithful minister and fellow servant in the Lord. {8} I am sending him to you for the express
purpose that you may know about our circumstances and that he may encourage your hearts.
{9} He is coming with Onesimus, our faithful and dear brother, who is one of you. They will
tell you everything that is happening here."
* 630.
1. We must establish and prove integrity.
2. Congregations in the New Testament gave to needs outside of the local church
and it was assumed that they would do so.
a. (2 Corinthians 8:1-5) "And now, brothers, we want you to know about the grace that God
has given the Macedonian churches. {2} Out of the most severe trial, their overflowing joy and
their extreme poverty welled up in rich generosity. {3} For I testify that they gave as much as
they were able, and even beyond their ability. Entirely on their own, {4} they urgently pleaded
with us for the privilege of sharing in this service to the saints. {5} And they did not do as we
expected, but they gave themselves first to the Lord and then to us in keeping with God's will."
b. See the material in the book, Serving as Senders.
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II. Assignments:
Задание №: 250.docx
* 01.
Фамилия
Одесская Богословская Семинария
Имя
Отчество
Сегодняшняя дата
1. Book report from the book: Живое свидетельство, Петерсен, Джим
2. Каким образом правительство повлияло на наши представления о
евангелизме/благовестии? Каким образом наш прошлый церковный опыт
повлиял на представления о евангелизме/благовестии?
How has the government shaped the way we think about evangelism?
How has
our past experience in the church shaped the way we think about evangelism?
3. Приведите несколько причин и объясните, почему евангелизм/благовестие
может быть непопулярным в церкви?
Give some reasons and explain why evangelism may not be popular in the church?
4. Каковы некоторые недостаточные представления об определении
евангелизма/благовестия?
What are some incomplete ideas about a definition of evangelism?
5. Почему необходимо благовествовать?
Why do Evangelism?
6. Методы, использовавшиеся Церковью на протяжении истории.
(Объясните)





Массовые евангелизации =
Дружеский евангелизм =
Запланированный личный евангелизм =
Евангелизм как образ жизни =
Литературный или апологетический евангелизм =
7. Как ваша страна была полготовлена к принятию евангелия?
How has your country also been prepared for the
gospel?
8. Что было основной вестью ранней Церкви? Что является основной вестью
евангелия?
What was the central message of the early church? Or what is the central message of the gospel?
9. Обозначьте и опишите три уровня истины.
10. Что такое «плюрализм»?
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Label and describe the three rings of truth.
What is “pluralism?”
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11. Точки зрения, предполагающие спасение всех или многих. (Объясните)
a. __________
b. Новый __________
c. Расширенная __________
d. Новая __________
e. Спасение на основании
12. Проблема универсализма. (Объясните.)
13. Что означает быть «погибшим»? Что означает слово «погибший»?
What does it mean to be
“lost?” What does the word “lost” mean?
14. На основании чего люди считаются погибшими? (Одно слово)
15. Что такое обращение?
What is the reason people are lost? (one word)
What is conversion?
16. Когда происходит обращение?
When does conversion take place?
17. Какие другие богословские проблемы, на Ваш взгляд, влияют на
благовестие?
What other theological issues do you see that effect the idea of evangelism?
18. Письменно изложите своё личное свидетельство, разделив его на три
основных части.
Write out your personal testimony dividing it into the three main divisions.
19. Заполните изменённую перевёрнутую шкалу Энгеля. В чём состоит её
ценность.
---->
---->
---->
---->
---->
*
---->
*
---->
Fill in the Modified Inverted Engle Scale. What is its value.
*
*
++++
+++
++
+
-1
-2
-3
-4
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-5
-6
-7
-8
20. Что человеку необходимо знать или делать прежде, чем принять
крещение? (Чему учить)
What are some of the things a person needs to know or do before baptism? (what to teach)
21. Возможно ли, чтобы поместная община имела более строгие требования
для членства, чем требования для спасения? Почему «да», или почему «нет»?
Is it possible for a local congregation to have stricter requirements for membership than the requirements for Christianity? Why or why not?
22. Необходимо ли членство? Почему «да», или почему «нет»?
Is “membership” necessary? Why or why not?
23. Какие мотивы обращения в христианство могут быть у людей?
What are some motivations people
might have for converting to Christianity?
24. What facts can we say from Scripture about children concerning salvation?
What facts
can we say from Scripture about children concerning salvation?
25. Write out a detailed presentation (explanation) of the gospel. How are people
“saved” from sin? Explain Christianity.
Write out a detailed presentation (explanation) of the gospel. How are people “saved” from sin? Explain Christianity.
26. Перечислите десять пунктов цикла деятельности Павла согласно
Деяниям:
List the ten points in the Pauline Cycle from Acts:
a.
b.
c.
d.
e.
f.
g.
h.
i.
j.
27. Какие факторы ограничивают количество церквей на данной территории?
What are some of the things that “limit” the number of churches planted in a given area?
28. Что мы подразумеваем под фразой “национальная церковь?”
What do we mean by the phrase “Indigenous
Church?”
a. Церковь является само _____________________.
b. Церковь является само _____________________.
c. Церковь является само _____________________.
d. Церковь является само _____________________.
e. Церковь является само _____________________.
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29. Почему для нас важно использовать воспроизводимую стратегию в
созидании церквей?
Why is it important that we use a reproducible strategy in church planting?
30. Назовите некоторые аспекты любой стратегии, которые не всегда
являются воспроизводимыми в любой культуре.
What are some aspects of a strategy that are not reproducible in every culture?
31. Определите и объясните ОПОМР.
Define and explain PERT.
32. Почему некоторые христиане против управления христианской деятельностью?
Why do some
Christians oppose the idea of management for Christian activities?
33. Как мы можем описать миссионерскую стратегию Павла?
How may we describe Paul’s missionary strategy?
34. Почему и каким образом западное богословие сосредоточено на
подготовке пасторов для существующих церквей, а не для создания новых
церквей?
How and why has Western theology focused on training pastors of existing churches instead of train people to plant new churches?
35. Как Вы думаете, как следует выбирать миссионеров? Опишите процесс.
How do you think missionaries should be selected? (describe process)
36. Составьте список характеристик, которые, по Вашему мнению,
необходимы для предполагаемого миссионера.
Make a list of qualifications that you think are necessary for a person to be selected as a missionary.
37. Каким способом следует поддерживать миссионеров?
38. Кто должен поддерживать миссионеров?
In what way should missionaries be supported?
Who should support missionaries?
39. Какую процедуру может использовать Ваша поместная церковь, чтобы
поддерживать миссионеров?
What procedure can your local church use to support missionaries?
40. Какая система отчётности должна существовать между миссионерами и
спонсорами?
What systems of reporting and accountability should be used between missionaries and supporters?
41. Какие факторы могут повлиять на создание новой церкви?
What are some of the factors that might influence
where we would plant a church?
42. Какое место Вы выбрали бы для создания новой церкви? Почему?
What place would you
choose to plant a church? Why?
43. Как социальная структура влияет на ответ евангелию?
How does social structure affect the response to the gospel?
44. Какой метод Вы можете избрать для контакта с массами людей?
Опишите, как бы Вы контактировали с большим количеством людей в
надежде изложить евангелие хотя бы некоторым?
What method might you use for contacting a mass of people? Write out how you would go about
contacting a large number of people in the hope of presenting the gospel to some?
45. На основании Библии объясните, почему важно «контекстуализировать»
евангелие.
Explain form the Bible why it is necessary to “contextualize” the gospel.
46. Как население избранного района понимает основные библейские
истины:
How do the people of the target area view basic biblical truth regarding:
a. Бог –
b. Человек –
c. Христос –
d. Грех –
e. Спасение –
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f. Церковь –
g. Эсхатология –
47. Каковы признаки подлинного обращения при позитивном ответе
евангелию? Как Вы сможете узнать, что человек в самом деле стал
христианином?
When people do respond to the gospel, what are the marks of true conversion? How do you know a person has really become a Christian?
48. Как Вы разрешите вопросы подобные этим: Кто будет руководить
богослужением? Кто будет руководить общим пением? Кто будет
проповедовать? Кто будет молиться?
How will you solve questions like: Who will lead the service? Who will lead singing? Who will preach? Who will pray?
49. Что необходимо изучать новым лидерам церкви? Какой тип обучения?
What
do new church leaders need to study? (What type of learning?)
50. Как Вы будете продолжать процесс подготовки церковных лидеров?
How will you
go about the process of training church leaders?
51. Как Вы определяете «членство в общине» для новой церкви?
How do you define “congregational
membership” for the new church?
52. Когда человек принимает Христа, мы желаем, чтобы он Его «исповедал».
Это может быть продемонстрировано тремя способами. Поясните эти
способы:
When a person accepts Christ, we want them to “confess” Christ. This shows up in three ways. Explain these three:
a. Устное исповедание –
b. Водное крещение –
c. Добрые дела –
53. Почему необходимо собирать новых верующих вместе? Почему
христианство не может быть «индивидуальной» религией?
Why is it necessary to gather new believers together? Why is
Christianity not possible as an “individual” religion?
54. Кто должен контролировать финансы новой церкви? Почему?
Who should control the finances of the
new church? Why?
55. Перечислите события действительного богослужения и время, которое
затрачивается на это событие, и переход между событиями.
List the events of an actual worship service and the time for each
event and the transition between events.
56. Составьте предполагаемый порядок хорошего богослужения.
Write out what you feel would we the order
for a good worship service.
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57. В чём состоит суть идеи всеобщего священства верующих?
What is the idea of the Priesthood of All
Believers?
58. Какую систему Вы будете использовать, чтобы удостовериться, что
новообращённые христиане знают свои духовные дары и нашли в церкви
возможность их реализовывать? Объясните подробно.
What system will you use to make certain that new Christians know what their spiritual
gift is and that they find a place in the church to use that gift? Explain in detail.
59. Что делает группу христиан «церковью», а не просто группой верующих?
What makes a group of Christians a “church” and not just a group of Christians?
60. Как вы будете обучать новообращённых благовестию?
How will new Christians be trained for evangelism?
61. Какую структуру или планы Вы создадите, чтобы удостовериться, что
благовестие совершается?
What plan or structure will you create to make certain that evangelism takes place?
62. На основании Писания перечислите некоторые принципы
распорядительности.
List some principles of stewardship from Scripture?
63. Какие факторы из прошлого оказали влияние на отношение славянских
церквей к деньгам?
What are some of the past factors that have affected how the Slavic church views money?
64. Каким образом церковь может собирать деньги на миссионерскую
работу?
How may the local church collect money for missionary work?
65. Напишите реалистичный бюджет для церкви из ста членов.
Классифицируйте приход и расход по категориям (подробно).
Write a realistic church budget for a church of 100
members. Show income and expenses by category. (in detail)
66. Какие библейские принципы влияют на идею руководства в церкви?
What are some
biblical principles affecting the idea of leadership in the church?
67. Какова цель церковной дисциплины?
What is the purpose of church discipline?
68. Составьте список административных нужд или работ в Вашей новой
церкви.
Make a list of the administrative needs or jobs in your new church.
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