42 Sermon Illustrations on New Birth

The Roman philosopher, Seneca, wrote to his friend Lucullus: "My wife has a moronic child, Harpasti, who suddenly became blind. What I am about to tell you will be difficult to believe, but it is true. We cannot make her understand that she has become blind and that no change in her environment will help her. She insists that her nurse take her to a house where it is not dark. It seems to me," continued the philosopher, "that what has happened to her is happening to all of us. Not one of us realizes that he is both miserable and vengeful."

“Ye must be born again.” John 3:7

When Bishop John Taylor Smith, former Chaplain General of the British Army, was in this country at the time of the D. L. Moody Centenary meetings, it was my privilege to hear him one noon hour in Christ Church, Indianapolis. The sanctuary was crowded with eager listeners, to whom the Bishop spoke most solemnly, yet tenderly, upon the necessity of the new birth, using the text quoted above. As a telling illustration, he related the following incident: On one occasion, he told us, he was preaching in a large cathedral on this same text. In order to drive it home, he said: “My dear people, do not substitute anything for the new birth. You may be a member of a church, even the great church of which I am a member, the historic Church of England, but church membership is not new birth, and ‘except a man be born again he cannot see the kingdom of God.’ The rector was sitting at my left. Pointing to him, I said, You might be a clergyman like my friend the rector here and not be born again, and ‘except a man be born again he cannot see the kingdom of God.’ On my left sat the archdeacon in his stall. Pointing directly at him, I said, You might even be an archdeacon like my friend in his stall and not be born again and ‘except a man be born again he cannot see the kingdom of God.’ You might even be a bishop, like myself, and not be born again and ‘except a man be born again he cannot see the kingdom of God.’”

Then he went on to tell us that a day or so later he received a letter from the archdeacon, in which he wrote: “My dear Bishop, you have found me out. I have been a clergyman for over thirty years, but I had never known anything of the joy that Christians speak of. I never could understand it. Mine has been hard, legal service. I did not know what was the matter with me, but when you pointed directly to me and said, You might even be an archdeacon and not be born again, I realized in a moment what the trouble was. I had never known anything of the new birth.”

He went on to say that he was wretched and miserable, had been unable to sleep all night, and begged for a conference, if the bishop could spare the time to talk with him.

“Of course, I could spare the time,” said Bishop Smith, “and the next day we got together over the Word of God and after some hours we were both on our knees, the archdeacon taking his place before God as a poor, lost sinner and telling the Lord Jesus he would trust Him as his Saviour. From that time on everything has been different.”

It was a striking example of the absolute necessity of birth from above, and of the sad possibility of being deceived with a false profession and going on for years not understanding one’s true condition before God.

Let me ask you a question. Do you think that those gamblers, thieves, harlots, and drunkards who are trampling the ten commandments under their feet, they who have never given any respect to God's Word or to His instructions--do you think they will be swept into the kingdom of heaven, against their will? Do you think those antedeluvians who were so sinful that God could not let them live on the earth would be swept into Paradise and Noah left to wade through the deluge? Do you think that these people, too corrupt for earth, would go there? As I have said before, an unregenerated man in heaven would make a hell of it. An unregenerated man couldn't stay there. Why, some of you cannot wait an hour here to listen to the Word of God. Before the hour expires you want to go out. Some of you just wish it was over so that you could go and get a drink in some of those saloons. I tell you, from the very depths of my heart, I believe heaven would be a hell to an unregenerated man. "I don't want to be here," he would say. My friends, heaven is a prepared place for prepared people, and no one will ever see the kingdom of God without being born of God.

Birds cannot converse with men unless they have a rational nature put into them; nor can men converse with God, unless, being made new creatures, they partake of the divine nature. Communion with God is a mystery to most. Every one that hangs about the court doth not speak with the king; all that meddle with holy duties and, as it were, hang about the court of heaven, have not communion with God; it is only the new creature enjoys God's presence in ordinances, and sweetly converses with him as a child with a father. T. Watson.

A teacher asked a little girl in her class, "Do you think you have a new heart?"—"Yes, teacher: I hope so," replied the child. "What makes you hope so?"—"Because I love the things which I used to hate, and hate what I used to love."

If not the slightest movement of matter can take place without the immediate agency of God, shall we wonder that his agency is needed in the higher and more subtle processes of mind? If every echoing wind bespeak a present Deity, shall it seem strange to appeal to his power in the regeneration of a soul? Each time the furrow opens to the ploughshare, or the sail of the vessel expands to the breeze, we call in the aid of a mysterious agency, without which human efforts were vain. Can it be matter of surprise that the same mysterious agency must be invoked in every effort to break up the hardened soil of the human heart, or to communicate to the dull and moveless spirit of man an impulse towards a nobler than earthly destiny? Dr. Caird.

A man may pass from the lowest ignorance into the highest intelligence; he may exchange the most degraded poverty for the most exalted riches; he may come out of the greatest obscurity into the largest publicity; he may rise from the narrowest circle of influence into the widest sphere of power; in a word, he may pass from one extreme to another in all things, moral, intellectual, political, social, civil, and through them and in them all he may still retain his innate bias to evil and aversion to good, and continue a stranger to the new birth as it exists in the saving grace of our Lord Jesus Christ. No earthly change whatever can be a substitute for the change which comes from above; any more than the lights of earth will suffice for the sun, moon, and stars; any more than all the possible changes through which a potter may pass a piece of clay can convert it into the bright, round, pure, stamped, golden coin of the realm. Bate.

Perhaps you have seen the earth dry and dusty, with her fields brown and her streams low. That night a storm-cloud walked across the face of the sky, and in torrents broke over all the land. The next morning when you went forth there were the same fields and streams, but it was not the same earth, for a new earth greeted you; and so it is when the life, light and energy of the Holy Spirit is let into a man’s life; he is still the same creature, formed in the likeness of his Maker, but he is not the same. He is a new man; he has been born again. (Text.)

— ULYSSES G. WARREN

Views of Menno Simons on Christ, the Bible, the Church, and salvation:

Written in the white-heat of debate, Menno's writings today sound somewhat defensive in tone. He can be repetitious, even bombastic, overwhelming opponents as much with a flurry of scriptural references as with carefully nuanced argument. Modern evangelicals will be impressed with Menno's command of Scripture and the way in which all of his thought is suffused in biblical language and imagery. Wary of his contemporaries who had allowed personal revelations and visions to transcend the authority of the written Word, Menno continuously defended Scripture as the foundation of the Christian life.

Contemporary readers will undoubtedly appreciate Menno's high view of Christ and his repeated insistence that the inner transformation of the Christian into a "new creature" is made possible only by the blood of Christ's atoning sacrifice. So central was the saving work of Christ to Menno's thought that he included on the title page of every book he published the Pauline text: "For no one can lay any foundation other than the one already laid, which is Jesus Christ" (1 Cor. 3:11, NIV). Menno also emphasized the active and empowering presence of the Holy Spirit in the life of the believer and the centrality of missions.

But Menno's writings also deserve a fresh reading because they offer a challenge -- and even a helpful corrective -- to contemporary evangelical theology. Consider, first, Menno's understanding of salvation. Few reformers emphasized the centrality of the New Birth more than Menno; indeed, he devoted a lengthy treatise to the theme in 1537 in which the themes of grace, repentance, and faith so central to the Protestant Reformation find eloquent expression.

But Menno stubbornly insisted that the New Birth was more than simply the inner experience of forgiveness of sins. He emphasized the link between the New Birth and the life of the "new creature," a life of Christian discipleship that gave tangible evidence of the gift of grace. It will not "help a fig," Menno insisted, "to boast of the Lord's blood, death, merits, grace or gospel if the believer is not truly converted from his sinful life." [used 12/8/96]

To be sure, the believer never is fully freed from the taint of original sin -- Menno did not preach perfectionism -- but he had no patience for the popular appropriation of Luther's doctrine of justification that seemed to promote a casual approach to Christian ethics. The regenerate "live no longer after the old corrupted nature of the earthly Adam, but after the new upright nature of the new and heavenly Adam, Christ Jesus." Becoming "like minded with Jesus" meant actually to live like Jesus. "True evangelical faith," Menno wrote, "cannot lie dormant. It clothes the naked, it feeds the hungry, it comforts the sorrowful, it shelters the destitute, it serves those that harm it, it binds up that which is wounded, it has become all things to all people." Menno challenges our temptation to preach a gospel of saving grace shorn of a gospel of empowering grace.

Menno's emphasis on a life of practical holiness was closely tied to his understanding of the church. "They verily are not the true congregation of Christ who merely boast of his name," Menno wrote, "but they are the true congregation of Christ who are truly converted, who are born from above of God, who are of a regenerate mind by the operation of the Holy Spirit through the hearing of the Divine Word, and have become children of God, have entered into obedience to him, and live unblamably in his holy commandments."

Many of his writings sought to define the character of the true church in contrast to the state-dominated official churches of his day. According to Menno, the true church was found in the local body of adult believers who voluntarily gathered to study the Word and pledged themselves to lives of discipleship and mutual aid one for the other. This community was an alternative society where violence and coercive force had no place, a setting where nurture in the faith and mutual discipline according to the teaching of Jesus in Matthew 18 could happen in Christian love. Menno's emphasis on the church as a deeply committed fellowship challenged the Protestant temptation to regard the church as an institution closely allied with the state, charged with the task of maintaining the status quo, with an identity virtually independent of the lives of individual believers. Menno's view of the church necessarily implies an ongoing corporate discernment of the meaning of the gospel in a changing culture. Menno's understanding of the church as a voluntary gathering has become the Protestant norm in America.

But Menno's understanding of the church is also in tension with the modern impulse to view the church primarily in individualistic terms, as a setting in which to discover one's private understanding of faith. Baptism, in Menno's view, symbolized a new life in Christ as lived in the nurturing fellowship of other believers. Baptism marked a public statement of incorporation into a new body, the church. Called to present itself as the bride of the risen Christ -- "without spot or wrinkle" -- the church offers a collective and visible witness to the world as a redeemed community.

But the church can only maintain this character if its members actively discern the will of God in their lives and willingly exercise church discipline as an act of Christian charity and love to the struggling or fallen believer. This view of the church assumes that a commitment to the larger body of believers will necessarily qualify individual freedoms to live faith strictly in accordance with personal inclination. In light of the ongoing highly publicized moral failures of prominent church leaders, modern evangelicals will find in Menno fresh insights on the questions of accountability and discipline.

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I am relating this, as nearly as I can, from hearing him tell his experience. He said: “I went to the camp meeting and sat down in the back of the tent with a redheaded girl. I had a six-shooter in’ one pocket and a deck of old, greasy cards in the other. I was set for a big time. A little man with a short coat preached, and an old woman with a shining face came back and asked me to go to the mourners’ bench. I laughed at her, but soon found myself under awful conviction. I started, and they said, “Give that man a place to kneel, for he is deeply struck.”

“As I lay there, stretched across the altar, all the watermelons I had ever stolen seemed to be grinning at me and saying, ‘You stole me.’ ‘Yes,’ I said, ‘but I will never steal another.’ Then all the lies I had told seemed to sting me like bald-headed hornets, and you do not know what that means unless you have thrown a rock into a hornets’ nest and had about three hornets sting you in the back of the head.

“Suddenly the load lifted, and the glory from heaven filled my soul. I leaped and shouted and climbed the tent pole. I do not know how I ever got down, but I know I did. That night I lay under a wagon and praised the Lord about all night. The Lord called me to preach that night as I lay under the wagon.”

It is related that there were two infidel neighbors. One of them

was gloriously saved. He went to his neighbor and said, "I have been

converted." "Yes," said the other, "I heard you had gone forward for

prayers. I was surprised at you." "Well," said the other, "there is a

little matter I want to speak to you about. It is this: Two years ago

four of your sheep came with mine. They had your mark on them, but I

changed it and put my mark on them. They are in my field now, and I

want to pay you for them." "No," said the other, "you just go away and

keep the sheep." He realized something had happened. "No," said the

converted man, "I have not slept for several nights for thinking about

those sheep and I must pay for them." "Then, if you must, pay what

they were worth when they came with 6 per cent interest; but please go

away and let me alone."

The man paid and left the neighbor. But the neighbor was convinced

that something had happened that was real, and he soon found his way

to the house of God, where he was saved. Yes, the real thing works.

William Moses Tidwell, "Pointed Illustrations."

John Ruskin in one of his books calls attention to the latent

possibilities that lie in the thick, black mud of a footpath on the

outskirts of a town. This slime is usually composed of four

elements: clay, sand, soot, and water. The clay particles may become

crystallized into a clear, hard substance that can deal with light in

a wonderful way--and then we call it a sapphire. The sand arranges

itself in mysterious parallel lines that reflect the blue, green, red,

and purple rays in their greatest beauty, and we call it an opal. The

soot becomes the hardest thing in the wolrd, and the blackness becomes

a clear stone capable of reflecting all the rays of the sun, and we

call it a diamond. And water may become ice, or a beautiful

snowflake. So God can find in the heart of sinful man that which He

can transform into infinite glory. ("Choice Illustratons" W.W> Clay

pg. 11)

A minister at an outdoor service was talking on sin, and quoted the

words, "Wilt thou be made whole?" A man in the audience took the

service out of the preacher's hands my saying: "That's just it. I

patched for years, but the patches made bigger holes. I had become a

hard drinker. I lost my job. At last my wife and children went to

her parents, as I had lost my home. One day on skid row someone

invited me to come to a city mission. I went, and there Jesus found

me. He didn't patch; He just made me whole, and then gave me back my

family, my job, and my happiness." ("Choice Illustrations" W.W. Clay

pg. 10-11)

Long ago a boy was born near Halberstadt in Prussia, named George Muller. He grew up to break his mother's heart. Even when she was dying he was playing cards and gambling. He kept roaming the streets at night, often drunk, and eventually found his way to prison as a thief and a vagabond.

Years passed by. In a city in western England a funeral procession is passing. All flags are at half-mast, all stores closed, and thousands line the streets. Many people are in tears. Yet they are laying to rest the form of George Mueller, the thief of Halberstadt.

Somewhere through the years Mueller came in contact with the Christ of Galilee, surrendered his life to Him, and became perhaps the outstanding example of faith in God of all time. He became a father to thousands of homeless children, and raised over ten millions of dollars to care for them without telling of a single need or asking anything of anyone but God.

“Choice Illustrations” W.W. Clay, pg 9

Years ago a minister in Iowa went home from a service for dinner with

a wealthy farmer. This man, though not a Christian, was moral and

upright. As they entered the house from the rear through a shed, the

minister noticed several bushels of corn twisted together by the husks

and hung from the open rafters. The farmer pointer out to the

minister the finest seed corn he had ever raised. Said the preacher:

"If I were you, I would always keep that corn there. You will never

get any more like it." "You must think I'm a fool," said the farmer.

"I must plant that corn or I'll have no more crop." And the preacher

rejoined: "That corn is like yourself. I never knew a man so rich in

natural endowments as you. If something would only happen to let the

seed corn be planted, be buried, you would be so useful to God and

humanity!" Months later the minister received a call to visit the

farmer. The old farmer surprised him by saying, "Glory to God!" The

seed corn has been planted." He related gladly how it happened. He

had been currying a mule when the mule let both heels fly at him,

cutting open his face with a sharp-shod hoof. The injured man got on

his knees and surrendered to God. "And now," said he, "I want to make

my life yield a harvest for Him." ("Choice Illustrations" W.W. Clay

pg. 12-13)

William H. Ridgway once told of a blacksmith in his town named Joe,

who had no use for God or religion. Often he went on drunken sprees;

so when the report came to Ridgway that Joe had been upon a prolonged

drunk and was very sick, he paid little attention to it. Then a voice

seemed to say, "Go and see Joe." He went, and found him dying. When

the blacksmith saw his old friend, he cried, "Bill! Bill!" Bill

Ridgway did not preach at him but instead took him to Calvary and told

him of the thief on the cross. Said he, "Look, Joe. See that thief?

Well, that's you. All that dying sinner could say was, `Lord,

remember me.' You can say that, Joe." In his dying agony someway Joe

raised himself up, looked up, and stammered, "Lord, remember me." And

Ridgway said that an indescribable look of happiness came over his

face as he cried, "Glory! Glory! I see it! I see it!" Then he dropped

back on the bed and was soon with the One who had met him at Calvary.

("Choice Illustrations" W.W. Clay pg. 14-15)

The basis for salvation is under attack today. The questions that many ask in response to the presentation of the gospel ("I'm a good person -- isn't that enough to be right with God?" "How can you say that Jesus is the only way to God?") mirror their confusion or disdain.

Somehow, they believe, the "God" of whom they conceive will be satisfied with their sincerity or with their good works.

Scripture makes it clear, though, that salvation does not begin with us. We are "dead in sin" (Ephesians 2:1) and thus unable to save ourselves.

Instead, God begins the work that allows us to become new creations in Christ (2 Corinthians 5:17). We call this work "regeneration" or "new birth" -- that is, it is the act of God by which he imparts spiritual life resulting in salvation.

We first encounter the phrase "born again" in Jesus' conversation with Nicodemus (John 3). This phrase is so very descriptive of the work done in us in salvation. As we had no part in imparting life to ourselves at the time of our physical birth, likewise we have no part in imparting spiritual life to ourselves at the time of our new birth.

John 1:13 underscores this truth by stating that this birth is not due to "the will of man, but of God."

Scripture speaks often of this new birth. It is described as made effectual not only through the Word of God (James 1:18; 1 Peter 1:23), but also through the work of Christ on the cross (Eph 2:5; Colossians 2:13; 1 Pet 1:3) and through the work of the Holy Spirit (John 3:8; Titus 3:5). The evidence of the new birth is seen in the changed life of the one who experiences it (2 Cor 5:17; 1 John 2:29; 5:4).

But how is this new birth appropriated? Jesus told Nicodemus, "You must be born again." If that same statement was made to someone today, what would he or she be expected to do?

In Scripture, the response needed is expressed in terms of repentance and faith. These two actions are often spoken of together under the heading of "conversion," and both are needed for salvation.

Repentance involves more than just remorse or a feeling of guilt over getting caught in sin. Rather, it refers to a genuine sorrow for sin accompanied by a desire and commitment to leave it behind. Or, as is often stated, it is "a change of mind that leads to a change of action."

The awareness of the need to repent is brought about by the Holy Spirit (John 16:8-11). Its importance is evidenced by its inclusion as a key element in the preaching of Jesus (Mark 1:15), John the Baptist (Matthew 3:2) and the early church (Acts 2:38).

The noun "faith" comes from the same root word as the verb "I believe" in the Greek language of the New Testament. More than just acknowledging intellectually that something is true, biblical faith requires a personal trust in and commitment to Jesus based on the knowledge of who he is and what he has done in providing forgiveness for sin.

Often in the New Testament, the word "believe" is followed by the word "in" to express this idea. Most noticeably, John 3:16 states that whoever "believes in" Jesus will have everlasting life.

Paul also reminds us that it is because of God's grace that we are saved through faith and not by our own works (Eph 2:8-9). Which one of us could ever do enough "good deeds" to earn God's salvation?

Taken together, regeneration and conversion are both foundational to the biblical teaching of salvation. God has graciously given us his spiritual life which we experience as we respond to him in repentance and faith.

We declare with the author of Hebrews (2:3), "How will we escape if we neglect so great a salvation?"

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Article 4: Salvation

Salvation involves the redemption of the whole man, and is offered freely to all who accept Jesus Christ as Lord and Saviour, who by His own blood obtained eternal redemption for the believer. In its broadest sense salvation includes regeneration, justification, sanctification, and glorification. There is no salvation apart from personal faith in Jesus Christ as Lord.

A. Regeneration, or the new birth, is a work of God's grace whereby believers become new creatures in Christ Jesus. It is a change of heart wrought by the Holy Spirit through conviction of sin, to which the sinner responds in repentance toward God and faith in the Lord Jesus Christ. Repentance and faith are inseparable experiences of grace. Repentance is a genuine turning from sin toward God. Faith is the acceptance of Jesus Christ and commitment of the entire personality to Him as Lord and Saviour.

Genesis 3:15; Exodus 3:14-17; 6:2-8; Matthew 1:21; 4:17; 16:21-26; 27:22-28:6; Luke 1:68-69; 2:28-32; John 1:11-14,29; 3:3-21,36; 5:24; 10:9,28-29; 15:1-16; 17:17; Acts 2:21; 4:12; 15:11; 16:30-31; 17:30-31; 20:32; Romans 1:16-18; 2:4; 3:23-25; 4:3ff.; 5:8-10; 6:1-23; 8:1-18,29-39; 10:9-10,13; 13:11-14; 1 Corinthians 1:18,30; 6:19-20; 15:10; 2 Corinthians 5:17-20; Galatians 2:20; 3:13; 5:22-25; 6:15; Ephesians 1:7; 2:8-22; 4:11-16; Philippians 2:12-13; Colossians 1:9-22; 3:1ff.; 1 Thessalonians 5:23-24; 2 Timothy 1:12; Titus 2:11-14; Hebrews 2:1-3; 5:8-9; 9:24-28; 11:1-12:8,14; James 2:14-26; 1 Peter 1:2-23; 1 John 1:6-2:11; Revelation 3:20; 21:1-22:5.

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DeKlavon is associate dean and associate professor of New Testament at Boyce College in Louisville, Ky.

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I am relating this, as nearly as I can, from hearing him tell his experience. He said: “I went to the camp meeting and sat down in the back of the tent with a redheaded girl. I had a six-shooter in’ one pocket and a deck of old, greasy cards in the other. I was set for a big time. A little man with a short coat preached, and an old woman with a shining face came back and asked me to go to the mourners’ bench. I laughed at her, but soon found myself under awful conviction. I started, and they said, “Give that man a place to kneel, for he is deeply struck.”

“As I lay there, stretched across the altar, all the watermelons I had ever stolen seemed to be grinning at me and saying, ‘You stole me.’ ‘Yes,’ I said, ‘but I will never steal another.’ Then all the lies I had told seemed to sting me like bald-headed hornets, and you do not know what that means unless you have thrown a rock into a hornets’ nest and had about three hornets sting you in the back of the head.

“Suddenly the load lifted, and the glory from heaven filled my soul. I leaped and shouted and climbed the tent pole. I do not know how I ever got down, but I know I did. That night I lay under a wagon and praised the Lord about all night. The Lord called me to preach that night as I lay under the wagon.”

It is related that there were two infidel neighbors. One of them

was gloriously saved. He went to his neighbor and said, "I have been

converted." "Yes," said the other, "I heard you had gone forward for

prayers. I was surprised at you." "Well," said the other, "there is a

little matter I want to speak to you about. It is this: Two years ago

four of your sheep came with mine. They had your mark on them, but I

changed it and put my mark on them. They are in my field now, and I

want to pay you for them." "No," said the other, "you just go away and

keep the sheep." He realized something had happened. "No," said the

converted man, "I have not slept for several nights for thinking about

those sheep and I must pay for them." "Then, if you must, pay what

they were worth when they came with 6 per cent interest; but please go

away and let me alone."

The man paid and left the neighbor. But the neighbor was convinced

that something had happened that was real, and he soon found his way

to the house of God, where he was saved. Yes, the real thing works.

William Moses Tidwell, "Pointed Illustrations."

I am relating this, as nearly as I can, from hearing him tell his experience. He said: “I went to the camp meeting and sat down in the back of the tent with a redheaded girl. I had a six-shooter in’ one pocket and a deck of old, greasy cards in the other. I was set for a big time. A little man with a short coat preached, and an old woman with a shining face came back and asked me to go to the mourners’ bench. I laughed at her, but soon found myself under awful conviction. I started, and they said, “Give that man a place to kneel, for he is deeply struck.”

“As I lay there, stretched across the altar, all the watermelons I had ever stolen seemed to be grinning at me and saying, ‘You stole me.’ ‘Yes,’ I said, ‘but I will never steal another.’ Then all the lies I had told seemed to sting me like bald-headed hornets, and you do not know what that means unless you have thrown a rock into a hornets’ nest and had about three hornets sting you in the back of the head.

“Suddenly the load lifted, and the glory from heaven filled my soul. I leaped and shouted and climbed the tent pole. I do not know how I ever got down, but I know I did. That night I lay under a wagon and praised the Lord about all night. The Lord called me to preach that night as I lay under the wagon.”

On his night job at Taco Bell, 17-year-old Nicholas Zenns was taking orders at the drive-up window. He heard a woman scream, turned, and saw very pregnant Devorah Anderson standing in front of him. The high-school student pulled off his headset, called the paramedics, and tried to make the woman comfortable. But the baby wouldn’t wait. “The baby’s head just popped out into my hands,” Nicholas said.

Paramedics finally arrived and took baby and parents to the hospital. Nicholas cleaned up, “sterilized my hands about a thousand times,” and finished his shift.

Nicholas says this event changed his perspective. “Things have been pretty bad in my life lately, and then I got to do this. I’m really glad.”

In the same way, nothing makes life more meaningful than leading someone to new birth in Christ.

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Leadership Magazine

Spring 1997, Vol. XVIII, No. 2, Page 71