Serve – Part 1

Wade Wester

When we think about Christianity, we think about the religion that is based on who Jesus was and what Jesus taught. At the heart of both of these concepts is Christ. If you take Christ out of the word Christian, what do you have? The letters I-A-N. You know what that spells and what it means? It means “I am nothing” without Christ. Jesus says, “Without me, you can do nothing” (John 15:5). Without Him, we are nothing. He is our everything. We want to be like Him in every way that we can. He is what makes us who we are. Take Him out of Christianity, and you do not have Christianity. You lose both the person He was and what He taught. You are missing the key element of what Christianity is supposed to be about.

When we understand who Jesus was and what Jesus taught, we understand that “serve” has to be one of the key words of Christianity because it is at the heart of who He was. Since He is at the heart of who we are, serving must also be central to our identity. We sometimes sing a song in youth devotionals: “Make me a servant, make me like You, for You were a servant. Make me one too. Lord, do what You must do, but make me a servant. Make me like You.” This song reflects our understanding that Jesus was a servant, and if we are to be like Him, we must be servants as well.

The Mind of Jesus

First, we find that the mind of Jesus was tied to the word “serve.” Paul wrote, “Let this mind be in you, which was also in Christ Jesus” (Philippians 2:5-8). We are to have the mind of Jesus. What was in the mind of Jesus? What did Jesus think about? At His core, Jesus thought about serving. Booker T. Washington was one of the greatest men to ever live in our country. Despite facing significant obstacles due to his race, he rose to great heights because he was a servant. Washington once had tea with the Queen of England. He was the first black man to have dinner with a president at the White House. He was a very important man. One day, after delivering several lectures in Iowa, he returned to his hotel. A guest mistook him for hotel staff and asked for a glass of water. Washington did not protest or flaunt his credentials. Instead, he fetched the water and asked if there was anything else she needed. This humility and dignity earned him the admiration of many, including President Teddy Roosevelt. Jesus, the greatest man who ever lived (Colossians 1:18), was also a servant. Paul tells us that Jesus did not consider equality with God something to be used to His own advantage. Instead, He took on the nature of a servant and became obedient to death—even death on a cross (Philippians 2:4-8). This mindset of service is what we are called to emulate. Paul said, “You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love” (Galatians 5:13). Love serves. Jesus embodied love and therefore embodied service. First Corinthians 13:4-5 shows that love “is not proud . . . it does not dishonor others, it is not self-seeking.” Jesus, in love, did not seek His own good but ours. Though He was rich, He became poor for our sakes, so that through His poverty we might become rich (2 Corinthians 8:9). He died so that we might live. Jesus, even in His most agonizing moments in the Garden of Gethsemane, prayed, “Not my will, but yours be done” (Luke 22:42). This is the mind of a servant, and it is the mindset we are commanded to have.

The Mission of Jesus

The mission of Jesus was also based on the concept of service. Jesus said, “The Son of Man did not come to be served, but to serve, and to give His life as a ransom for many” (Matthew 20:28). Jesus’ mission was not to be served, but to serve others. He came to serve as our Passover lamb (John 1:29), taking our place on the cross so that by the grace of God, we could be saved. Jesus declared, “The Son of Man came to seek and to save the lost” (Luke 19:10). His mission was to seek and save the lost, and He accomplished this mission by serving. The Old Testament refers to the Messiah as God’s servant. Isaiah wrote, “By his knowledge my righteous servant will justify many” (Isaiah 53:11). Jesus came with the mission to be God’s servant. Is that our mission? Is our mission to make God’s will known and to make His name great? The psalmist sang, “Let the name of the Lord be praised, both now and forevermore. From the rising of the sun to the place where it sets, the name of the Lord is to be praised” (Psalm 113:2-4). Our goal is to lift up the name of God, not to seek our own glory. Jesus’ mission was a mission of service, and it must be ours as well.

The Apostles’ Doctrine

David Sproule

We should never elevate anyone above where God does.  Nor should we demote anyone below where God does.  Just as we are humans, so were the apostles, as they were not perfect or infallible on their own.  We see examples of their imperfection as humans periodically (in Peter’s impetuous behavior, in the apostles arguing over greatness, in their forsaking of Jesus in His moment of greatest need, etc.).  However, when it came to their doctrine, it was infallible in every way.

The doctrine preached by the apostles was not their own.  Peter said that “no prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man” (2 Pet. 1:20-21).  In fact, Jesus told them, “Do not worry beforehand, or premeditate what you will speak” (Mark 13:11).  Truly, the apostles’ doctrine was “not…the word of men” (1 Thess. 2:13).

The doctrine preached by the apostles was given to them directly from God.  Peter affirmed, “holy men of God spoke as they were moved by the Holy Spirit” (2 Pet. 1:21).  Jesus told the apostles, “But whatever is given you in that hour, speak that; for it is not you who speak, but the Holy Spirit” (Mark 13:11).  The Holy Spirit would “teach” the apostles, “bring to [their] remembrance all things” that Jesus told them, “guide [them] into all truth” and “tell [them] things to come” (John 14:26; 16:13).

The doctrine preached by the apostles carried the very authority of its origin—God Himself.  Paul delighted to pronounce the word that he spoke and wrote was “in truth, the word of God” (1 Thess. 2:13), for it had “been freely given” to him “by God” (1 Cor. 2:10-13).  Thus, the authority inherent in “the things which I write to you,” said Paul to his Corinthian brethren, “are the commandments of the Lord” (1 Cor. 14:37).

The doctrine preached by the apostles was singular in nature.  The definite article “the” is used in Acts 2:42 of “the apostles’ doctrine,” and it is used repeatedly in the New Testament of “the doctrine” of Christ (1 Tim. 4:16; 6:3; 2 John 9).  Truly, there is “one faith” (Eph. 4:5), which is “the faith which was once for all delivered to the saints” (Jude 3).  There is “no other doctrine” (1 Tim. 1:3) given by and acceptable to the God of heaven than the apostles’ doctrine.

That is why the doctrine preached by the apostles is that in which we must “continue steadfastly” (Acts 2:42), which we must preach in love (Eph. 4:15), and for which we must “contend earnestly” (Jude 3).  We must not “receive…nor greet” anyone who does “not bring this doctrine” (2 John 9).  The apostles were imperfect, but their doctrine is perfect!

The Sin of Silence

Allen Webster

Citizens under arrest are given their Miranda rights, which include “the right to remain silent.” Citizens of God’s kingdom have no Miranda rights. With so much at stake, Christians do not have “the right to remain silent” (cf. 2 Kings 7:9). T. B. Larimore used to say, “I would be afraid to be ashamed and ashamed to be afraid.”[1] One said, “Silence is sometimes golden, but it can be just plain yellow.”

SILENCE IS A SIN WHEN A BROTHER HAS GONE ASTRAY (GALATIANS 6:1).

How many have been converted or placed membership with a congregation, attended for a time, but then began to attend sporadically? Finally, they quit coming altogether. Jesus gave a parable about a shepherd that applies in such instances. The shepherd went out to find the wandering sheep and brought it safely home (Luke 15:4–7). As God’s shepherds, elders should seek lost sheep (Hebrews 13:17), but they are not alone in this responsibility. The rule should be that those who are most likely to be successful in winning them back should be most active in seeking them. This will usually be their friends and Bible teachers. Paul wrote, “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Galatians 6:1).

SILENCE IS A SIN WHEN THE DEFENSELESS NEED A VOICE (JAMES 1:27).

Pure religion involves caring about the vulnerable in society (James 1:27). The church “ought to support the weak” (Acts 20:35; Romans 14:1) and “plead for the widow” (Isaiah 1:17). “Defend the poor and fatherless: do justice to the afflicted and needy. Deliver the poor and needy: rid them out of the hand of the wicked” (Psalm 82:3–4). “Cry aloud, spare not, lift up thy voice like a trumpet” (Isaiah 58:1). “Speak, and exhort, and rebuke” (Titus 2:15).

Edmund Burke observed, “All that is necessary for the triumph of evil is that good men do nothing.” In WWII Germany, there were two kinds of churches: “Silent Churches” that said nothing against the atrocities of the Third Reich; and “Praying, Confessing Churches.” As part of the second group, Martin Niemöller (1892–1984) emerged as an outspoken foe of Adolf Hitler. He was eventually arrested and spent the last seven years of Nazi rule in concentration camps. Niemöller is best remembered for the quotation:

• First they came for the Socialists, and I did not speak out—
Because I was not a Socialist. 
• Then they came for the Trade Unionists,
and I did not speak out—
Because I was not a Trade Unionist.
• Then they came for the Jews, and I did not speak out—
Because I was not a Jew.
• Then they came for me—
and there was no one left to speak for me.

Congregations today also can be silent churches or “praying, confessing” churches. Since “we were allowed of God to be put in trust with the gospel,” “we speak; not as pleasing men, but God, which trieth our hearts” (1 Thessalonians 2:4). It takes courage to be politically incorrect on pressing social issues such as abortion, homosexuality, fornication, adultery, divorce, drinking, and gambling.

Abortion, for instance, is a travesty of unspeakable proportion, yet many churches are completely silent on it. Pharaoh, Herod the Great, and Hitler, combined murdered only a few compared to the 58.5 million American babies killed since 1973. One can be fined up to $100,000 and spend one year in prison for tampering with a turtle’s egg, or $250,000 or two years of in prison for crushing an eagle’s egg, but one can get rich performing abortions (about $97,920/year).

Paul preached, “Wherefore I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God” (Acts 20:26–27). To be free from the bloodshed in our day, we must speak against violence, greed, and abuse.

As premier of the Soviet Union, Nikita Khrushchev denounced the atrocities of Joseph Stalin. Once, as he censured Stalin in a public meeting, a heckler interrupted him, saying, “You were one of Stalin’s colleagues. Why didn’t you stop him?”

“Who said that?” roared Khrushchev. An agonizing silence followed. Nobody in the crowd dared move a muscle. Then Khrushchev replied, “Now you know why.”[2]

SILENCE IS A SIN WHEN A SINNER NEEDS THE GOSPEL (MARK 16:15).

A thought-provoking old hymn says,

When in the better land before the bar we stand,
How deeply grieved our souls will be;
If any lost one there should cry in deep despair,
“You never mentioned Him to me.”  

CHORUS: You never mentioned Him to me,
You helped me not the way to see;
You met me day by day and knew I was astray,
Yet never mentioned Him to me. O let us spread the word where’er it may be heard,
Help groping souls the light to see;
That yonder none may say, “You showed me not the way.”
“You never mentioned Him to me.” A few sweet words may guide a lost one to His side,
Or turn sad eyes on Calvary;
So work as days go by, that yonder none may cry,
“You never mentioned Him to me.”

[1] Letters and Sermons of T.B. Larimore. http://www.stillvoices.org/SharedFiles/Download.aspx?pageid=19&mid=28&fileid=239.

[2] Today in the Word, July 13, 1993.

How to Excel in Personal Evangelism

Rob Whitacre

The churches of Christ in America are on a steady decline. Over the past three years, we have lost 225 congregations and 55,334 members. Those who seek RATIONALIZATION minimize our losses by pointing to similar declines among our denominational friends. Those who seek EXPLANATION (should we dare say excuses) cite increased distractions, entertainment, secularization, busyness, and muchness. While all of these things may be true, it does not change the numbers.  The only way to address this crisis is by EVANGELIZATION! If churches of Christ are going to survive in America, we MUST return to our roots and once again train the saved to teach the lost.

Unfortunately, at least two generations have risen who know not evangelism. We have children who have grown up in homes and have never seen their parents conduct a personal Bible.  Remaining still is a generation who remembers a time when churches grew. Christians carried around a film projector in the trunk of their car and showed their family, friends, and neighbors the Jewell Miller Bible study series. We “were” the fastest-growing religious body in America. We excelled at soul winning! I believe those days can return if we train the saved. “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also” (2 Tim. 2:2). Here are four proven Biblical things we can do to help turn things around.

1. Invite people into our HOME: “And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ” (Acts 5:42) Have we forgotten that our homes are a tool for bringing souls to Christ. The mat in front of too many Christian doors reads “Come Back Later” instead of “Welcome.”  Open homes equal open hearts. Our first century brethren had open homes. They were eating together, praying together, and studying together (Acts 2:46; 20:20). We have found that over 90% of those we engage in Bible study from our home obey the Gospel.   

2. Extend Christian HOSPITALITY:  I am afraid that this Christian attribute is almost lost in modern America. Hospitality is defined as “love of strangers.”  The Greek word is used in Hebrews 13:2, “Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.” All Christians are commanded to display hospitality, and elders are to be proven in this qualification (I Tim. 3:2; Tit. 1:8). Our hospitality to others should never be the reason behind their Gospel obedience, but the lack thereof could be the reason they don’t obey.

3. When the lost sit in our homes, HEARKEN:  Everyone wants to be heard. James said, “Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath” (1:19). Spend a lot of time asking about their family, hobbies, past experiences, and things they enjoy. This is a time to find common ground and to develop friendship and trust. As you listen, take mental notes of things that may need to be emphasized during a study. Have they been divorced?  Do they have any organized religious background?  Do they have family who are devout in any particular religion?

4. When the lost say things for which we disagree, HESITATE:  It is very IMPORTANT as you listen to never chase rabbits. This is not the time to refute, reprove, rebuke, or instruct, regardless of what is said. Remember, you are building a relationship. Furthermore, don’t answer all their questions. I know this is a strange suggestion and may even seem rude. Believe me, it has taken a long time to understand the power of hesitation. If we truly respect the power of the Word, we must stop telling everyone what we think and how we FEEL and start SHOWING them the truth. The quicker we get someone into the Bible, the sooner God can begin working on their hearts. If someone says, “Why don’t you use a piano in worship?” you need to say, “That is a great question, let me SHOW you!”  This is an effective way to lead into a Bible study.  

We literally have hundreds of thousands of untrained Christians in our pews. We still have enough soldiers to begin growing again. If a doctor found his patient hemorrhaging, he would act immediately to save his life. Congregations are hemorrhaging, and if we don’t act now, we may need other countries to send missionaries here to reestablish the Lord’s Church in America.

The Missing Link in Some Conversions Today

David Sproule

A form of the word “repent” is found over 60 times in the Bible.  We may think about it strictly as a New Testament term, but 10 of the 60+ uses are in the Old Testament.  So, “repentance” is certainly a Biblical concept from beginning to end.

Generally speaking, we know what it means to “repent.”  The basic meaning of the term is to “change one’s mind.”  It is, essentially, a change of mind that leads to a change of life.  Most have probably heard sermons on the subject and certainly have heard the step of “repentance” included in God’s plan of salvation.  But, is it possible that we have neglected to emphasize this God-given responsibility as much as God would have us to emphasize it?

Repenting is a command of God.  John the Baptist’s preaching could be summarized with the command that he issued to “Repent” (Matt. 3:2).  Jesus came and preached the same sermon to “Repent” (Matt. 4:17; Mark 1:15).  It is a “command” that “all men everywhere” must obey (Acts 17:30).  Even Christians who have sinned are commanded to “Repent” (Acts 8:22; Rev. 2:5, 16; 3:3, 19). This is not something optional that we can ignore.

Repenting carries with it great rewards when obeyed.  Repentance can lead one into “the kingdom of God” (Mark 1:15), lead to “remission of sins” (Luke 24:47; Acts 2:38; 3:19; 8:22; 2 Cor. 7:10), lead to “joy in heaven” (Luke 15:7) and can lead to eternal “life” (Acts 11:18).

Repenting carries with it severe consequences when neglected.  Choosing to not repent leads one to be “rebuked” by the Lord (Matt. 11:20), to be “removed” by the Lord from His sight (Rev. 2:5, 16), and to “perish” (Luke 13:3; 2 Pet. 3:9).

Repenting from sins should be motivated by the presence and consequences of sins in our lives (Acts 8:21-22), “godly sorrow” for those sins (2 Cor. 7:9-10) and by the “goodness” and “longsuffering” of God toward us (Rom. 2:4; 2 Pet. 3:9).

Here is a concern.  Is it possible that we are sometimes so eager to convert someone to Christ by getting them baptized for the “remission” of their sins that we do not spend enough time emphasizing the meaning, obligation and urgency of repentance from those sins?  Is it possible that some people are not actually “converted to Christ” because we skipped this all-important step?  Is it possible that more new converts would remain faithful if they truly understood the nature of sin and the personal responsibility to repent of those sins?  Is it possible that more Christians would continue to repent of sins throughout their Christian life if they had learned that lesson before becoming a Christian?  Is repentance a “missing link”?