Turbulence and Truth - p. 10 Are You Broadminded? - p. 12

Volume 63, No. 23

Toronto Baptist Seminary Summer School 1985 - p. 16

ttnoos 130 Gerrard Street East, January 24, 1985 Whole Number 2661

APOSTOLIC PREACHING: THE EXAMPLE OF PAUL

by Dr. C. A. Adams, M.A., M.Div., Principal of Toronto Baptist Seminary A paper delivered at the Second l nternational Baptist Conference

held in Jarvis Street Baptist Church, Toronto, October 15-19, 1984

"And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures" (Acts 17:2).

W. W. Wiersbe has warned us that "religious hucksters are at work inventing new ways to promote their wares and inflate' theirstatis­tics" (The Best of A. W. Tozer, 7). According to A. W. Tozer, "The whole transaction of religious conversion has been made mecha'1ical and spirit­less. Faith may now be exercised without a jar to the moral life and without embarrassment to the Adamic ego. Christ may be 'received' without creating any special love for Him in the soul of the receiver. The man is 'saved', but he is not hungry or thirsty after God. In fact he is specifically taught to be satisfied and encouraged to be content with little" (ibid., 14).

Today we observe a decline in preaching: all that is left is sermon­ettes sandwiched between a multitude of musical packages in many fundamentalist churches. Often these messages have a large proportion of anecdotal material, with the rest an endless repetition of the A.B.C.'s of salvation.

Yet the history of revival suggests the importance of preaching. More important still is the Biblical emphasis that it is the ordained means' to achieve ,genuine evangelism (Ro. 10:17).

If Moses found it essential to follow carefully the pattern given him on the mount in the construction of the Tabernacle, how much more should we expect direction on the procedure for the building of the spiritual Temple of God. Thus we look back to the apostles, and to Paul in particular, to note the content and method of early preaching.

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,Luke in his two volumed church history, the Gospel of Luke and the Acts of the Apostles, giv~ a selootive account of the affairs of the King;dClllTi of God during four decades of that first century.'

,Fi"Oill Adam to Jo1m 'the Baptist there was. a period; Of' .:prep~aq.<?I?:' N(J!\.Y, ~.'the, last days", the Messianic era,. have been ushered in (Luke 16:16). Luke ends hl,s.' 'Gs>spel with the resun-ected Christ carefully expound~it1g the things in the Old Testament pe:r-

. taining;'to Himself, how "it behooved Christ to suf-' , : fer,~,a'nd to riSe from the dead the third day: And, ',: that repentance and renlission of sins should be .' ;,pteached in his name among all nations, beginning ,,'t,. atJ erusalell1. ·And ye are. witnesses of these things" '(Luke':':24:46ff.Y "'''''<''-'~'' "v' .' . , ,," . . ..• , ....• ,-

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'; .. , .'," , In his second volume we see how L~ke lays' ,·much empJ)asis. on the discourses of Peter, Stephen and Paul. We see the tangible results accompanying

,;." suah . a, Witness' and we' are . not surprised for "faith :coineth by hearing· and hearing '. by the Word of ,God" (Ro. lO:ln The question might be raised in :'many areas toda,.y: "Haw shall they hear without a j preacher?" (Ro, 10:14), for we' see such a marked "contrast wiItih the ,~postolic pattem,

'. . We propose now to examine a sample of the "',contents of Paul's messages and to observe his mee "thodology, before i11aking application of our find-'ings to the present, day: 'Ve shall oonoentrate on _

Paul's preaching in Ailtioch ofPisidia, Lystra, Thes­salonioa, Athens and then at Mile:tus. The messages, apart from the pastoral charge to the Ephesian :elders, are to the wlsaved and these include both

'. Jews and Gentiles. .

I

First let us look at Paul's message. As we do, we must rCll11~ber his insistence in the epistle to

" the Galatians that he received his message and com­'Ipission nOr\: "of men, nyither by man, but by Jesus Christ, and God the Father". It oame by "reveLa­

. tion" (Ga, 1:12, 16) and in Arabia for three years he was 'cut off from human influence (Ga, 1:17). He 'oould testify that he was to be "a witness unto all

. ·men" of what he had "seen and heard" (Ac. 22:15). '. His encounter with the Lord of Glory on the road

to. Darn.aScus had but introduced hin1, to further . :~ntimate fellowship. He denies that he received his ,gospel from men as a tmdition, or was taught a

traC:lition by men (Ga. 1:11£,; S, Kim, The Origin , of- Paul's Gospel, 67), He speaks as an ambassador , :dir,ectly representing his graCious Lord.

;- , ,~' , Taught of the Lord, his message is obViously , 'iIi' harmony with Christ's own teaching. Luke in 'his presenting the disoomses of the book of Acts

.' ,.' seems to go to some effort to relate them' to the >, rriinistry of the reswTected Christ rooorded in Luke , 24:,' Later we shall see the apostles deliberately re­

.' lating their words with the teaching of the Old ;Te;tJament, where holy men of God spoke as they

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\~~~~, DR. T. T. SHIELDS - FOUNDER a FIRST EDITOR (1922-1955) DR. H. C. SLADE(1955~1974) DR. E. ·T. GURR (1975-1981)

DR. J.R. B~YD (1981-1982) .

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EDITORS:"Rev:'N;"Street; Olive. Clark, Ph.D." MANAGING EDITOR: Rev. W. P. Bauman, B.A., M.Dlv.

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\VeTe moved by the .. Holy Ghost (2 Pe, 1:21). So' Paul's ministry was not "in word only, but also in pdwer, and in the Holy Ghost"(I Th, 1:5) and was received not as the word of men:, but as it is in truth, the word of God (I Th. 2:13).

Now it is necessary to look at some of the, , terms 'used to describe Paul's discourses in the New ' Testament, and we find that they are numerous.

He preaches (kerusso) and as a herald·. he publicly, loudly, clearly proclainls the truth, Paul is an effective oommunioator both indoors 'and in the open air. Certainly' the boy who fell, asleep ,in • the window at Troas was not a typical auditor! Only,,', too well people understood,' and immediately a': cleavage took place between those who accepted' and those who rejected. "As a herald he had III his voice a note of oertainty . . . the note of authority· , .. The herald's me.ssage came from a source be- , yond himself" (W, B.arclay, The Gospel of Matthew I, 69f.). ' -1 .

Note also the following terms associated with his preaching:

1. In Acts 9:22 he demonstrated, proved, instructed (sumbibazo)

2. In Acts, 9:27 he spoke freely, openly, fear­lessly (parresiazomai)

3. In Acts 9:29 he disputed, debated, argued against the Grecians (suzeteo)

4, In Acts 13:5 he pmclaimoo the Word of the Lord (katangello)

5. In Acts 17:3 he explained/ interPreted the Scriptures (dianoigo)

THE GOSPEL WITNESS, January 24, .1985,'

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6. In Acts 17:3 he demonstrated! pointed out! put forward proofs that Christ must suffer (paratithemi)

7. In Acts 18:4 he tried to convince!persuade Jews and Gentiles (pe>itho)

8. In Acts 18:4 he conducted a discussion (dialegomai)

9. In Acts 18:5 he, as a witness, testified solemnly that Jesus was Christ (cZiamarturomai)

10. In Acts 18:11 he teaohes the Word of God (didasko)

11. In Acts 20:11 he talked! conversed a long time (homileo)

12. In Acts 20:20 he spoke in a didactic way (anangello)

13. In Acts 20:31 he admonished! warned! instructed everyone night and day (noutheteo)

14. In Aots 28:23 he set forth! explained the Ki.ngdom of God (ektithemi)

(See Greek-English Lexicon, Bauer, Amdt, Gingrich).

Such a parade of tenns will immediately en­able us to see the folly of sharply separating preaoh­ing from teaching in the manner of C. H. Dodd. For him preaching is debased into the bare procla­mation of facts to the wloonvelted, while teaching (cZidasko) with its ethical instruction is reserved for the saints. Admittedly, the facts Paul publicly pro­claimed are gloriOUS. They are according to Dodd explicitly stated in I Corintlllans 15: Iff.: that Christ died for our sins according to the Scriptures; and that He was buried; and thrut He rose again the third day according to the Scripru.res; and that He was seen of Cephas ... (The Apostolic Preaching, 10). He went on: "The Pauline kerygrrul, therefore, is a proclamation of the facts of bhe deatll and resurrection of Christ in an eschatological setting which gives significanoe to the fac-ts" (ibid., 13). Later Dodd expands this as follows:

"For the rest, all the points of the Pauline preaching reappear: the Davidic descent of Jesus, guaranteeing His qualifioation for Messiahship; His death according to tlle Sariptures; His resurrection according to the Scriptures; His consequent exal­tatiO'l1 to the right hand of God as Lord and Christ; His deliverance of men from sin into new life; and His retum to consummate the new Age" (ibid., 26).

Such a dichotomy between preaahing and teaching would divorce Paul's preaohing from that of Christ. Even the Sermon on the Mount is clas­sified at the beginning and at the conclusion as tea.ahing (Mt. 5:2; 7:28), yet we hardly need to deny its sennonic natu.re. It may well be questioned whether all the apostles at that time had arrived at saving faith, yet we see doctrinal explanation at its core. Fwther, the prophetic ministry in the Old Testament involved a combination of preaohing and teaohing and the asoended Lord also has given to

THE GOSPEL 'WITNESS, January 24, 1985

the Church a combined offic'C of pastor and teacher (Eph. 4:11). C. H. Dodd's emphasis in effect has been "to keep the aCTIvity of preaching and the act of c'Oming to faith free from intellectual influences, both on tlle part of the preadher and on that of the hearers" (D. W. Kemmler, Faith and Human Reason, 198). This is preposterous in the light of a ministry suah as Paul had at Thessalonioa, to take one eXillllple, and can hardly be recO'l1ciled willi the Great Commission's injWlCtiO'l1 to make disciples (mathetai) of all nations (Mt. 28:19). Paul was ordained to bear, as a chosen vessel, Ch.rist's name before tlle Gentiles and kings, and the, chil­men of Isreel {Ac. 9:15). ThaJl:; invnlved the man with all hi5 faculties mediating, tlrrough his person­ality, the truth to others.

Having said all this we hasten to say that we do riot deny that oort'.ai.n tenus have different emphases: they are not all synonymous. Paul was too big a man to be restricted to a few stereotyped methods. Also we admit that there may be a differ­ance of emphasis in dealing with tlle lost and the saved.

Further, we must recognize that often we have only the outline of the discourses referred to in the book of Acts. Luke would direct our atten­tion to the salient poin!t:s. With this in mind let us examine more clooely some of Paul's sennons.

In Acts 13:16-41' we have Paul in Antioch (Pisidia) giving us his first recorded missionary ad­mess. The message shows affinity with that of the martyr Stephen. Perhaps it had been one of the pricks against whioh the unconverted Saul had been kicking (Ac. 26:14). Paul leamed his theology ex­perimentally and the glorified Lord had shown His sovereignty in selecting him while he was yet breath­ing out threatenings and slaughter and God had passed over his companions.

No wonder then that in the synagogue at Arumooh Paul stressed the historic fact that Israel was a prepared nation (vv. 17-2.5). God "chose" the people of Israel, "exalted" them in Egypt from a fUiluily into a nation, "brought ... lliem out", "gave unto them judges", "gave" and "n~moved" Saul, "raised up . . . David", etc. The history of salvation in this assembly of Jews and prosely1Jes does not need to start with creation, but rather with the birth of the nation. It is ~ent that :tJhe inherent un­worthiness of Israel is presented, so we read that God "about the time of forty years suffered he their manners in the wilderness" (v. 18), that "they de­sired a king" (v. 21). John the Baptist needed to oaJl the whole nation to repentance (v. 24) and all this comes to a clinlax when at Jerusalem in spite of their kn(jWledge of the Old Testament Scriptures "they have fulfilled them in condemning him, And though they found llO' oause of death in him, yet de­sired they Pilate that he should be. slain" (vv. 27, 28). God had been most gracious in His dealings with the wlIWorthy J6Wish people.

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Next Paul shows how v,uious prophecies had been fulfilled in Jesus (vv. 26-37). He quotes from the Septuagint Psalm 2:7 (v. 33), Isaiah 55:3 (v. 34) and Psahn 16:10 (v. 35). The importcmce in the Mediterranean world of the Septuagint with its monotheism and ethics cannot be over-exaggerated. Paul then went on to show that David personally saw corruption, so he was speaking of his Lord (Ps. 110:1), the ln1Iique son of God, Who was raised

'!from the dead. As reasoned Peter on the day of Pentecost (Ac. 2:27ff.), the resurrection of Jesus was in fulfillinent of the Davidic Covenant (2 Sa. 7) ~ith its promise of a dynasty culminating in a des­cendant who would reign etemally. Along with the SCriptural prediction, mention is made of the eye wihlCSSes who could oorroborate that Jesus appeared to many after His resunection (v. 31).

In the conclusion of the sermon ·(v. 38-41), Paul presell1ted a Promise and a Wanung. The prom­ise was of Justifioation by Faith. None could be justified wlder the Law by works, but now all that believe are declared righteous (vv. 38, 39). There is acquittal from all previous offences and there is forgiveness of sins. Suah a salvatiom. is only through "tlus man" Jesus. He is the Christ, the pronused Messiall. Israel had aoted in ignorance, but even tlle 'crime of the crucifixion could be forgiven. The warning is couched in the' terms of Habakkuk 1:5, who had anticipated opposition to God's most spec­tacular work (v. 41). Jacques Dupont sees a ~asic repet:iJl1ion of this type of address to the Jews in

.. Rome (Ac. 28: 23ff.). We see a wanung to Israel and a tmning to the GeJ.lJtiJes and see a certain oorrespondenoe with Cluist's inaugural message at Nazareth (Lu. 4:16-30). In both, Jewish nationalis­tic pride is offended (The Salvation of tlw Gentiles, 2Of.). It is increasingly obvious from here on that Paul is the Apostle to the Gentiles. Yet tlle nation of Israel had been chosen by God: salvation is of the Jelws. The new and surprising work is a con­tinuation of the remnant movement of the Old Testamel1Jt. Paul in eHeat is asserting that the Church is the heir of Israel (cf. Ga. 6:16).

Such 'v~s tlle strength of Paul's application that the synagogue eventually was split and Paul and Barnabas had to shake the dust off their feet {v. 51), as a sign ag,unst them. Especially signifi­cant, however, is the favourable response of many Gentiles. A()()ording to Galatians 4: 13 it would ap­pear, if the Southern Galatia theo,ry be correct, that Paul ministered here in a state of sickness and weakness.

Also on Paul's first missionary jomney was tlle visit to LySltra (Ac. 14:8ff.). The opposition stirred up at Antioch followed Paul down the road and led to his supposed death. A very brief account of Paul's protest is given against the "deifioation" of Barnabas and himself after the healing of the cripple. Paul had obseJ."Ved that the man had "faitll to' be healed", as he c,uefully obsel"Ved the man's

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rapt attention (v. 9). The protest against sacrifices being made in their honour invDlved an insistence on their being "of like passiDn" with the natives. It asserts the work of "the livi.ng God, whioh made heaven, and earth, and the sea, and all things that are therein". The Creator is also the Sustainer of the muverse. So Paul proceeds, for huth in a Saviour­God expels all false theology (J. Eadie, Paul the Preacher, 128). Their religion was vain and empty and offensive to the one hue, {)Imnipotent and om­niscient God. The Biblioal trutll of creation and Providence is suppleJ.11ented by the witness of Na­tural Theology. The consciences of ills hearers should indict tllem, Paul suggests, for they had not been left "without wihlesS' of Providential mercies (cf. RD. 1:20). God is still at work. God's tolerance in the past is over: now the need to repent epistreplw) is included in tlle good news ann{)lunced (v. 15). Dupont sees that the verb carries tpe idea of a coming back, a retracing of one's steps and a re­orientation. Negatively it involves giving up evil desires and pOSitively doing good works befitting salvation (The Salvation of the Gentiles, 99). The condemnatiDn of their vain worship does not ex­clude tlle tllOught of fo·rgiveness, but it is condi­tioned on faith and repentance. With difficulty the people ,ue restrained from continuing to' honour Barnabas and Paul in their pagan way. Later the Jewish Dpposition leads to an "execution". From verse 21 we ma,.y assume that enough believers were as­sembled as to be organiZJed into a church.

On Paul's second rilissionary jowney he is providentially led into Europe and an unusually full accowlt of his method Df preaohing is given in connection with Ius visit to Thessalonica (Ac. 17: 1-4; I Th. 1£.). Again we see Paul's consistent policy of first witnessing to the Jews and only then to the Gentiles. (RD. 1:16). This explains why he had to adDpt the pDlicy of being "made all tlungs to all men" (I CD. 9:22) and continued to observe the Jewish ceremonial law, as for instance when he took a vow at Jerusalem to' avoid offending Jewish be­lievers (Ac. 21:26). Some have suggested that in this polioy he was less oonsisil'ent than StepheJ.l, whose sh,up break with the TeJ.11ple led to ills stoning (Ac. 7:48£f.). To us tllis is 8. misreading Df the Scriptures. Many of Paul's best contacts came from the synagogues of the Dispersion. He reached both Jew ,md Gentile. To keep tllis door open for a little while longer he had to conform to the ceremonial law and observe the various feasts and rites (Ac. 20:16) ..

In the synagogue at Thessalonica Paul min­istered for three sabbath days. Again the so-called basic elements of the (kerygma) are found: 1) A claim that the message was the fulfillment of Old Testament Scriptme; 2) A historical exposition set­ting forth Jesus in His life, deatll, resllrrection and exaltation (all oonceived as one great act of G9d); 3) A summons to' repent and acoept the forgiveness

THE GOSPEL WITNESS, January 24, 1985

of sins in Jesus (A. M. Hunter, The Message of the New Testament, 29f.). But tlwse are not bald facts, for Paul reasons with his audit01·s. Again the mess­age is related to tlle histOlY of salvation. Again the assertion is that Jesus is the promised Messiah. His sufferings and resurrection were a divine necessity, as the risen Christ had taught the two disciples on the road to Emmaus (Lu. 24:46 edei). Paul preaohed Christ and Him cruaified. Also he preached the Kingdom of God (I Th. 2:12; Ac. 14:22; 19:8; 20:25; 28:Z.'3, 31) and associated it witll the glory of Christ in a manner harmonious with that of the risen Christ (Ac. 1:3), with Peter's Pentecostal address (Ac. 2:30ff.), and with Philip's preaohing (Ac. 8:12). The reception of the message is less favourable than that of the more noble Bereal1S to whom Paul had to Hee. Again, however, tlle opposition followed him down tlle road, so Paul leaves his companiol1Sbehind and sails to Athens, a point mic1wa y betJween Jerusalem and Rome.

The minisby at Athel1S (Ac. 17:16-34) ex 'tends to tlle synagogue, to the market and also to tlle Areopagus. No doubt to J:he Jewish audience a similar approaoh was made as at Antioch (Pisidia). "Vhat especially interests us is the message on Mars' Hill. The visit to Atllens is given more attention by Luke than the two years' ministry in Corinth. The question arises whether the apostle experimented and resorted to philosophy and thus experienced a great disappointment in his missionary career. Did tllis lead to the failure to establish a church in the city and explain his not returning to such an important centre? Did his teaohing in I Corinthians 3:19 of the foolishness of the wisdom of this wodd reflect tllls scene? Celtainly some have so' argued, but we are haJ'dly to suppose that this ex 'tended account is designed by the historian Luke to show us how not to evangelize (Paul Before Areopagus, 33). Rather we see the methods used before this sihlation and after it are substantially the same. Paul's method wa~ one not of brainw<1Shing, l~or one of 10giCl<'1l bulldozing, but rather one of reasoning and per­suading. This may be substJantiated by a reference to the previous list of verbs used to desclibe his discourses. Of course, Paul rejects tlle mateuialistic and humanistic reasoning of ~nregenerated man, but he is the gre.'1t exponent of. the a.xiom, "in under­standing be men" (I Co. 14:20). :Wkewise he des­pises the deceit and artifioe of the popular orators, but this message of legitimate evangelization of the Gentiles: not this time, to plimitives as in Lystra, but to the intelligentsia. Salvation is to extend to all classes. While the harvest amon.g the wise of this world may be m0're scanty than elsewhere, we must see in the conversion of Diopysius the Aroo­pagite and Damalis Significant trophies of grace (Ac. 17:34). '. .

The charge of syncretism has sometimes been raised agail1St Paul in connection with tllis Athenian message, based on the. reference to .the unknown

THE GOSPEL WITNESS, January 24, 1985

god. Rev. Hugh Flemming in a recent address to our alumni discounted this and reuninded us that Paul's tlleism is miles apart from the Greek monism, which stressed that all beings were of one source, with no distinction such as the Biblical one of creator and created. The gods were part of the whole. The Greek life view was clearly rejected by 'the apostle. For him the meaning of life could only oome . through Christ. Paul's God was transcendent and Christ was the image of the invisible (Col. 1:15). However, in spite of their religion, natural revela­tion did speak through their c011Soiences and so some aspects of tmtll were conveyed by the pagan poets. Part of the Stoic areed was tllat "we are also his OffSpling" (v. 28). A point of contact is thus made to capture tlle attention of the audience, but Paul's teaching on the Creator, on the resurrection and on, final judgment (v. 30f.) are quite opposed to the Hellenistic philosophy. Revelation is preferred to Reason as the final authOlity. What Paul preaches in Athens is in perfeot harmony with his teaching in Romal1S chapters 1 and 2. In this sermon the Gentiles are likewise found guilty: their ignorance is culpable. They have a moral problem.

N. B. Stonehouse argues cogently that this is not a bial scene, even tllOugh Paul is brought iliere (v. 19). Perhaps he was summoned to a committee 0'n education of the supreme council of Athens. Socrates, five centuries before, had been charged witll the COn1.1ption of youth so we can understand an ongoing control of public lechuing (Paul Be­fore the Areopagus, Sf.).

Jacques Dupont comments on Paul's address: "His argumentation is rhetOlically brilliant, but tile underlying themes he developed are common themes of the monotheistic propaganda current in Hellen­istic Judaism". Such theunes include the cIiticism of 1) pagan temples (v. 24); 2) worship in those temples (v. 25); and 3) the idols (v. 29) (The Sal~ vat.ion of the Gentiles, 31).

These themes are incorporated into a unified message. '''hom they ignorantly worship Paul sets forth to them. Paul censures tlleir ignorance (Paul Before Aeropagus, 19). There is a Creator mld Sus­tainer. He is omnipresent (v. 24, 27), self-sufficient (v. 25) and spiritual (v. 29). Dupont finds here something analogous to Romans 5 and its two Adams: "Fronl a unique principle God made the whole human race, so that it might dwell over the whole face of the emth" (v. 26). Human life started with one man and one man at the end will judge t~le

world in Iightoousness. Passages such as Isaiall 40:5; 42:7, 16; 49:6; 57:19 sh'ess the lmiversality of the message (The Salvation of the Gentiles, 32). While Paul in tllis address gives no direct quotations from the SCliphrrcs, here is an indication that general revelation is being interpreted by special revelation (Paul Before Areopagus, 26).

Paul is speaking by divine appoinhnent (I Co. 9: 17), so the message is authoritative., for it has

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come from God Himself. Thus it is obvious that Paul is not taking a common position with the poets. They lacked the divine revelation which he is now supplying (ibid., 2.3f.). Salvation is near. It must be sought after. They m'e responsible beings. No longer will God tolerate such idolahy. A com­mand to repent is given and its association· with judgment indicates that the Athenians need to bring forth fruit "meet fOt" repentance" (Ac. 26:20). Christ's resurrection oonfimls the certainty of our resurrec-tion unto judgment (v. 31). .

On Paul's third missionary journey we see him visit Miletus and give a farewell message to the Ephesian elders (20:18-35). TillS is one of the few occasions in the book of Acts where Paul preaches to the converted. It takes tJhe forn1 of a pastoral address. Short..'1.ge of time prevents a lengthy treat­ment; suffice it to see a reminder of Paul's min­istry among them (vv. 18-21). Publicly and privately he had served the Lord as a slave with tears and amidst great danger. Nothing had been kept back from them of the counsel of God as he proclaimed in a didactic way and taught the Kingdom of God (v. 20, 25). This had involved home visitation and witnessing in a cross-cultural way. The message was of "repentance toward God, and faith toward

. our Lord Jesus Christ" (v. 21). Then Paul announces his expected sufferings (vv. 22-27), but his strong determination to fulfil his ministry of witnessing to the good news of the grace of God shines out brightly. The elders are reminded of his exemplary and sacrificial labours. As a watohman he has dis­charged his duty and is "pure from the blood of all men". Then follows a two-\fold exhortation (vv. 28ff.). They must watoh over themselves and over the flock. The sheep need to be nourished. Divine blood has purchased them and they are precious. Paul warns of the invasion of heretics and that among these office-bearers false teachers would arise. Hence­forth Paul would see them no more, but he com­mends to them the Scriptures as a word of grace which can edify them.

So we have looked at samples of Paul's mess­ages. Certainly his preaching was Christooentric, it stressed the sovereign grace of our God, and it in­sisted on faith and repentance. The sem10ns were strongly evangelistic. Let us look more closely at these aspectS.

Paul preached Jesus as the Christ (Ac. 17:3). The superiority of Christ's person was attested by John tlle Baptist (Ac. 13:25). His re6urrection was oorroborated by many. Through Jesus Christ for­giveness of sins was preached (Ac. 13:.38). By the srnne Mml God will judge the world (Ac. 17:.31). He was the Lord, and thus Paul sa.w himself as aoting as His slave (Ac. 20:19 doulouon). In this and in the ministry of the Holy Spirit the present reign of Christ was signified (cf. Ac. 2:3.3; 5:31).

Paul's gospel was one of grace. Only too well he knew that he was the chief of sinners (I Ti.

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1:15). God had initiated His plan of salvation when Saul was at the peak of his career as a persecutor of the saints. Personal and racial guilt were obvious to him. Man was hopelessly lost without covenantal mercies. Apart from mly foreseen good the Lmd had selected him from a group of antagonists to make him a trophy of grace (Ac. 13:48 of. Ga. 1:15£.). Christ's death was effioacious. It did not make sal­",ation posSible, but it secured redemption, for it was the Church that was purchased witll divine blood (Ac. 20:28). As the vision of the Lord of Glory on the road to Dan1!asous was irresistible, so the saving call of the Lord was never frustrated. Lydia's heart was opened as Paul ministered at Philippi (Ac. 16: 14). The truth worked effectually in the ThessalOlllcm believers {I TIl. 2:13). That the Lord persevered \vith His phm to save His people is also implicit in tlle distinction that some are sheep and some are wolves (Ac. 20:29), and also in the joyful assurance that accompanied the proclamation of glad tidings in such places as Thessalonica (I Th. 1:5f.). Yet this was balanced by the realization that some professing "Christians" would fall away (Ac. 20:30) and tllat all the saints must watch and heed the warnings so that they might enduxe to the end. But salvation was all of grace, in Paul's own sal­vation and also in the salvation of others .

To appropriate salvation, faith and repent­ance are commanded (Ac. 16:31; 17:30). Because God is not far removed, He is to be diligently sought after. Seeking was a responsibility laid upon the Athenians (Ac. 17:27). Associated with believing was justification, sharply distinguished from the non­justification under the Law (Ac. 13:39). Faith mecmt an adhering unto the person of Christ. Acquittal from past iniquity by a gmcious God was associated with turning from VaIllties to serve the living God (Ac. 14:15), the negative side of the response.

The stirring of Paul's heart (Ac. 17:6) while possibly on a vacation in Athens (according to N. E. Stonehouse) led to tile denunciation of idola­try and the presentation of the Creator. Paul was ready not merely to give a message but even his life for the Thessalonians (I Th. 2:8). Against ap­parent misrepresentations from the hostile Jews, Paul insists that he ministered in all sinoerity and served as a nurse cherishing her children (I Th. 2:7). He had a passion for souls and could respond to the Macedonian call. His desire was to labour in virgin territory. This was coupled with the yearning to pre­sent every believer in a state of maturity unto God (Col. 1:28 teleov). He was ready to toil and struggle (COl. 1:29).

TIle insh"Ument used was always the Word of God. It must decide all issues. This gave his preaching its authority. Married to the doctrinal emphasis is tile stress on ethics. Conduct needed to be radically changed. A righteous God required a righteousness in His people. There were objective standards, as FelL" discovered as Paul "reasoned of

THE GOSPEL WITNESS, January 24, 1985

righteousness, temperance, and judgment to oome (Ac. 24:25). We find the same stress in Romans 13, where the second table of the Dooalogue is applied (v. 9), and this reminds us that there is no sharp distination between preaching and writing in Paul's ministry (A. M. Hunter, The Message of the New Testament, 118).

LastIy, as we complete this section on the content of Paul's .preaching, we observe that the preaching is Baptistic. Believers were immersed, they were organized into self-governing and indepen­dent congregations, and submitted unto the rule of King Jesus and obeyed His Word. No evidence of tile baptism of infants can be found, even in the supposed cases of household baptisms. The churches are governed by elders and deacons. Churoh disci­pline is insisted on. The ordinances are observed and spiritual life is manifest.

II Now let us note Paul's methods. While we

reject the suggestion that the content of the apostle's message was influenced by the climate of opinion yet we would be prepared to admit that his methods perhaps were. One can examine the papyri and discover the identical epistolary form. J. S. Stewart further observes: "resemblance in point of style, langu­age . . . can be found between the Stoics and Paul. Salient fe..'l.tures of the style of tile Diatribes, as the Stoic discourses were called, were the rhetorical ques­tions, their preference for short disconnected sen­tences ... " (A Man in Christ, 57).

For Tarsus was a prominent centre and five distinguished teachers resided there in Paul's day. Stoics may have introduced him to the idea of the . itinerant preacher (ibid.). However, when it came to the message the contrasts were great.

Paul's method was expository. It led the Bere..'1ns to examine the Scripture carefully to check the Messianic interpretation (Ac. 17:11). Our accounts of the messages are of course .abbreviated, but it would seem fair to see not so much a oareful exegesis of small passages of the Old Testament, but rather a ,vide sweep. In this aspect messages as at Antioch followed the method of Biblical Theology. There was a sense of the organic nature of the Scriptures. Only one system of theology is fOlmd, not many. The message was related to the history of salvation and was heavily doctrinal. From this the ethical application was made. In Paul's total ministry cove­nants such as the Abrahanlic, Sinaitic, Davidic and Jeremiah's New Covenant all found a place (Ac. 13:26; Ga. 3:6ff., 17; Ac. 13:34; I Co. 11:25, etc.). Paul's preaohing was also dispensational, in the sense that he clearly reoognized that while there was one system of redemption and one household of faith (Ro. 11:17 one olive tree), yet the differences are marked be­tween those who were shut up to the coming faith under the legal system and those who had reached maturity and were no longer under guardians (Ga.

THE GOSPEL 'WITNESS, January 24, 1985

3:23; 4:1£.; of. Ac. 13:38-41). Thus we see a certain bifurcation of human history. The truth oonceming the Messiah and His kingdom bound all together.

Paul's method was devotional. All his preach­ing and writing is· suffused with his love for Christ. It is most natural for hin1 to break out into doxologies. He lives as a. man "in Christ" and knows that he is supernaturally energized. The atmosphere of wor­ship, thanksgiving and prayer is very apparent.

Paul's method is very personal. As he defends himself before the lynch mob in Jemsalem or before festus and Agrippa, he repeatedly gives his testimonY to the grace of God in his life. Being 30 often under attack, as a deceptive persuader and a fraudulent huckster, he is forced into apologetics. He must in­sist upon his integrity. His motives had been pure. He had served with sacrifice and herOically had en­dured many trials. Theology was experimental, not cold and speculative. The resurrection meant that even physical energy was available for his broken body (2 Co. 1:9). He could personally attest to the living presence of the Lord, for he had met Him on the road to Damascus. He saw himself as a witness (Ac. 23:11 mature 0).

Along with Paul's method being personal we see that his message was integrated with his suffer­ing. The one who had hounded Christian men and women to bring them to trial and death was oom­missioned in a remarkable way. Ananias had been told by the Lord about the chosen vessel and was informed "how great things he must (dei) suffer for my name's sake" (Ac. 9:16). There was a divine necessity for his suffering. We read of the catalogue of trials Paul had been subjected to in 2 Corinthians l1:23ff. But some similar to these he had managed to evade by claiming Roman citizenship, by making a rapid exit from a city, by appealing to Caesar, etc. Surely we are not to suppose that this strategy was carnal. No, bearing the name of Christ (Ac. 9:15) involved suffering.

D. W. Kemmler asks the question: "whether the personal sufferings actually experienced by Paul are ultimately only the consequences of the suffering which characterizes the preaching? . . . The preach-

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ing of the ·Cross must also be an expression of it" (Faith and Human Reason, 55).

Paul of necessity had to be a savour of life unto life to some and of death unto death of others (2 Co. 2:16). The one who could wish himself ac­cursed from God for his kinsman (Ro. 9:3) painfully saw that at times his preaching led to such a violent opposition that he had to pronounce Isaiah's judicial blindness on them (Is. 6:9f.; Ac. 28:25ff.), as they judged themselves "unworthy of everlasting life" (Ac. 13:46). We believe that in this way especially Paul fill~ up "that which is behind of the afflictions of Christ" in his flesh for the body's sake (Col. 1:24). On top of all this was the daily care of the ohurches. Paul was called to be a man of sorrows.

One outstanding feahrre of Paul's ministry and one frequently overlooked in Fundamentalist circles today is Paul's stress, not on emotiOns, but on reason. He stresses the role of persuasion (peitho). Man originally made in the image of God has a certain light from general revelation. Man can be reasoned with. The reasoning is not derived from vain philo­sophy, but rather "out of the sonptures" (Ac. 17:2) in the case of the Jews, and from general revelation illuminated by the Scriphrres to the Gentiles. The absurdity of idolatry and of polytheism can be argued with the unsaved, and this is not a farce. Man is a thinking being (Faith and Reason, 2). Earlier in his career miracles played an important role in authenticating the truth of the apostolic message. Fronl Acts 17 on we see a fadeout of the miraculous and a greater stress on the discursive method (4bid., 1If.). Paul's extensive training as a rabbi evidently was quite providential. TIus should not surprise us for he was ordained from his mother's womb (Ga. 1:15). From Acts 17 on we see the use of the tenn "discuss" or "conduct a discussion" (dialegomai) and it is usually related to Paul's methodology. For Socrates, Plato and Aristotle it was the art of per­suasion and demonstration in the foml of questions and answers. TIm method apparently is used in Berea and their nlinds are opened up as they re­search carefully the Scriptures. Paul associates with them (Instrun1ental case) and speaks to (pros) them (Ac. 17:17). Aooording to Kemmler, it involved: a preliminary investigation, the holding of an enquiry, putting the right questions, and sifting the evidence (Faith and Reason, 34). The right of private judg­ment is upheld. Even an apostle does not resort to logical bulldozing and coercion. "What Paul has to say has to be proved and made good in the arena of argument and counter arglUnent" (ibid., 35). Apparently the· synagogues often· were closer to a school than to a church. Above we listed many

words used to describe Paul's tea clung and preach­ing. Many of tllese will prove that Paul's message was highly intellectual. It resulted from the re­generation of the mind by the illumination of the H()ly Spirit. No wonder that Peter can assert that in Paul's messages are "some things hard to be under­stood" (2 Pe. 3:15f.). Paul was not interested in brai.nwashing people; he was intent on making dis­ciples or learners.

Paul's style was varied and always relevant. He could seize on an engraviI;lg, or on an idol, or on the controversy between Pharisees and Sadducees concenung tlle reSllYrection. It was fresh and vibrant, as he was aware of opening up mysteries lutherto kept largely concealed. It was compelling: people had to make doc-isions. It was incisive, reaclung the recesses of the heart. It oould be literary: the quotes from Aratus and Cleanthes are too apt to be just hackneyed phrases bandied about among the popu­lace, it would seem. Yes, while recognizing Paul's disdain for the artificiality of the orators and the spurious wisdom of the Sophists, Paul must be ac­knowledged as one of the master orators of all ages. The Spirit of God had come upon him and made him the chiefest of apostles. Even his birth out of due season was appropriate, for unlike the other apostles his nunistry was not to attest to tlle earthly ministry of Christ. Rather he was to stress the heavenly. The style of Paul was adapted to the situations he found himself in, as he ministered in public and private. The stYle was but an index of th", stahrre of the man. One cannot separate the man from his message. Tmth was being communi­cated through personality.

Endowed so richly in tlle spiritual and in­tellectual realm we can understand a response similar to Isaiah at the question: "Whom shall I send, and who will go for us?" (Is. 6:8). As the Apostle to the Gentiles he was prepared to cross cultural barriers. He knew that God had created of "one blood" all men (Ac. 17:26). He was a debtor to all men. His policy was one of integration, so he had to denounce severely Peter's policy which would have resulted in the Gentiles becoming second class citizens (Ga. 2:11).

III.

Now let us make an application of 01lY find­ings. As we face tlle weaknesses and errors mani­fested in today's evangelical world, we have reason to be alanned. In effect we have little doctrinal preaching and little stress on the Sovereign Grace which permeated Paul's message. We have that wluch is often closer to Pelagianism than Arminianism, for Arminius stressed tlle need for grace: preveluent,

WATCH FOR EDITOI 8 (376) THE GOSPEL WITNESS, January 24, 1985

awakening, following and cooperating (H. Bettenson, hearers, till they lift each other up, higher apdhigher, Documents of the' Christia'n Church, 375). None into the intensest thought, and the most impassioned could respond without it. Today's gospel 'often leaves emotion - higher and yet higher, till they are borne the' uriregen~rate master of his destiny with an im- as on chariots of fire above the \vorld, - there is a pot~nt God, incapabl~ of saving him; looking on. power to move men, ,to influence character, life,

desti~ly, such as no printed page, radio cabinet, or , In the, midst of evangelicalism is the Trojan silver screen can ever possess" (On the Preparation

Horse of unregenerate."believers" dragged il~ by Easy and Delivery of Sermons, 3). Believism. Entertainment, and anecdotal sermonettes sandwiched, betweell- a variety of musical packages Not only should preaching face men and are the order of the day. -Public relation specialists ,women with a response to the presence of Christ, promise instant he.:'1lth, sanctification,' financial suc- . but it should enlist the company_ of believers in the cess, etc. Instead of Paul's profwldity we have trite. evangelistic effort. Recently Dr. Peter Masters re~ and trivial messages damaging men's minds as well minded our students of the great increase in member­as their souls. The A.B.C.'s of salvation are often ship of the Metropolitan Tabernacle in theyear 1859. r.epeated ad nauseam. ' An examination of the written testimonies of those

joinmg the churoh showed that the large majority' What ·does our study 'suggest to us?, These had been first personally contacted by the members.

points we may \vish to expand on in our discussion Such was th~ effectiveness of Mr. Spurgeon's ministry. period later.

e) Preaching again must be related with suf-a)' Professionalism must be dismissed. The fering. Too many young pastors are disillusioned

selious work of the kingdom requires spiritual and by the carnal response of certain church members, consecrated 'men," convinced that a dispensation of and otller discouragements. 'We almost have come 'the gospel hasb~en -committed to them. to think that suffering is just accidental, based on a

b) More emphasis needs 'to be given to the organic naurre of the Bible. Texts need to be set

.in the 'history of redemption. Instead of the levelling tendency of finding as much truth in the Old Testa­

, mentas the Ne\V, we should recognize Augustine's

bad set of circumstances. In Paul's career it had a more integral place.

No doubt any attempt to r,eturn to apostolic type preaching. will be subjected to the smear' tactics of iliose who are prepared to transgress the command: "Thou shalt not bear false witness" (Ex. 20:16). It will no doubt be dismissed as' Hyper-Calvinism by those ignorant of the historic 'significance' of the term, with its association with supralapsarianism. But this Will be real evangelism, even though it is \vithout ' the sacramentalism of the altar walk. Maybe then we shall have the same confidence as . Paul, who was assured of the election of the 'Thessalonians as he saw their "work of faith", "labour of love" and "pa­tience, of hope" (I Th. 1:3f.).

maxim: '

The New is in the Old conce.:'lled,

. The Old is in the New revealed'

(quoted by E. J. You~g, Old Testament Theo-logy Today, 37). "

Special Revelation was progressive and truth shines, brightest ill the New Testanlent. Expository preaching is nl?eded to produce people of the Book, vaccinated \vith Bibline against all the vagaJies of the hour. ' '

c) 'The sharp division betweeI~ preaching and teaching should be questioned. People's minds and

, souls need to be stretched by a heavier illtellectual content. We need to ,resurrect the persuading and reasoning' ministry ,ill many parts of the world.

d) Preaching must be ,evangelistic~ J. A. Broadus wisely commented on the effectiveness of preaching: "When a man 'who is apt in teachmg, whose soi1lis OIl fire with the tmth which he trusts has saved him andhopes will save. otherS; speaks to his fellow-men, face ,to face, eye to eye, arid electric sympathies .flash to and fro between him and his '

BIBLIOGRAPHY

Barclay, W. The Gospel of Matthew, I. Bauer, Arndt, Gingrich. A Greek-English Lexicon. Bettenson, H. Documents' of the Christian Church. Broadus, J: A. On, the Preparation' and Delivery of Sermons. Bruce, F. F. The Book of Acts. ' Chadwick, W. E. The Pastoral Teaching of St. Paul: Dodd, C. H. The Apostolic Preaching and Its Development. Dupont, J. The Salvation of the Gentiles - Studies in the

Acts of the Apostles. Eadie, 'J. Paul the Preacher.

'Hunter, A. M. The Message of the New Testament. Kemmler, D. W. Faith and Human Reason. Stewart, J. S. A,Man in Christ.' Stonehouse, N. E. Paul Before the Areopagus. Wiersbe, W. W. The Best of A. W. Tozer. Young, E. J. Old 'Testament Theology Today.

'.S AN NUA·,L LETTER· THE GOSPEL WITNESS, January 24; 1985 (377)9.

WHAT KIND OF EARS HAVE I?

Like most preachers, I have more than one copy of the Bible. My favorite study volume is a large-type King James Authorized Version, which is helpful when one's eyes are deteriorating, but it is too bulky to add to baggage when one is travelling frequently. Moving from Muskoka to Toronto a few days ago to fill preaching appointments in the city and central Ontario, I decided to take with me a small copy of the King J ames Version, which I bought for my wife in Edinburgh, Scotland. She had used it for years, and had made numerous com­ments in the margins of this treasured copy of God's Word.

Above a column which contained the eighth chapter of the Gospel according to Luke, the follow­ing question startled me: "\\That kind of ears have I?" The query was in the handwriting of the servant of God who had been my partner for sixty years. (She went to be with the Lord two years ago) ..

BelO'W that strange hand-written title was the printed content of "The parable of the four soils." If you review it, using your copy of the Scripture, you will find that "the first sowing" was unproductive: the seed had fallen upon a hard trodden path; hmigry birds swooped down and devoured the grains. A second supply of seed fell upon hard rock, and withered. The third portion of seed fell among thorns that choked it. The fOlUth and last of the sowings was 100% successful. Falling upon good ground, it "brought forth fmit" (verse 15).

When the disciples asked the Lord Jesus for the meaning of the parable, He explained that He was using illustrations to help His followers to under­stand the significance of profound truths. His par­ables were designed to conceal "the truth" from dis­interested and antagonistic hearers, and to convey

10 (378)

"the tmth", and its meaning to those who sincerely wished to understand its significance. Christ in­dioated clearly that failure to grasp that which was true was directly due to unwillingness to accept it.

Note the emphasis upon the word "hear". It occurs in all three parts of the parable. In verse 18, the golden text of this impressive message of the Lord Jesus, we heal" Him say, "Take heed how ye hear". In a solemn wanting of the spiritual wealth which is made available to us by hearing, but lost by not listening, the Saviour says, "Whosoever hath, to hin1 shall be given; and to him that hath not, from hill1 shall be taken away that which he seemeth to have."

HO'W important it is to have GOOD EARS! What a tragedy to be deaf to the message and the music of eternity! A Christian woman said to me: "Father is at death's door, and he is in a coma. He has been unconscious for days. He does not know the Lord." I said to her: "He is still alive. Pray that we may have an opportunity to bring him to Christ. I will pray with you, and if hI') comes out of the coma, call me, any time of the day or rlight and I will come immediately." A few days later the phone call canle: "Father is conscious." I jumped into my car and drove to that home, walked into the sick room and she said, "I am so glad you came." And in less than ten minutes he had heard the Gospel, believed the Gospel, thanked me for coming, lay ba.ck 011 his pillow and went to be with Christ. How important it is to hear and to believe.

Do you wonder where Luella Holliday found that sb·ange question, "What kind of ears have I?" I do not know. I am quite certain that she did not get that word of wisdom from one of her husband's sennons. I am sure of that because I never a.ttempted to give an exposition of the eighth chapter of Luke. It might have been suggested to her while listening

THE GOSPEL WITNESS, January 24, 1985

to' a broadcast or telecast by Dr. Philpott (once her pastor) or Dr. Shields, or, \soine other pulpit giant., I am inclined, however, to believe that her emphasis upon tl,le importance of, listening to the Lord came directly from the words of Scripture and the ministry :of, Cod's Spirit. Her, mind was full of the Word ,of Cod. From early childhood she was brought up in a home where-the,Bible and' the teachings of the Bible were given first place. In young womanhood sl1e' sat under the pulpit ministry 'of Dr. Philpott, a great'expositor of the Word. He baptized her and (beli~veit or not) he approved the husband she chose, before arrangements for that 'event were com­plet~. She \ gr~duatooand post-graduated from

" Toronto Bible College. Agilin and again she enriched her husband's mind, proof-read thousands of pages

,'of biblical material iri, five different magazines, She uncovered the treasures of.Scriphue to five children. TIrree of, them became Baptist pastors, a daught~r served as a missionary 'in ,the Congo,' and one son, a Christian 'businessman was honoured ,with a doctoni.te:

Those who listened, to the Son of God as he painted 'the picture of thefour soils are gone. Millions have been' blessed, many saved, and many thrust into th~ harvest field by the truth of Luke chapter ,~. BiIt the Wo;d, of the Saviour is still a mighty force, and' it is still ~owing time. The divine Master of, the spirituaJ farmlands of the world is still sending

I forth labourers into His field. The seed must be 'sOwn. The,ehalJe,ngmg task of, world-evangelizati~n must be met. The basic con!iitipns pic~ured in Luke 8 have, not changed.

, ' The enemies and problems that faceq Cod's workmen in the New Testament times are the same today as those 'faced by tl~~ spiritual labourers of 2000 years ago. Some of the seed that we sow will be', snatched away'by Satanic vulhues. A number of the faithful' men and women who plant the seed in needy areas ,,\rill see some of their efforts frustrated by "cares", "riches"; and "pleasures", those thorns of yesterdaY,tllat are growing abundantly in our time. Human nature has not changed" but tlle, dynamic grains that are transferred to us from the divine seed-basket 'are able to tninsfoon multitudes:who are

I ,"dead llltraspasses' and sins;" The Lord of the, harvest is still tisirig His' workinen to reproduce 30-fold, 6O-fold, 100-fold'. Perhaps we can say tllat the ,s~cret of a ,'great and prOCious harvest" is, to hear Him; to listen to the "still smaJl voice", to perform

, ,tIie work that He ,assigns, to, avoid tlle dangers that He expbses, to, tmst H~ ,promises, to rely upon Him for .the increase; " '

" ',J ",

, Luke &: 11 takes us to the heart of our subject. There we read: "Now .this is the parable: the- seed is the Word of CocV' If,we fail to grasp that, we miss· the foundation of, Christian 'wi blesS. If .our ears are' not tuned to ,the God-breathed Scriphlfes arid toth~' /substihltionary ,work' of the Lord Jesus' Christ' oil' 'Calvary, we will have nothing to sow.

~. - 1

Tj:t'E GOSPEL WITNESS, January 24, 1985

Are we listening? All around us there are voices:- voices offering to us ,opportunities to see things, to hear, tllings, to do things; recommending roads to, wealth, advertising places of pleasure, crowd­ing the airwaves' with invitations to' engage in the work of, the world, the' flesh and the devit

There are many voices sQliciting our atten­tion, vO'iceS of religioUs fanatics, voices of, misguided educatiornsts who have, substituted a monkey an­cestry for divine creation, voices Of, anti-Christian marxists, 'voices' Of abortionists, a medley' of voices offering questionable entertainment, arid' nO't a few voices that sound like the lmdertolles of the devil himself. What kind ,of ears have you? Do yom ears' ta~e iJ:i, SOUilds' that are heavenly or noises t;hat' are eartllly? 'Do )'ou speciaJize in. hearing audible gar­bage, or arethey tuned to celestial choirs? There are noises tliat produce sorrow, suffering, shanle.and sin, but there are also sounds fuat spread love, joy, ~ace, happiness at home and at work. You can use lliose precious ears to' aCcumulate curses or bl~singl Pon't forget Luella Holliday's question: "What kind of ears have I?" Read Luke' 8 verses 1 'to, 18.' ,

"TAKE HEED' THEREFORE HOW YE HEAR!"

MISSIONARY NEWS. Fronr PaStor Grosrenattd of Valentigney' dnd

Montheliard, France '

In cO'ming to the end of '84 willi th~ words of Job' "we consider the wondrous wO'rks O'f God" (Job 37:14). "

The Perrots who have been pioneering, a work in Belfort have moved into the apartment -of the Montbeliard church to exercise a morepastoral'minis­try. ' Pastor Grosrenaud spends a week a ,month, in visitation and miriistry· III Belfort. Bible studies a)1d Lord's day servic~ are ,held regularly:

, In ValentiglleY an aparrrnent ill:' a densely populated area has been.', put to om disposaJ for a Wednesday Bible club for which we are gratefuL

A team from,' the EvangeJical Mission among North Africans moved into the Vruentigney church building to bring~' a testimony among the M'uslims. , ',In our camp we had 113' children' with the pelp of ,Matthias Radloff and Pierre Perrot as chaplains. ,

Our brother Ceo with his Bible van reaches the market places of the area ,tlwice a week.

Three bap~sms and six other additiO'ns of brotllers and sisters have enriched our two fellowships. '

For 1985 we hope to r~eive one or two teams from Emmaus in March and one or twO' teams from Operation Mobilization in the summer.

\ ' ,

'Vbat shall we say when we face a new year in such a world climate ,O'f uncertainty, 'fear, and threatenin'gs? We simply say in'the \~or::lsof Jeremiah, "This'l recall to my mind, therefore have I hope ... His' c~mpassions f,til not ... great is thy faithfulness!"

(379) 11

ARE YOU BROADMINDED? by Rev. David C. Fountain, M.A.,

Pastor of Spring Road Evangelical Church, Sholing, Southampton, England

How few people there are who would wish to be regarded as "narrow-minded", and yet how many "narrow-minded" peDple there are! Are you one of these? I am sure you would, prefer to be called "broadminded", but let us see \vhether or not you are.

In current usage the tenn is applied to people who see "no hann" in doing certain things, which condemned by a few people who are strict in their morals. Someone who does not gamble or go to the cinema, public house, theatre, and dance hall is called "narrow-minded". But is this an accurate definition? Someone once said to me, "you don't smoke, you don't drink, you don't go to the cinema, you don't dance, what do you do?" Evidently I was narrow-minded in their estimation. But let us look a little closer at the incident. Surely the person who did these things was the narrow-minded one; if he was not able to do these things, life would be empty and worthless! Yes, and how many people there are like this! If they were to be transported to a village where there were none of these amusements, etc., they oould not possibly enjoy themselves. All that seemed really valuable in life (in their estimation) would not be available! How quick such people are to condemn those who refuse to cOl'mpt their minds and bodies by sordid and harnlful entertainment, when they themselves are slaves to these things.

However, most people are very nalTow-minded in another direction. They look at life as though the very centre of the universe is themselves, and that everything that happens is important or unim­portant, good or bad, as it affects them. They do not mind if thousands perish in India through famine, but an wlcomfortable boil makes their world a very distressing one. The weather is only bad if it is bad for them. People are only nice if they are nice to them - and they will be friendly with only those who are of some advantage to them. They cannot possibly show Christian love - it is always love' "for a return" (to "get something out of it"). They look at everything in tenns of some personal benefit. Alas, even when someone dies, their eyes are upon what advantage it may bring to them!

There is no one more narrow-minded than the person who is selfish. But aren't most people rather selfish?", you may say. Yes, they are, and indeed most people are h'uly narrow-minded in this way.

But there are, even in these days, a few people who are truly "broadminded". Who are they? They are called Christians. Let me describe one to you.

He regards the Throne of God as the centre of the Universe - lU1d desires to please Him in his

12 (380).

life. The whole Universe i~ full of interest to him. There is not a plant or insect which has not some­thing to teach him about his Maker. He is never bored. However, there are things he hates in the world. He hates to see anything corrupted and spoilt through sin; and because people are so sinful so muoh that would interest him has been spoilt and ruined. There are many things that he cannot enter into, because his mind would be cormpted and His God offended. He sees the laws of God broken before his eyes every day - cmsing, swearing, sab­bath breaking, lying, adultery, greed for money, steal­ing, and hatre:d of God - and is repelled by films and dramatics which encomage him to do the same.

His vision is very broad. He does not just live from day to day as most people. He looks right allead into eternity. He does not have his thoughts resb'icted to his own welfare. He thinks of the glory of the Eternal and Infinite God - and takes an interest in things that take place allover the world. He sees the providence of God in every event that takes place. There is no such thing as "luok" with him. God has planned his life perfectly for his own good - yet God does not force hinl to do anything. H~ is interested in everyone he meets, and desires to tell that person of the best gift they can have (if they have not got it already) - an introduction to the Lord God of all - by pointing them to the Bible, the Word of God. He will spend time and money, and suffer inconvenience, to help someone whom he has never seen before, and may never see again in this life, to come to know Jesus Christ, who shall judge the world in righteousness. He is not selfish (though he has to battle hard against his corrupt nature) but desires to please God, and help all His creattues.

\Vhat a lie it is to call such a person narrow­minded. This world is full of lies, and that is one of the biggest. The Chnstian't life is God-centred. 'The life of the ungodly is self-centred. Is your mind lianited to all that affects you personally, or is the Lo'rd your God? Are you narrow-minded or broad­minded?

If ever a body of people have been called narrow-minded the "Puritanf (the name given to Christians living in the late 16th and early 17th cenhuies) have. But read a description of them by Macaulay, that great historian: - -

"The Puritans were men whose mi1¥ls had derived a peculiar character from the, daily contem­pwtion of superior beings and eternal interests. They ascribed every event to the Will of the Great Being for Whose- power nothing was too vast, for whose

THE GOSPEL WITNESS, January 24, 1985

inspection ilOthing too minute: To know Him, to s~rve Him, to en/oy' Him, tvas with them the great purpose,' of life.' If they knew little of the works of philosophers. and poets, they were deeply read in the oracles of God.,' If their names tt)e'renot found ,in, the !:registers of heralds,thiy were re.corded in

, the Lainb's book of Life. The humblest of them was, dbeing to, whose fate fl wonderful ',importance

, , be,longed, on ,whose slightest 'actions the spirits of Ught and darkness looked with anxious interest, who had been 'destined before Heaven and Earth were made, to en/oy a happiness which should continue ,when Heaven and Earth should have passed away."

How, broadminded they' were!

GIDEONS BLITZ' FRANCE

"The Extension ,Action Program brings to­gether 22, Gideons from five or six countries who at their, own 'expense travel. to a particular country fL!ld in a.period afabout, ten days assist the local

,Gideons there in a we}l planned and concentrated Scripture distribution ',~bUtz". Theire are usually two such programs annually. Over' the . past seven or eight years countries such as Brazil,Philippines, Korea; "Kenya, Nigeria 'and, Argentina have been piiited" ,(Gideon News). ' ,

Gideons distributed 233,136 copies of the Word , iIi ,Paris, ,exeeeding their' goal of· 200,000. TIus is the ' firsttiIne'that the Gideons have undertaken an ex­tension' project" in an 'a:ffluelit' coiuntry. Affluent yes, but very needy of the Word of God. for it is estllnated that orily ft~'epercent' .of the French people even own a Bible: Hotels that have never had Bibles were ,op~n for the 'Gideonininistry. French Gidoons from e~lps all' over france thae had a mmd to' work jained the extension tean1 from abroad' to' distribute ScliptlUes ',to' schaols 'in the Paris area that has a population, of ten, to twelve, millions.'

, Universi~es and secondary schaals were visited , ,but all the plaCements w'ere dane an the sidewalk. 'About50%·,.taok the Testaments in the universities but'mo'st taok 0~ in the secondary. schools.

This wark waS nat done without oppositian and same little illterlerence from the police whO' que~tianed the aqtivity of the GidOOl1s. When the, police realized what the Gideons were doing they

, apolDgized for interf~ring and let then} continue iil ,their work, of gaing into 48 universities and 144

schools. ' ' ,

, "w,hy dO' you, do 'this?" The students asked such questions which gave many opportwrities for witnessing. One, teacher suggested to' all his students

,to' get copies ashe was going to use them in the class: Imagine the .influence 6f over 200,000 Testa­ments . distributed amang students, the leaders af

, tomorrow) , "

,'. THE ,GOSPEL WITNESS, January 24, 1985

In same Cammmust areas hvelve yoor .aIds begaIl-.to fuow the Testaments at th& Gidoons and shouted 'at 'then~. Gad used the wrath of men' to' please Hinl for many would clutch' their Testarhents sa that' the denlanstr~tors could nat get them.' , ,

,Some 617 hotels were visited and, most af thenl received trili1}gual TestaIuents.

Such, a ,successful "blitz" will 1 encoUr~ge' . Gideons when bhey see' what can be dane when a team dedicated to Scripture distribution has a mind to work. Such a 'campmgn will also be a great encomagement to aur sister chmch in ,the Paris area where Senrinary graduate Paul Appere is labalU­filg. We join these dedicated warkers in prayer Jor a spiritUal harvest as a result of Scripture distribu.tiop.. Let us rest an the pramise, of G6d,' "So shall my ,word be thatg~th forth Dut of my mouth: it shall, nat retUrn unto. me vaid, but, it shall accomplish , that ' which I 'please, and it shall prosper ill the . thing ~vherel:o' I sent it" (Isa. 55:11).'

- W.P.B: .

from British Columbia

We have enjayed the paper for many years and believe it is ane af the best magazines that, comes, intO' aurhame. May God. bless yau in all your vmrk.,

SAD NEWS

, We were grieved to read an item in . The Baptist,' mble Trumpet, elititled, "48%' of 'Southern' Baptists Drink." ,

,The Atlantic Beacon repOrted, that 'the Rev. Ranald D. Sisk' of the Southenl B.aptist' ChristNin , Life CDmmission tald a recent denominatiDnal, con­ference in Glorietta, N.M., tJ1at ,many.SOuthenl Bap.. tists have drug problems and "it is high time we recognize it." Thase wi,th the problems are "dlinkillg, smqking, chewing, snarting, slliffing' and injecting; themselves," he s'aid.

AMONG OURSELVES',

We express aUr'sincere Christian sympathy to Mrs: Mellish and the family on the hoinegoing af Rev. Gardon Melfuh, on Januw-y8, ',1985.

,(>

, '

, vVe extend hearty cangratulatians toPastar and . Mrs. ,David Riven-a; Canary, IslanPs" Dn the birth af a daughter Elena, Deeember26, 'i9~, a sister for Abraham.

,SEND FOR EXTRA COPIES' OF THIS' ISS'UE " . , .-

FOR FREE' DISTRIBUTION

(381) 13

Bible School Lesson Outline OLIVE L. CLARK, Ph.D. (Tor.)

Volume 47 Second Quarter Lesson 6 February 10, 1985

GOD'S BOOK IS FOUND

Lesson Text: n Chronicles 34:8-21, 29-33.

Golden Text: "Is '11ot my word like a fire, saitb the Lord; and like ;a ihammer that breaketh in pieces?"

- Jeremiah 23:29.

I. 'The Temple Repaired: verses 8-13

Hezekiah's reign was prosperous, and he was blessed of God, for in answer to prayer the Lord per­fanned two miracles: the destruction of the anny of the Assyrians as they threatened Jerusalem (II Chron. 32:21), and turning back the shadow 10 degrees, lengthening the day, as a sign that Hezekiah would recover from illness (II Kings 20:8-11).

Hezekiah's wicked son, Manasseh, followed him as King of Judah, and then his equally wicked grandson, Amon. Josiah, the great grandson, was a good man and early turned to the Lord.

In Hezekiah's time the temple was cleansed and partially repaired (II Chron. 29), but not since the time of Joash, about 259 years before Josiah's time had it been thoroughly renewed (II Kings 12). Again it was almost in ruins because of the idolatrous practices under the wicked kings.

Josiah acted with energy and wisdom. As a wise leader he called in able men to oversee and do various parts of the restoration. Hilkiah the priest was in charge, and the workmen perfonned their tasks with honesty, without rivalry, jealousy or slackness (Mark 13:34). The Pastor is the leader of the local Church, and he should be able to count on the active support of the members.

The Levites, who had charge of the musical por­tion of the temple worship, were among the overseers, and it is possible the singers and instrumentalists sang and played while the work was going on. The music in our churches should be appropriate, worthy of the praise of God and not mere entertainment.

II. The Book Recovered: verses 14-21

While repairing the temple, the workmen found a copy of the Law of Moses, probably the temple copy of the Pentateuch which had rested beside the ark in the Most Holy Place (Deut. 31:24-27). Even the ark had been removed from its proper place, and. the Book of the Law lost to common knowledge. In our day the Bible is in many homes and places a lost or unused Book (Amos 8: 11,12). The people are not taught the principles of the authoritative, infallible Word of God.

The section of the Law which Shaphan the scribe read to the king was probably that dealing with the Lord's covenant with His people, and the consequences of obedience or disobedience to those principles (Deut. 28-30). The king grieved when he realized from the read­ing of the Book of God how far the nation had fallen (Rom. 3:20). The Word of God is as a sharp sword, piercing the hearts of people (Heb. 4:12). It shows them their sinful state before a Holy God, and pricks the conscience. It is like a hammer, breaking the stubborn

14 (382)

will, and like a mirror to pOint out how far they have drifted from the image of God (Jas. 1:21-25). Like fire, it will burn up the impurities and refine the true gold (Psa. 119:9; Jer. 5:14; Mal. 3:1-6; Luke 24:32).

The king realized that with the wrath of God resting upon them, judgment was inevitable (II Chron. 29:3-11; John 3:36). The disobedience of their fathers had been repeated, and again proved to be "the fruitful cause of many generations of continUed. sinfulness." Many in our day refuse to believe that judgment will be the portion of those who do not obey the Gospel of God's grace but continue to live in sin (Matt. 24:37-39; II Pet. 3:3-10).

It was painful for the king and the people to realize their sinful condition, but in the end it was bene­ficial, for the Word of God, like the surgeon's scalpel, hurts that it may heal. Josiah did not shun the light, but sought more light, ending five men to make further enquiries from Huldah the prophetess. Those who seek to know the will of God will find it (John 7:17).

III. The Covenant Renewed: verses 29-33

The Lord heard the humble cry of Josiah for mercy and sent a message of peace and forgiveness to him through the prophetess Huldah (vv. 23-28).

Realizing the great responsibility which rested upon him to lead the people aright, and in gratitude to the Lord for His mercy, the king called a solemn assembly of the priests, prophets and people (Deut. 31: 28-30; Josh. 24:1; II Chron. 29:20; 30:1; Neh. 8:1,2). As they assembled earnestly in the temple, Josiah himself read the words of the Law as contained in the Book which had been found. He stood· beside a pillar so that lall could see and hear him. As a wise and faithful leader, he first personally made a covenant witjl the Lord to obey His commandments.

The people were ready to follow their leader and made a similar covenant with the Lord to obey His word (Exod. 24:3~7; Josh. 24:14-25; Neh. 9:36-38).

The Word of God has always had a large place in the revivals of the past. It is God's instrument for salvation and for sanctification (John 15:3; I Pet. 1:23).

Volume 47 Second Quarter Lesson 7 February 17, 1985

GOD ISSUES A WARNING

Lesson Text: Jeremiah 36.

Golden Text: "Heaven land earth shall pass away: !but my words shall pot pass away." - Luke al:33.

I. The Word of God and the Inspired Prophet: verses 1-10

The ministry of the prophet Jeremiah began dur­ing the reign of Josiah and continued through the period when Judah was ruled by the last four kings, all of whom were wicked: Jehoahaz, Jehoakim, Jehoiachin and Zedekiah (Jer. 1:1-3). Most of his prophecies are con­tained in chapters 1-34, and the historical fulfilment of many is found in chapters 37-43. As a preface to this latter section, Jeremiah records this incident, which em­phasizes the fact that the Word of God is inspired and infallible.

During the reign of Josiah the Book of God had been found (II Chron. 34). During the reign of Jehoiakim the Lord commanded Jeremiah to record His Word as given to him from the days of Josiah to that time

THE G'OSPEL WITNESS, January 24, 1985

.f'; •... : ...

(Jer.· 30: 1-4). Some of these messages had already been written dowri, but all were now to be recorded and read to the. people.

God's purpOse for' this . procedure seems to' be three-fold (1). To inform the people of God's attitude to­ward their. sin an.d to warn of judgment. (2) To encourage repentance. 3) The Lord's willingness to forgive if they repented.

The Books of the Old Testament were written in the fOrln of scrolls or ro1'ls, made by· fastening together pieces of parchment, the name giveri to the prepared skins of. animals upon which the writing was done. The !i.croll would be . read as the secretary. gradually un­folded' it by means of two rollers: one at the beginning and the' other at the end. Teachers might like to ·make such a .roll by using two rounded sticks. In Jewish synagogues' the Law of· Moses can be. seen in this form.

All the Books of the canonical Scripture were iTIspired by the Holy Spirit (U Tim. 3:16). The. Holy

- Spirit· inspired Jeremiah to remember and correctly re­cord the words of the Lo~ as given to him (vv. 6,11; II p,et. 1:19-21). The actual writing was done by Baruch, Jeremiah's ·faithful secretary (v.' 18). The Lord inspired both the message and. the - messenger. . . Jeremiah could not read the message to the people

himself, as he had been put in prison as he was later by King Zedekiah, who accused him . of discouraging the people by his predictions that .Jerusalem would be cap­tured by the Babylonians, who succeeded the Assyrians as a great power (Jer. 32:1-3; 33:1). Baruch would read the messages.

II. The Word of God and the .'Insolent King: verses 11-32 . The word of' the Lord, as read by Baruch, stirred

the heart of one of the princes, Michaiah, and because of his testimony the ~es.sage. was read' to the other' princes. They were i'nterested and made enquiries, but some of them decided that the king should know the contents. They did :not seek the Lord in prayer, as did Hezekiah, . when theatened 'by the Assyrians (II Kings 19:14-19). At first they hid the roll, but the king de­manded it be read to him.

In the royal winter audience room of Jehoiakim a charcoal fire was. burning in a vessel of brass. Jehudi, the king's servant, began reading.' After reading several pages he would unroll the ·scroll with' his other hand. But the insolent king evidently cut off the rod at the 'beginning of' the scroll and the pages which had been read, and each portion after it was read.' Three . of the

. attendants . tried to intercede, but in· vain. The sacred . Word ofG-od was burr-ed. .

The . king showed 'no reverence or fear. He was angered· by the message with itS warning, and thought to get rid of its effect.sby destroying it. King Jehoiakim refused to repent. Many in our day attempt to destroy the influence of the Word 'of God, .claiming the right to tell which parts of it should be obeyed. They dishonour the Lord. by repudiating His revelation to us, and they dishonou~. the Incarnate Word .of God.

M~Ytimes. throughout history the Bible has been burned, but such treatment cannot prevent its promises 'and prophecies from being fulfilled. The Word of God is living, eternal and indestructible (Psa. 119:89; Matt; 5:18; 24:35;' I Pet. 1:22-2;5). Unbelievers may not want to accept the / truth, but· their unbelief cannot alter the

THE GOSPEL :WIT.NESS, January 24,.1985

facts. A person may tear up a parking ticket, but the .' Traffic Law remains.

The king could not prevent the Word of God from being fulfilled, nor could he stop the impending judgment which felt' upon the nation and also· upon' his own family, involved as' they were in his wicked deed. None of his seed should succeed him. His successors were not mem­bers of his family except Jehoiachin, or Coniah, as· he is called sometimes (I Chron. 3:16; Jer. 22:24) .. Zedeki~, the last king, was Coniah's cousin (II Kings 24:17).' Coniah's brief reign of three months' is .counted as noth­ing (v. 30). Probably Coniah was eighteen years of age (II Kings 24:8), not eight years (II Cbron. 36:9) .. Pre­sumably, . the text of II Chron. 36:9 became corrupted.

I The p'rophecy of death· with dishonour for Jehoia­kim ~as literally fulfilled when he was carried off captive by Nebuchadnezzar of Babylon, but died on· the way (v. 9; Jer. 22:18,19). .

From Spain .. Much Spiritual BleSsing

I receive great joy reading The Gospel Wit~ss. It's a good evangelical magazine and its articles are very' interestiJ,lg for me. I'm receiving with The Gospel Witness. very much spiritual blessing. Thank you very much for ·sending iII: to me. I want you to continue sending future issues to me. .

From Belfast, Northern {reland ... I have enjoyed reading T.heGospel Witness

over the years, and partiCularly the Senn<ID;Sof Dr. Shields, and the cOl~tributions of Dr. Holliday. Thank yO)l very mych for your, faithfuln~ss in sending IPe The Gospel Witness over the years~

I pray God will biess you and all the f<?lk at Jarvis Street and The Gospel Witness staff in future days in His service. ' .

\ From Kitchener, Ontario Timely articles

Your publication, The Gospel Witne,ss,.has been. a real blessing to us with its timely articles.' We are sure it will be a great blessmg· to. many in the future. I am enclosing money order for $5.00 and hope this will co-ver for. the publications you have

(sent us, so far. Wishing. you God's richeSt blessings in the future.

From Scarborough Se1id a complimentary copy

I enclose this note in order to give you the name and adch-ess of an American Pastor who asked me for The' Gospel Witness address in a recent letter. YOtl'd likely wantto send hima complimentary oopy, and he may 'well subscp.be thereafter.·

,0 . 0' .0 .. '

W eiVelcoine' such requeSts .. Help us get new subscribers by in~roducing others to "The Gospel . Witness". . -. " ,

(383) 15

TORONTO BAPTIST

SEMINARY

1985 Summer School MAY 27 to JUNE 28

Two T wo-Week Sessions:

May 27 - June 7 June 1 - June 21

One Five-Week Session:

May 27 - June 28

DAY AND EVENING CLASSES

This year's session will feature lectures by Dr. Douglas Vickers of the University of Massachusetts.

Dr. Vickers is a native of Rockhampton, Australia. He has studied with the University of Queensland, has re­ceived his Ph.D. in History of Economic Thought from the London School of Economics and London University (England) and has held the Chair in Economics at the University of Australia. Presently he is a Professor of Economics at the University of Massachusetts. Dr. Vickers' recent publications include "A Christian Approach to Economies and the Cultural Condition", "Economics and Man: Prelude to a Christian Critique", and "The Theory of ~he Firm: Production, Capital and Finance".

COURSES OFFERED - Day

CHRISTOLOGY IN CONTEMPORARY THEOLOGY - Prof. A. Djaballah

GREEK 1 - Prof. R. Wiebe

HEBREW 2 - Prof. P. Gentry

JOHANNINE THEOLOGY - Dr. G. A. Adams

MAJOR TRUTHS IN THE MINOR PROPHETS - Dr. G. A. Adams

PRINCIPLES OF TEACHING - Prof. S. Evans

THE JOY OF CHRIST-CENTRED TEACHING - Prof. L. B. Powell

COURSES OFFERED - Evening

THE CHRISTIAN AND LITERATURE Prof. S. Evans

THE CHRISTIAN AND ECONOMICS Dr. D. Vickers

PSYCHOLOGY AND COUNSELLING Rev. N. H. Street

CHRISTIAN ETHICS - several professors

Credits toward a degree or diploma may be obtained. Courses are offered subject to a sufficient registration.

TUITION and CREDIT GREEK 1 and HEBREW 2 must be taken for the entire five weeks and each is worth 6 semester hour credits. Tuition is $270.00.

Each two-week course is worth 2 semester hour credits. Tuition is $95.00.

The evening courses and the one week courses are worth 1 semester hour credit. Tuition for each Is $50.00.

Any course (excluding GREEK 1 and HEBREW 2) may be audited at half price.

Call or write for information, timetable and registration form:

TORONTO BAPTIST SEMINARY 130 Gerrard Street East Toronto, Ontario M5A 3T4 (416) 925-3263