Posted: 4/28/06
• Ada Ferguson to First Church in Texarkana as church counselor.
• Andy Hanson to Rose Hill Church in Texarkana as minister of youth and education.
• J.K. Minton to Central Church in Luling as interim pastor.
• Kyle Reese to Hendricks Avenue Church in Jacksonville, Fla., as pastor from First Church in San Angelo.
• Dave Towns to Little Deer Creek Church in Chilton as pastor.
Posted: 4/28/06
By George Henson
Staff Writer
AMARILLO—Neal Hughes feels certain about two things: Churches need to be started in multihousing environments, and doing so begins with prayer.
Hughes, the Southern Baptist national missionary for multihousing church planting, should know. As pastor of Hope Community Church in Montgomery, Ala., his congregation started 53 churches in apartment complexes. Since beginning work with the North American Mission Board, he has led in starting 88 churches in the trailer park communities that sprang up following hurricanes Katrina and Rita.
| Neal Hughes |
The congregations were started with the “Jericho Prayer Walk” for indigenous church planting. Just as the Old Testament reported the walls of Jericho tumbled after seven circuits of the city, Hughes said, seven weeks of prayer breaks down barriers to starting a church.
Hughes spoke during a church-planting conference sponsored by the multihousing outreach office of Amarillo Area Baptist Association.
Churches interested in multihousing ministry at a particular property should talk with management and assure them no one will knock on doors or disturb the residents, he said.
The first week of the process, volunteers walk the property, “praying the resurrected Christ through the locked doors,” and minister to the people who initiate conversations, Hughes said.
Any number of people can prayer walk the property, he said, but they should do it in groups of no more than two. The prayer should be conducted with the ultimate end in mind—an opportunity to see the Great Commission fulfilled in the lives of the people who live there.
Prayer walkers should avoid calling unnecessary attention to themselves, he advised.
The second week, volunteers arrive at the same time, and repeat the process. Hughes said most residents don’t expect people from the church to return. When they do, respect begins to build, and opportunities to pray with people individually will increase.
The third week marks a crucial point in the process—the arrival of a “person of peace,” he said.
The person of peace is the person God has placed in that particular setting to facilitate the ministry, he explained.
He told the story of a dramatic appearance of a person of peace during preparations to start a discipling group at an apartment complex when he still was a pastor in Alabama.
The second week of prayer walking, as his group approached the apartment complex, they heard a commotion. When they arrived, they saw a man and woman arguing loudly and profanely—and both were brandishing guns. Hughes recalled stepping between the pair—almost against his will—and he told them to go into their apartments and calm down. For some reason, they did.
When the volunteers returned the next week for their third week of prayer walking, the man met Hughes as he entered the property and told him to come with him. When they rounded a corner, a group of about 20 rough-looking men awaited them.
“We want you to pray,” the man told Hughes.
“I’m way ahead of you,” he replied.
He learned the man was known as Dirty Dog. Dirty Dog was by no means a Christian then, but by giving his approval, he became the man of peace for that apartment complex. Now, years later, Dirty Dog is a Christian and a leader in a Bible study group.
The fourth week is a continuation of prayer, “but begin to talk with the people of peace about what God is saying to your heart regarding their community,” he said. “Welcome any feedback, as well as their desire to be a part of this new work. Ask them to become your prayer partners.”
The fifth week marks another critical point, because some in the group will begin to think there has been enough praying and it’s time to move on to something different. Hughes counsels the opposite.
“As you pray, walk a little slower, and stay a little longer. God is seeding into the community not only their need for Christ, but also the church being birthed in their backyard. Become more public with your intentions.”
Weeks six and seven, continue prayer walking, but also have fliers with dates announcing a kick-off rally, he urged.
“During the prayer walk, ask the community to follow you back and join your team for prayer at the place you intend to start the new church. Almost always by the seventh week, a cluster of people you have been praying with would have committed their hearts to Christ and are ready for the new church to start,” Hughes said.
The last week before the church starts, hold a block party or kickoff rally with face painting, recreation for children, food and fun events, he suggested.
It is best if other volunteers can operate the block party so that the people who have been ministering among residents can continue to do so.
The ninth week, begin discipling groups for men, women and children, he said.
In the weeks to come, hand over responsibilities to leaders in the group, Hughes said. Start by modeling the way to do things, and gradually move into an assistant’s role, helping indigenous leaders as necessary.
Later, try to observe more than lead, and then leave the church to the people who live in the community, he added.
Target 18 months as the time for the people in the community to have full rein, Hughes said. While the volunteers who started the church are no longer there for services regularly, they still should continue to mentor leaders.
And since Hughes has seen the process work more than 140 times, he is sure it will work, and new congregations can be successfully started this way.
Posted: 4/28/06
| Evangelist Franklin Graham gives the invocation at the 2001 inauguration of President Bush. His Christian prayer on that occasion sparked controversy. (RNS file photo/Courtesy of the Billy Graham Evangelistic Association) |
By Adelle Banks
Religion News Service
WASHINGTON (RNS)—Re-tired Army Chaplain David Peterson models how he thinks sensitive Christians should pray in public.
“I pray in Jesus’ name, but I always give a little introduction, just two or three seconds: ‘I’m going to pray according to my tradition, and I encourage you to pray according to your tradition,’” said Peterson, a retired colonel who coordinates chaplain ministries for the Presbyterian Church in America.
“I think it’s important to show that not everybody is Christian, and we want to show respect.”
Peterson is responding to a growing conflict between principles of tolerance and free speech. The issue has figured most prominently in new guidelines directing U.S. military chaplains. But it’s also playing out at city council meetings, civic group banquets and even Boy Scout gatherings.
The conflict has centered on evangelical Christians following their tradition of praying “in Jesus’ name.”
Nationwide legal disputes reveal that some people are offended by prayers that refer to the Christian deity at the expense of other—or no—religious beliefs.
In response, some Christians, like Peterson, try to explain themselves before praying. Others use more generic and inclusive names to avoid creating offense.
“I think everybody pre-censors today,” said John Whitehead, president of the Rutherford Institute, a Virginia-based civil liberties organization. “We have a politically correct, obsessed society. The prevailing rule of the day is don’t offend anybody.” He said instances in which people’s prayers have been altered for the sake of tolerance have grown “worse and worse” in the last decade.
But Rabbi Steve Gutow, executive director of the New York-based Jewish Council for Public Affairs, welcomes the “general presumption” he has noticed of people shaping their prayers.
“I think we should find a way to pray that allows most other people around us also to find God,” said Gutow, who recently met with Air Force officials about their latest guidelines.
“When somebody prays in Jesus’ name, … I wonder if they couldn’t also find another way to bring God in the room.”
Last November, a federal judge halted sectarian prayers at the start of meetings of the Indiana state legislature after four taxpayers sued, saying the prayers violated the First Amendment’s Establishment Clause.
In February, Rep. Mike Sodrel, R-Ind., responded by introducing a bill that would remove the content of speech at legislative sessions from judicial review. The bill was referred to the House Judiciary Committee.
The American Center for Law and Justice has collected more than 200,000 names in a petition campaign that urged President Bush to sign an executive order that would permit chaplains to pray in public according to their beliefs.
That effort prompted the National Conference on Ministry to the Armed Forces to declare its support for the status quo. Religious accommodation policies “are being refined as needed through military channels,” the group told the Senate Armed Services Committee in a March 1 letter.
Guidelines from the U.S. Air Force, also released in February, say chaplains “will not be required to participate in religious activities, including public prayer, inconsistent with their faiths” but also state that “nondenominational, inclusive prayer or a moment of silence may be appropriate for military ceremonies … when its primary purpose is not the advancement of religious beliefs.”
Billy Baugham, executive director of the International Conference of Evangelical Chaplain Endorsers in Greenville, S.C., questions the terminology, which is not yet finalized.
“It implies that when a chaplain prays in the name of Jesus Christ, that he is … trying to advance his belief,” Baugham said. “That is simply not the case.”
Rather, he said, a chaplain is “simply stating the authority by which he makes the prayer.”
Responding in part to the Air Force controversy, the National Association of Evangelicals issued a statement on religious freedom calling for increased sensitivity by those who pray.
“A military chaplain may preside, preach or pray in sectarian language with a like-minded congregation that has voluntarily assembled,” the document states. “The same chaplain ought to use the more inclusive language of civic faith when praying at memorials or convocations with religiously diverse audiences.”
The statement has been endorsed by some of the NAE’s member denominations and called “very helpful” by Rear Adm. Robert F. Burt, the deputy chief of Navy chaplains.
Posted: 4/28/06
O’Brien appointed provost and executive VP at Baylor. Baylor University’s interim Provost Randall O’Brien has been appointed executive vice president and provost. He had served as interim vice president for academic affairs and provost since last June. O’Brien joined the Baylor religion faculty in 1991 and has been a religion department chair and acting dean of Truett Theological Seminary. He earned degrees from Mississippi College, Yale Divinity School and New Orleans Baptist Theological Seminary. He is an ordained Baptist minister and has been pastor of three churches and interim pastor at more than a dozen congregations, including Columbus Avenue Baptist Church in Waco, where he currently serves. O’Brien and his wife, Kay, an adjunct professor in Baylor’s School of Social Work, have three children—Elise, Shannon and Christopher.
TBM helps West Texas ranchers. Texas Baptist Men volunteers are meeting a ton of needs in West Texas—three tons, in fact. Texas Baptist Men volunteer John LaNoue hauled 6,000 pounds of donated cattle feed to Pampa, where it will be distributed to ranchers who lost much of their grass to recent wildfires. Members of First Baptist Church in Pampa helped unload the cattle feed and will distribute it. LaNoue, who delivered the feed on his way to preach at a revival at First Baptist Church in Wheeler, said the trip was perfectly timed by God. He was able to bring supplies to people who need and enable Baptists in Pampa to share the gospel by distributing those supplies.
Baptist Health Foundation grants scholarships to Wayland. Wayland Baptist University’s new bachelor of science in nursing degree program received funding for $50,000 in scholarships from the Baptist Health Foundation of San Antonio—enough to provide 10 full-time scholarships for one year at the San Antonio campus, said Diane Frazor, director of Wayland’s nursing program. The nursing program, with classes scheduled to begin this fall, was created in partnership with the Baptist Health System of San Antonio, where the school will share classrooms and labs.
Baylor graduate programs highly ranked. Baylor University’s Law School’s trial advocacy program ranked No. 6 in the United States in the latest edition of “America’s Best Graduate Schools” by U.S. News & World Report. The law school ranked 51st in the magazine’s top 100 list, one spot higher than last year. Baylor’s Hankamer School of Business ranked 77th among business schools, climbing 13 spots since last year, and Baylor’s School of Education ranked 98th among graduate education programs. Baylor tied with 12 other schools for the No. 90 spot in the top biological sciences programs category.
Carr named interim VP at Baylor. Paul Carr has been appointed interim vice president for marketing and communications at Baylor University. Carr, who has served as director of marketing communications, will succeed Larry Brumley, who resigned to accept an administrative post at Mercer University. Carr holds a journalism degree from Baylor. He was a reporter for the Waco Tribune-Herald and San Antonio Business Journal, a press aide for a congressional candidate in North Carolina and for an Arizona congressman in Washington, D.C., print media director for a 10,000-member church in San Antonio, and owner of his own San Antonio publications company. He and his wife, Amy, also a Baylor graduate, are members of Highland Baptist Church. They have three children—Sarah, Annie and Jonathan.
Correction. In the article titled “Prayers enable Texas team’s ministry in Spain & Portugal,” published in the April 3 issue, Jim Clayman, minister of music at First Baptist Church in Mineral Wells, is incorrectly identified as Jim Claymore.
Posted: 4/28/06
Last week, I spent time with ministers of education and administration at their annual retreat in Salado. These men and women carry crucial staff assignments, serving at the nerve center of our churches. Generally, they take off the pastor’s shoulders many of the organizational and educational details that otherwise would consume much time and energy.
I consider them gifted and godly friends and colleagues in ministry who play an often-unnoticed and sometimes-under-appreciated role. They have a special calling, and they need the faithful prayers of their congregations.
 |
| Executive Director BGCT Executive Board |
Their assignment—to provide lay-led Bible study—helps the church do all its work more than any other ministry or organization I know.
A properly trained and utilized Sunday school enables a church to fulfill its God-given assignment—help people grow into the likeness of Jesus Christ (Ephesians 4:15).
No single organization has done more to help churches care for one another, reach out to the lost, lead members to embrace biblical and spiritual values, teach the truth of God, provide time for intercessory prayer, minister to the needs of the community, and prepare minds and hearts for worship.
Jesus said as we bring people the gospel and baptize them, we must teach them to obey all his commands. Surely, he must have had in mind something like a church with a strong Sunday school ministry for all ages.
God bless the men and women who faithfully serve our Lord and his people by investing their lives in training and equipping for service all the people they can gather.
From Salado, I drove to Austin, where I had the opportunity to open a session of the Texas Senate in prayer. The Senate passed a resolution in appreciation for the life of Phil Strickland, our Christian Life Commission director who went to be with our Lord in February.
Here is the prayer I offered:
“Our Father, you are in heaven, but we are not yet. So, in the meanwhile, may we be like trees planted by streams of water which give fruit in season and whose leaves, even, do not whither away. For that to be so, the Psalmist reminds us, we must not walk in the counsel of the wicked or sit in the seat of mockers. We find genuine delight in doing the will of God, and we give careful thought to the way that is your way.
“We give thanks, today, for the life of a man who lived among us like that. He lent the weight of his powerful convictions and integrity to move debate and decision-making forward. He helped us all to do right and give care for the least among us by the force of the facts, common sense and ethical values which he pressed upon us.
“You know, O Lord, that Phil Strickland prayed for these men and women. And he not only prayed they would have both divine wisdom and moral courage, he prayed for their families, for their well-being and for their faith.
“O Lord, bless them in their work this day and every day. We end our prayer with the words of Jesus: ‘Let your will be done on earth as it is done in heaven.’ Which surely must mean, at the very least, that we will use the power and influence of our lives to bless and teach all the children of Texas.
“In his name, I pray. Amen.”
We are loved.
Charles Wade is executive director of the Baptist General Convention of Texas.
Posted: 4/28/06
By John Duncan
I’m sitting here under the old oak tree, thinking about the ascension of Christ. “Ascending” sounds like something you do when you climb a ladder. “Ascending” sounds like an eagle riding the wind to new heights. “Ascending” is what my middle daughter did when she was young when she climbed on top of the refrigerator.
The thrill of Christmas and Easter buzz like sirens around the church and even in the world. Rightly so, because, as Christians, we circle those dates on the calendar and celebrate them in the glory of Christ. Ah, what glory it is! The poet Gerard Manley Hopkins once said, “Glory be to God for dappled things.” I looked up “dappled” in the dictionary. It means to mark with different colors. Christmas and Easter add color to the Christian calendar, the church and the Christian life. Where would we be without those dappled things? And, how drab and dull and colorless our lives would be without Christ in Christmas and Easter?
| John Duncan |
We find in the Bible after Jesus’ resurrection appearances in a place like Galilee, where Jesus ate fish with his disciples, that Jesus went to a region near Bethany and ascended. Paul writes to the church at Ephesus and indicates “Jesus ascended and gave gifts to men” (Ephesians 4:8). What gifts were given? After all, of the ascension we only know that Jesus lifted up his hands and blessed the disciples and parted from them and was carried up into the heaven (Luke 24:50-52).
Did he ride the whirlwind, summoned by a chariot of fire and horses of fire, like Elijah? Did he just suddenly disappear like Enoch, as the Bible says, “and Enoch was no more”? Did a giant hand reach down and carry him to heaven? Did he fly in the air with grace like Michael “Air” Jordan in his heyday, rising for a basketball dunk only to ascend and never to return from flight to earth? We do not really know. The Bible says simply: “… he went up …” (Acts 1:10).
When my daughters were small, Easter approached. The church discussion surrounded the story of Christ and his resurrection and, apparently, the Trinity, God as Father, Son and Holy Spirit, three-in-one.
I should tell you at this point in the story that I have three daughters—Amy, Jenifer, and Melanie. Amy lives as the oldest, the one who always asked theological questions. Once when we had the Lord’s Supper, she asked, “Mom, is this the last supper?” and she is also the child who, when seeing Jesus hanging on the cross in a children’s book, blood running down his forehead, exclaimed, “That’s gross!” Theology speaks.
Jenifer is the child who climbed the refrigerator, the happy child forever laughing and smiling and, like her mother, bringing the fun to life. She once told me, “God is in our heart—and so is Santa Claus!” Faith and fun capture the beauty of her essence.
Amy and Jenifer are in college. Melanie, the youngest, is in high school now. She, to this day, is the child full of answers, the right word for the right moment that will cause you either to think seriously or fall out of your chair with side-splitting laughter. Her quick wit illumines the world. Melanie once asked me, “Daddy, what is joy?”
“It’s kind of like happiness on the inside but more than that,” I replied in simplicity.
“Well, I’ve got lots of that, don’t I?” she responded without a thought. And she does have lots of joy!
When my daughters were younger, the eldest two in elementary and Melanie in kindergarten, Amy, the theologian, asked the question in the days before Easter: “Daddy, I don’t get the Trinity, how can they be three in one?”
“Wait here,” I said, eager to explain as Jenifer and Melanie listened and observed.
I walked over to the refrigerator, found an ice cube and an egg and returned to the table where all three daughters sat. I began to explain: “It’s like this: Father, Son, Holy Ghost, three-in-one.” I held up the ice cube: “Three-in-one, frozen it is ice; it can also be vapor; melted, it is water; three-in-one!” I threw the ice cube in the kitchen sink.
I held up the egg: “Three-in-one: the egg is a shell, a white and a yoke; three-in-one.”
Satisfied, they all watched, listened and responded nonverbally as if to say, “We got it!” I often encourage parents to give simple answers to deep theological questions with children. I had done that myself. Simplicity rules! No more questions emerged, and they went about their business until the Saturday before Easter.
On the Saturday before Easter, all three girls stood at the kitchen table while their mother, Judy, helped them dye, decorate and color the eggs, making them “dappled things” in Easter glory. They colored the eggs when, suddenly, one of the eggs cracked. Melanie ever ready to answer the moment with words, stood back and shouted as the cracked egg leaked its yellow yoke on the table, “The Holy Spirit is leaking out!” three in one had stuck in her brain from the Trinity discussion, and now one of three leaked out of the cracked egg—in her mind, the Holy Spirit.
Ah, childhood moments of memory. Ah, the glory of dappled things and words fit for the right time. Ah, oak trees and Easter and cracked eggs and the Holy Spirit leaking out! Ah, the death (gross!) and burial and resurrection and ascension of Jesus.
Jesus ascended, and he gave gifts to men. Christmas dapples the world with the story of Christ’s birth. Easter dapples the world with glory. The ascension is when the Holy Spirit leaked out.
The Holy Spirit hails as one of the great gifts. The Spirit convicts, commends, guides and comforts. I am not sure how nor what specific steps to take to get the word out, but the 40 days after Easter remind us of the message of the gift of the Holy Spirit who has “leaked out” in believers and who moves like mist over the waters and shows up to bring grace and help just in the nick of time.
Jesus went up and the Holy Spirit leaked out. And we daily sense the blessing of this great gift. Daily he gives gifts. Will we receive them with thanks?
John Duncan is pastor of Lakeside Baptist Church in Granbury, Texas, and the writer of numerous articles in various journals and magazines. You can respond to his column by e-mailing him at jduncan@lakesidebc.org.
Posted: 4/26/06
BaptistWay Bible Series for May 7
• 1 Samuel 24:2-15; 26:6-12
By Joseph Matos
Dallas Baptist University, Dallas
Have you ever been falsely accused? Perhaps someone has accused you of taking something from them in the workplace. Maybe they perceived your presence as a threat to their advancement, even though nothing could be further from the truth.
Throughout your defense, did your accuser remain unconvinced? Did the accuser interpret wrongly your defensiveness as a cover for guilt? This was the situation in which David found himself.
Recall that 1 Samuel 20 concluded by telling us that when his fears were confirmed—and Jonathan was convinced—that Saul wanted to kill David, David fled. He was an innocent man whose life was in danger.
Chapters 21-23 further corroborated those fears. David traveled from place to place, with Saul and his men in constant pursuit. Some, like the priests of Nod, helped David in his hiding (21:1-9). They did so at great personal risk. When Saul discovered they had aided David, he killed them. Only Abiathar escaped (23:6-23).
Saul’s son Jonathan also met with David. In their meeting, Jonathan, in almost prophetic fashion, assured David Saul would not harm him. He even declared David would indeed become king of Israel. Jonathan then revealed Saul knew this as well (23:15-18). The implication: Saul’s jealousy was the root problem. David was the target of that jealousy.
Saul had his supporters, too, though. Doeg the Edomite told Saul of the aid rendered David by the aforementioned priests (22:9), resulting in their deaths. The Ziphites also were all too eager to inform Saul of David’s movements (23:19).
Not surprisingly, then, informants like these in both chapters 24 and 26 led Saul to David. These chapters record two memorable exchanges between David and Saul.
Without going into detail here, it is important to note that chapters 24 and 26 share striking parallels. One would do well to read them side by side so as to observe their similar structure and content. A few examples will suffice.
Both chapters relate how Saul learned of David’s position. It is reported 3,000 men accompanied Saul. Both times Saul unknowingly came to rest close to where David was hiding, each time in a vulnerable position. David’s men interpreted these “chance meetings” as God’s way of placing Saul into David’s hands. David secretly approached Saul and left with something belonging to him. In chapter 24, he cut a part of Saul’s robe; in chapter 26, he took Saul’s spear and water jar. David refused to harm Saul each time.
Afterward, he called Saul out to show him he meant him no harm. David sought vindication from God regarding his own innocence and the willingness to pay the consequences if he was guilty. Surprisingly, Saul confessed his own guilt and declared David had treated him better than he had treated David. Saul even offered a blessing on David’s future. In 24:20, Saul acknowledged David would become king. Then each chapter ends with David and Saul parting company.
When read together, these stories about separate incidents reveal the character of David in his response to Saul’s false accusations. Never had David intended to harm the king. Given two opportunities to rid himself of his enemy, David showed self-restraint.
In the first encounter, though he intended only to show Saul he could have killed him but didn’t, David became “conscience stricken” (24:5) for doing nothing more than cutting a portion of Saul’s robe. In the second encounter, he stayed the hand of his assistant Abishai who offered to kill Saul for him (26:8-9). Not only would David not harm the king, he would not allow anyone else do so.
Numerous times throughout these two chapters, David voiced the principle by which he operated. Saul was the Lord’s anointed, and it was improper to raise one’s hand against the Lord’s anointed (24:6, 10; 26:9, 11, 23).
In addition, David maintained a respectful attitude toward Saul in these exchanges. He referred to Saul as “my lord the king” (24:8; 26:17-19) and “my father” (24:11). Ironically, Saul referred to David as “my son” (24:16; 26:17, 21); whereas in previous chapters, he used more distant language (“son of Jesse”). David had resolved to let the Lord deal with Saul in the proper time and fashion.
To be sure, had David killed Saul when he had the opportunity, he quite possibly could have become king sooner. God had promised David the throne, hadn’t he? Maybe God had delivered Saul into his hands on these occasions as David’s men believed. David did not accept this. Also, this would only have served to confirm to Saul’s supporters his accusation that David actively sought the throne. After all, how could David prove he was not trying to kill Saul if he had killed him?
David trusted the Lord to vindicate him (24:15). In the meantime, he proved time and again he never had designs on killing Saul. Despite having the opportunities, he did not follow through. Even later, when Saul would die in battle, opening the way for David to become king of Israel, David chose to grieve rather than rejoice (1 Samuel 31; 2 Samuel 1).
Trust in the Lord. Remember, he said “It is mine to avenge, I will repay” (Deuteronomy 32:35; Romans 12:19). Not only should that bring us comfort; it should remove a great weight from our shoulders.
Discussion questions
• Is David’s response a model for how we should act or just a record of what he did? Explain.
• How might the history of Israel in general and the life of David specifically been different had he taken matters into his own hands?
• Would David have been justified in killing Saul?
• What is the proper response when we are wrongly accused?
• What further harm can we cause when we fail to act nobly?
Posted: 4/26/06
Family Bible Series for May 7
• Ruth 1:15-17; 2:2-7, 10-12; 4:13-17
By Greg Ammons
First Baptist Church, Garland
Adoniram Judson was a Baptist missionary to Burma for almost 40 years. His motto was “devoted for life.”
During the month of May, our lessons will center upon women of devotion. Each Sunday, we will look at a devout woman from the pages of Scripture who served God faithfully. This week, we will look at Ruth, who was a woman of character, grace and service. From her example, we learn about caring for other people.
Commitment to care for others (Ruth 1:15-17)
It was a sad scenario for three women during the days of the judges. Naomi and her husband lived with their two sons in Moab.
Sadly, all three men died and left three widows. Naomi planned to return to her homeland of Judah and insisted her two widowed daughters-in-law remain in Moab and remarry. One of the women, Orpah, did so. However, the other daughter-in-law, Ruth, committed to continue with Naomi and care for her.
Ruth uttered the famous words, which we often hear in wedding ceremonies: “Don’t urge me to leave you or turn back from you. Where you go, I will go; and where you stay, I will stay. Your people will be my people and your God, my God” (v. 16). Ruth committed to die with Naomi and pledged that only death would separate them (v. 17).
How do you define “commitment”? One minister defined the word by saying: “Commitment is offering God a blank sheet of paper with your name signed at the bottom of the page. Then, you allow him to fill in the blanks.”
Often, Christians are called upon to care for others. This frequently involves a commitment on their part to be a caregiver. Yet, God will bless them and empower their care.
Take the initiative to care for others (Ruth 2:2-7)
After Ruth committed to care for her mother-in-law, they returned to Naomi’s home in Bethlehem. Once there, Ruth took the initiative to provide for the more aged Naomi. It was not easy for two women to make a living in a male-dominated society, so Ruth went to the fields to gather up leftover grain (v. 2)
When the owner of the field, Boaz, inquired about Ruth, the foreman replied she was the Moabitess who came back to Judah with Naomi. The foreman noticed Ruth’s aggressiveness by stating, “She went into the field and has worked steadily from morning till now, except for a short rest in the shelter” (v. 7).
Often, Christians will meet the needs of another person if they are backed into a corner and forced to do so. However, God blesses those people who take the initiative and are aggressive in caring for someone else and meeting needs. Is there someone in need whom God has placed upon your heart? Take the initiative to care for needs.
Sacrifice in the care of others (Ruth 2:10-12)
Boaz was impressed with Ruth’s commitment. He invited her to stay with his servant girls. She wondered aloud why she, a foreigner, had found such favor in his eyes (v. 10). Boaz mentioned the sacrifice Ruth made in order to take care of her mother-in-law (v. 11). He said: “May the Lord repay you for what you have done. May you be richly rewarded by the Lord” (v. 12).
Both God and others notice when you sacrifice to care for another. Many Christians must sacrifice personally in order to care for others. Whether it is an aging parent, raising a grandchild or some other need, God will bless such a sacrifice.
Elisabeth Elliot was the wife of former missionary Jim Elliot. They served among the tribal people of Ecuador until Jim was killed by the natives. As a new widow with a 10-month-old daughter, Elisabeth chose to remain among the savage tribe and show them Christ. Elisabeth once said: “To be a follower of Christ means, sooner or later, a personal encounter with the cross. And the cross always entails loss.”
God blesses those who care for others (Ruth 4:13-17)
God blessed Ruth tremendously for her commitment to care. Other women of the community noticed Ruth’s godly devotion and declared to Naomi that her daughter-in-law had been better to her than seven sons (v. 15).
Ruth married Boaz, and they had a son, Obed, who became the grandfather of David, one of the greatest kings in Israel’s history. Also, God blessed the lineage of Ruth and brought forth his Son, Jesus, as a descendant. God will honor those who selflessly care for others.
The elderly woman stood in a long line at the post office. Eventually, she made her way to the front of the line and asked for a book of stamps. A gentleman nearby said, “There is a machine in front that will give you a book of stamps and you will not have to stand in line.” The woman replied, “But, the machine won’t ask me about my arthritis.”
There is no substitute for the human touch. Perhaps God wants to use you to care for someone in need beginning today.
Discussion questions
• What is the most difficult part of caring for another?
• What sacrifices are you willing to make to care for others?
• How have you seen God’s blessings when you care for others?
Posted: 4/26/06
Explore the Bible Series for May 7
• Isaiah 49:1-53:12
By James Adair
Baptist University of the Americas, San Antonio
Isaiah 49:1-6
Martin Luther King Jr. was a civil rights leader and a Nobel Peace Prize laureate, and he also was a modern-day prophet. He spoke the words of God to a white America unwilling to give up its privilege and prejudice, and he spoke to a black America that needed to hear that God cared about their plight.
In the last speech of his life, delivered in Memphis on April 3, 1968, he hinted at a self-awareness that he was a prophet of God. As a prophet, he realized his words would outlive him, because they were filled with power from a divine source.
Despite his very human desire to see the end result of all his efforts, he recognized that, like other prophets before him, he might not. Nevertheless, he was committed to doing God’s will, no matter the cost.
We know very little about the prophet who speaks in Isaiah 49, often referred to as Second Isaiah or Isaiah of the Exile. We do know he was aware of God’s call as a prophet, and he was committed to getting God’s message to his people, regardless of the consequences.
This passage is the second of four Servant Songs in the latter part of Isaiah. Christians have traditionally seen Jesus as the fulfillment of these prophecies, while Jews have traditionally regarded the people of Israel as the servant of these songs.
The word “Israel” in verse 3 almost certainly is a gloss added to the Hebrew text to emphasize this interpretation. The Septuagint adds “Jacob” and “Israel” to 42:1, the beginning of the first Servant Song, for the same reason.
These re-readings of Scripture are an age-old way of making prophecies relevant to the current age, but it equally is appropriate to consider the context of the original prophet, who spoke to his people during the Babylonian exile.
This prophet was aware God had chosen him to speak words of encouragement to his people, but he felt like a failure because he didn’t see results. “I have labored in vain, I have spent my strength for nothing and vanity.” Yet he trusted God would recompense him for his faithfulness: “Surely my cause is with the Lord, and my reward with my God.”
As a result of his faithfulness, he received a new message, a message built on his previous word of liberation for his people. “It is too light a thing that you should be my servant to raise up the tribes of Jacob and to restore the survivors of Israel; I will give you as a light to the nations, that my salvation may reach to the end of the earth.”
God’s message of liberation from oppression was a message that resonated with the whole world, not just with his fellow Jews in exile. The prophet realized God was concerned about the whole world, not just the chosen people. All true prophecy contains a message for the world, not just a select group.
Martin Luther King spoke primarily to audiences of African- Americans, but his words were meant for all Americans, indeed for the whole world. Freedom, justice, racial equality, peace and an end to poverty are issues that apply to all people, in our day as much as in 1968 or in 550 B.C.
Isaiah 50:4-11
The Texas Legislature currently is meeting in Austin in a special session designed to deal with issues related to public education. Surveys show Texans rank education of children as one of the state’s top priorities, and the third Servant Song reminds us of the importance of the education ministry within the church, as well as in the wider context.
The New International Version of the Bible translates the first part of this passage, “The Sovereign Lord has given me an instructed tongue,” while the New Revised Standard Version translates the passage as, “The Lord God has given me the tongue of a teacher.” Both translations emphasize the importance the prophet placed on sharing the word of God with his contemporaries.
Teaching is not always easy, for it sometimes is met with opposition—more often verbal than physical, but opposition just the same.
It is important for our churches to have teachers well-versed in their understanding of the Bible and theology, but it is equally important to have teachers open to listen to and learn from their students. We need teachers who know how to elicit more from their students than the standard “Sunday school answers.”
Isaiah 52:13-53:12
The fourth Servant Song is the best known to Christians, because parts of it are quoted in the New Testament and applied to Jesus’ crucifixion. It is a regularly scheduled reading for Good Friday in the lectionaries of many liturgical churches.
In its original historical context, it probably applied to the prophet who spoke the words of these chapters, perhaps after his death, but as Christians we recognize the words apply even more significantly to the life of Jesus, especially the events surrounding his passion.
The book of Isaiah was well represented in the manuscripts found in the Judean Desert near the Dead Sea, and one of those manuscripts, containing the complete text of the book, has an interesting addition in 53:11. Whereas the standard Hebrew text reads, “After the travail of his soul he shall see, and he shall find satisfaction,” the Dead Sea Scroll says, “After the travail of his soul he shall see light, and he shall find satisfaction.”
This reading, which is probably original, reminds us that there is always a light at the end of the tunnel. No matter how much we have suffered, and no matter what struggles lie ahead in our future, God’s light awaits us at the end of our journey.
Discussion questions
• To what extent can the words we speak as Christians today be considered prophetic? What can we do to speak more prophetically to the world around us?
• Can you think of any modern-day prophets? How does society as a whole treat them? How does the church treat them?
• In the light of the potential for conflict, how do we recruit Bible study teachers and other teachers in our churches? What qualifications do we expect our teachers to have, if any?
• Which parts of the fourth Servant Song seem to apply most directly to the life of Jesus? Are there any parts that do not seem to apply to Jesus?
Posted: 4/20/06
BaptistWay Bible Series for April 30
• 1 Samuel 20:1-18; 35-42
By Joseph Matos
Dallas Baptist University, Dallas
We interpret the phrase “blood is thicker than water” as meaning family relationships are stronger than, and thus superior to, any other kind of relationship. When pressed to decide between family and others, family prevails.
There are times when this philosophy is sound but also times when it is misguided. In 1 Samuel 20, Jonathan was caught between his father Saul (blood) and his best friend David (water). How would he decide between the two?
1 Samuel 20 continues where chapter 19 ended. There Saul made a second personal attempt on David’s life, again by throwing a spear at him (19:10), resulting in David’s flight. In flight, David sought out Jonathan. He had questions needing answers. David’s main question in essence was, “What have I done to Saul that he now wants me dead?” (20:1).
Jonathan was not oblivious to Saul’s actions toward David. In chapter 19, prior to this second attempt on David’s life, Jonathan had confronted his father on David’s behalf. He reminded Saul that David had done him no wrong. Rather, just the opposite; David had benefited Saul through his military victories (vv. 4-5).
Seemingly convinced by Jonathan’s pleadings, Saul reassured Jonathan he would not harm David (v. 6). Apparently, it was because of his recollection of these words and his confidence in his relationship with his father that Jonathan claimed ignorance about such a plan to kill David. Surely, Jonathan told David, Saul would not do anything without informing him about it (20:2).
David assured Jonathan of the truthfulness of his own claim— “David took an oath” (v. 3). He also offered a possible explanation as to why Saul would withhold such information from Jonathan. Saul, David surmised, knew of the close bond between him and Jonathan and knew if he did hurt David, Jonathan would be grieved. Again, David stated the gravity of the situation—“there is only a step between me and death” (v. 3).
Truly, Jonathan was torn. His loyalty was tested. He thought he had reason to believe his father. But he also had no reason not to believe David. In an action indicating his trust of David, without rejecting loyalty to his father, Jonathan could only say, “David, I’ll do whatever you want” (v. 4). His true loyalty was to the truth, and he was willing to do what was necessary to get at the truth. He would concern himself with what to do once the truth was discerned.
The New Moon festival was the next day and David was required to attend with King Saul. But he would not attend. In the event Saul inquired of David’s whereabouts, Jonathan was to tell Saul that David had requested him (Jonathan) to attend an annual family sacrifice instead.
By Saul’s reaction to David’s absence, Jonathan would know his father’s intentions. David gave Jonathan even further reason to trust him when he requested that if he indeed was guilty of any wrong doing, he preferred that Jonathan kill him, not Saul (v. 8).
Jonathan gave David reason to trust him in return. He again denied any knowledge of plans to kill David, but if he did know, he would certainly tell David (v. 9).
As events were to unfold, Jonathan agreed to inform David of Saul’s response. In this conversation, Jonathan again demonstrated where his loyalty lay. Not only was Jonathan loyal to the truth; he was also loyal to the plans of God. Verses 13-15 suggest Jonathan was aware of the fact that David was one day to be king. Jonathan invoked a blessing on David reminiscent of royal blessing—“may the Lord be with you” (v. 13) and requested mercy be shown to his household when all David’s enemies had been destroyed.
God had called David to be king. Saul posed a threat to that taking place (even if at this point he did not know David was to succeed him). Jonathan, however, had to decide if he would follow his father’s plans or the Lord’s plans.
Together, David and Jonathan reaffirmed their covenant to one another (vv. 16-17).
When the New Moon festival arrived, Saul noticed David was absent. Saul supposed David was unclean and could not attend. One wonders if Saul had become so delusional by this point he could not clearly see the reason for David’s avoiding him.
The next day, however, David was absent again. When Saul asked of David’s whereabouts, Jonathan gave the explanation he had discussed with David. He even went further to remove any guilt from David by stating David’s brothers “ordered” him to attend the family sacrifice (v. 29).
Saul was not satisfied with this explanation. He became enraged at Jonathan, using pejorative language of him (and his mother for that matter). Again, Jonathan pleaded David’s innocence. But Saul attempted to kill Jonathan, his own son, by throwing a spear at him as he did David.
Jonathan finally found out the truth about his father and he left “in fierce anger.” But his anger was mixed with grief at “his father’s shameful treatment of David” (v. 34).
Following the agreed upon method, Jonathan informed David of Saul’s reaction. They kissed and wept together (v. 41). Then Jonathan sent David away; though their friendship was sealed.
Jonathan did not live according to the contemporary interpretation of the phrase “blood is thicker than water.” He lived by another principle, another loyalty—a sense of truth and justice and obedience to God.
Discussion questions
• What might have happened if Jonathan lived by the phrase “blood is thicker than water”?
• How do you choose between competing loyalties? What should be the deciding factor?
Posted: 4/20/06
Family Bible Series for April 30
• Acts 2:1-4, 22-24, 32-33, 36-41
By Greg Ammons
First Baptist Church, Garland
The beautiful float made its way through downtown Pasadena, Calif., in the Tournament of Roses Parade. Suddenly, the float sputtered and slowed to a stop. It ran out of gas. The entire parade halted until someone could get gasoline and refuel the float. Ironically, the float represented the Standard Oil Company. It was striking to see a float representing a vast oil reserve sitting powerless because of a lack of fuel.
Many believers in Jesus Christ have difficulty sharing their faith. They often feel powerless in witness. Yet Jesus promised all power would be given to us (Matthew 28:19). The early disciples realized this power as the Holy Spirit helped them witness.
The Holy Spirit equips witnesses (Acts 2:1-4)
The celebration of Pentecost came 50 days after Passover. The word “Pentecost” means “50.” Jesus was crucified and resurrected during Passover. Fifty days later, his disciples were together in one place when the Holy Spirit came upon them.
Suddenly, there was a sound like the blowing of the wind. Notice the passage does not say it was a wind but a sound (v. 2). Tongues of fire came to rest upon each of them, and they were all filled with the Holy Spirit (vv. 3-4).
The same disciples who were fearful at the cross were now bold at Pentecost. What made the difference? It was the empowering of the Holy Spirit to equip their witness.
As a part of the preparation for a Billy Graham Crusade in Detroit, counselors completed a survey about their faith. One question on the survey asked, “What is your greatest hindrance to witnessing?” Only 9 percent of the respondents said they were too busy to share their faith. Another 28 percent said they lacked enough information to witness. The largest percentage (51 percent) admitted fear was the primary reason for not sharing their faith in Christ with others.
The same Holy Spirit who empowered the first-century believers will equip Christians today to witness. There is no need to fear.
The Holy Spirit uses the message (Acts 2:22-24, 32-33, 36)
Peter stood up at Pentecost, raised his voice and addressed the crowd (v. 14). Again, Peter was the same disciple who denied Jesus three times at the crucifixion. Yet, now the Holy Spirit made him bold to share his faith.
Each of the sermons recorded in the book of Acts had a common element to them. The common thread was the death, burial and resurrection of Jesus.
It was known in the New Testament and the Greek language as the kerygma. Peter proclaimed the kerygma to the crowd gathered at Pentecost. It was this message the Holy Spirit used. Peter concluded, “Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Christ” (v. 36).
D.L. Moody was a great Christian evangelist in America in the 1800s. He established many schools in the Northeast and Midwest. Moody also was known for his unorthodox method of presenting the gospel. On one occasion, a woman approached Moody and criticized his gospel presentation. Moody replied, “I am not always pleased with my presentation either. What is your method of presenting the gospel?” The woman stated she had no such method. Moody replied, “Then I like my method better than your method.” However we present Christ, it is the kerygma message that the Holy Spirit empowers.
The Holy Spirit moves people to respond (Acts 2:37-41)
When Peter preached, the Holy Spirit moved the hearers to respond. They were cut to the heart and asked, “Brothers, what shall we do?” (v. 37). Peter replied: “Repent and be baptized every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit” (v. 38). About 3,000 people accepted the message, were baptized and added to the kingdom of God (v. 41).
As believers in Jesus today are faithful to share Christ, the Holy Spirit moves the hearers. Many Christians feel it is their job to move people to respond. However, this is the work of the Holy Spirit. We must be faithful to witness and allow the Spirit to accomplish his work.
One theologian noted Jesus had 132 specific contacts with people in the New Testament. Interestingly, only six of these specific contacts occurred in the Temple while four of them took place in the synagogue. The remainder of the contacts, 122 of them, took place outside the walls of the religious institutions of the day. Most of Jesus’ contacts occurred in his normal traffic pattern of life on a daily basis.
As you go about your daily activities, be faithful to share his message. The Holy Spirit will use the kerygma of your message and bring others to faith in Jesus. We have the power of the Holy Spirit to enable us to be effective witnesses for Christ.
Discussion questions
• What is your greatest hindrance to sharing your faith?
• What is your favorite method of presenting the gospel?
• Do you share your faith consistently in your daily activities?
Posted: 4/20/06
Explore the Bible Series for April 30
• Isaiah 44:1-48:22
By James Adair
Baptist University of the Americas, San Antonio
An entire generation or more of Jews had been born and had grown up in Babylonia, far from their ancestral home. It was common practice in the ancient world for great empires, after they had conquered a territory, to transplant the leading citizens—the ruling family, aristocratic classes and priests—to a distant land and resettle them there.
The idea behind this policy was that rebellions most likely would be led by those who had lost the most in terms of prestige or power. They would be discouraged from leading a revolt if they lived on foreign soil, surrounded by people who spoke a different language and worshiped different gods.
Generally speaking, the people who were transplanted became assimilated into the surrounding culture after a couple of generations and no longer thought of themselves as distinct ethnically or culturally from their neighbors.
After about 50 years in exile, the Jews in Babylonia were in danger of losing their identity, unless they experienced a spiritual renewal. “Isaiah of the exile,” the prophet responsible for the oracles in Isaiah 40-55, had a message of hope for the lost generation of Israel, and he also offered a plan for spiritual renewal with a kicker: God would soon let them return home!
Isaiah 44:1-5
One of the most common archaeological finds in ancient Israel is a jar handle from a broken piece of pottery, often stamped with an indicator of ownership—“belonging to Jacob” or “to Obed,” for example. Many jar handles and other objects contain the inscription lmlk (lemelech), which means “belonging] to the king.”
In these verses, the prophet says God is about to pour the divine spirit over the Jews, in effect putting a stamp on their hand that says “belonging to the Lord.” God will not allow Israel to fade into the background, become assimilated to the surrounding culture and lose their identity.
On the contrary, the prophet says Israel’s identity comes from its association with the Lord, an association so greatly to be desired even non-Jews will adopt the name of Israel in order to claim that association.
Isaiah 44:6-20
Although it is common for people to imagine that the theological outlook of the nation of Israel was more or less constant throughout its history, a close reading of the Old Testament shows Israel’s ideas about God and theology in fact developed significantly over time.
Nowhere is this development more apparent than in the “official” position concerning the uniqueness of God, as reflected in the canonical books that date from various periods of time.
The most important common element that held the nation of Israel together during the preexilic period was their belief in the Lord (Yahweh). Israelites were followers of Yahweh, in contradistinction to their neighbors who worshiped other gods.
But did the other gods exist? Apparently many people thought it was possible other gods existed, even though they were not to be worshiped by faithful Israelites. A good example of this point of view can be found in Joshua 24:15, where Joshua urges Israel to serve only Yahweh, as his family will do. Note that he does not deny the possibility of other gods, but he does suggest that they are unworthy of Israel’s worship.
One of the great theological innovations of the exilic period was the realization that not only was Yahweh the only God worthy of Israel’s worship, but Yahweh also was the only God worthy of anyone’s worship, because all other gods were false gods. The extended discussion on the futility of worshiping idols that were not really gods at all is a classic exposition of the uniqueness of God, an idea Israel adopted from that time forward.
Isaiah 44:24-45:7
One of the primary texts in the latter chapters of Isaiah that leads most scholars to posit a sixth-century B.C. date for these prophecies is the present passage, in which Cyrus the Great, king of Persia from 559 to 529 B.C., is mentioned twice by name (44:28; 45:1). Furthermore, the context of the passage indicates it is describing a contemporary ruler rather than a future king.
The language the prophet uses to describe Cyrus is striking. He is called “God’s shepherd” (44:28) and even “God’s anointed” (45:1), the same word translated elsewhere as “messiah.” Of course, Cyrus is not the messiah, merely a person God has chosen to perform a important task, even though he does not know God (45:5). This passage reminds believers God can work through a variety of people and through many different circumstances to accomplish the divine will. For that reason, God’s people need to be sensitive to the world around them, outside the church as well as within it, for God might be at work in surprising places and through surprising people.
Isaiah 48:20-21
An old Red Skelton joke has a couple of rabbits hiding in a briar patch while a coyote is circling outside trying to figure out a way to get in. One rabbit looks at the other and says, “Should we make a run for it or stay here and outnumber him?” The other rabbit responds, “I guess we’d better make a run for it. We’re both males!”
Through the instrumentality of Cyrus the Great, God had provided the Jews in exile with a means to escape their current situation. Apparently, however, many Jews were comfortable in their new surroundings and preferred to stay behind. “Go out from Babylon, flee from Chaldea,” the prophet urges them. “God has accomplished a new exodus for Israel, if only you’re willing to join it.”
It’s easy to become comfortable with our lives, and there’s something to be said for stability. However, when God wants to do something new, when a unique opportunity for service presents itself, we need to keep ourselves ready to respond to God’s call.
Discussion questions
• Do other people identify us as “belonging to the Lord”? What characteristics do you look for in people who claim to be God’s people (e.g., doctrines, lifestyle, personality traits)? Do you think people outside the church evaluate “belonging to the Lord” in the same way?
• Although as Christians we claim that there is only one true God, we sometimes act as though other gods exist. What are some of the gods in today’s world that can distract us from following the one true God?
• What is the difference between the way God works through unbelievers and the way God works through believers? How can we discern whether what someone proposes is God’s will? If we think we might be hearing God’s call to change our lives in some radical way, how can we know whether the voice we hear really is God’s?
