308 Sermon Illustrations on Witnessing

Jonathan Edwards on revival, then and now.

At a time when critics are attacking intellectual weakness, theological decline, and worldliness among evangelical Christians, there are also rumors of revival. Tens of thousands of men attend rallies and rededicate their lives to Christ and recommit to their marriages. Students in Christian colleges line up to testify and confess their sins. In Toronto, a congregation nestled among airport hotels becomes a jet-age version of the frontier camp meetings, drawing its attendance not just from the next county, but from other continents. Are events like these the overture to another great awakening -- or even just a small one?

Jonathan Edwards, the Puritan theologian who has been called the greatest mind produced by America, was also the greatest theologian of revival. When we talk about renewal in the contemporary church, Edwards's writings provide us with the best standards available to help us judge what is genuine, what is spurious, and what is a mixture waiting to be purified.

THE INTROVERTED EVANGELIST

Early in his pastoral career, Edwards had to grapple with what it would mean for his congregation to be revived. His church was solidly orthodox and had experienced several harvests of conversions under Edwards's grandfather, Solomon Stoddard. In the 1730s, however, the church's orthodoxy was merely "notional," as Puritans would say. Parishioners knew their catechism and could rattle off the elements of Christian faith, but few of them cared deeply about Christ. They were absorbed and fascinated by business and everyday life, and they gave little attention to God.

In 1734, Edwards preached “A Divine and Supernatural Light,” advancing a new theory of religious semantics. Professing Christians who have had truth drilled into them by others can talk a good game even when they are totally out of touch with supernatural reality. They can move pieces of theology around like markers on the map of a territory they have never visited.

Real Christianity requires encounter with truth, but that truth must be illuminated by the presence of the Holy Spirit. Only this can produce “a true sense of the divine excellency of the things revealed in the word of God.” One of the effects of this encounter will be a delight in the glory of God. The convert “does not merely rationally believe that God is glorious, but he has a sense of the gloriousness of God in his heart...there is a sense of the loveliness of God's holiness.” Biblical Christianity is therefore a Spirit-illumined orthodoxy that transforms the heart and reorients the whole life to focus on God and seek his will.

It is clear from Edwards's “Personal Narrative” that he is describing his own experience in these passages. When he first encountered the Scripture under the illumination of the Holy Spirit, his life began to change:

“My mind was greatly engaged to spend my time in reading and meditating on

Christ, on the beauty and excellency of his person, and the lovely way of

salvation by free grace in him.... I walked abroad alone, in a solitary

place in my father's pasture, for contemplation.... There came into my

mind so sweet a sense of the glorious majesty and grace of God, as I know

not how to express.... I seemed to see them both in a sweet conjunction;

majesty and meekness joined together: it was a sweet, and gentle, and

holy majesty; and also a majestic meekness; an awful sweetness; a high,

and great, and holy gentleness.”

A part of this new, Spirit-driven concern in the young Edwards was a fervent interest in revival and the extension of Christ’s kingdom.

“I had great longings for the advancement of Christ's kingdom in the

world.... If I heard the least hint of any thing ... that appeared ...

to have a favourable aspect on the interests of Christ's kingdom, my soul

eagerly catched at it, and it would much animate and refresh me. I used

to be eager to read public news-letters, mainly for that end; to see if I

could not find some news favorable to the interests of religion in the

world.”

Edwards may not have suspected that his own congregation would be one of the major foci of the revival for which he was praying. He was an intellectual introvert who had devoured John Locke at 14 and could not manage the small talk needed for parish visitation. He spent 14 hours a day in his study. He read his sermons from manuscript on Sunday morning, staring intermittently at the bell rope. He was the last person to know “How to Promote and Conduct a Revival,” to use R. A. Torrey’s phrase.

But in 1734, revival broke out in his Northampton, Massachusetts, congregation. It began among the young people, who had been drifting away from the church but who now wanted to meet with Edwards to discuss his sermons. Most modern pastors would be willing to settle for this as revival enough; but as often happens, the awakening spread to the adults. Edwards stresses that spiritual things had become so pressingly real to these that it cured their addiction to the world:

“A great and earnest concern about the great things of religion, and the

eternal world, became universal in all parts of the town.... All other

talk but about spiritual and eternal things, was soon thrown by....

Other discourse than of the things of religion, would scarcely be

tolerated in any company. The minds of people were wonderfully taken off

from the world, it was treated amongst us as a thing of very little

consequence. They seemed to follow their worldly business, more as a

part of their duty, than from any disposition they had to it; the

temptation now seemed to lie on that hand, to neglect worldly affairs too

much, and to spend too much time in the immediate exercise of religion.”

Intense conviction of sin was nearly universal among those responding to the Northampton revival. Deeper sins like pride and envy were the focus. Some were even convicted that they were not more convicted.

Though their catechetical training should have shown most parishioners the way out of the sloughs of conviction, most had to come to Edwards in his study to be led to the Savior. The pastoral calling Edwards had always avoided was now being done in reverse!

Two other additional aspects of the Northampton revival should be noted. First, congregational worship was enlivened. Parishioners were now no longer working only from theological maps, they were in touch with the territory of divine reality:

“Our public assemblies were then beautiful: the congregation was alive in

God's service, every one earnestly intent on the public worship, every

hearer eager to drink in the words of the ministers as they came from his

mouth; the assembly in general were, from time to time, in tears while

the word was preached; some weeping with sorrow and distress, others with

joy and love, others with pity and concern for the souls of their

neighbours.”

Second, personal witnessing was enlarged on a scale unprecedented among Puritans. Lay witnessing rose to a new prominence. The sharing of the gospel, which was previously directed mainly from clergy to laity, now flowed in new channels -- from wives to husbands, and even from children to parents: “The town seemed to be full of the presence of God: it never was so full of love, nor of joy, and yet so full of distress, as it was then.... It was a time of joy in families on account of salvation being brought unto them; parents rejoicing over their children as new born, and husbands over their wives.”

WAVES OF REVIVAL

Edwards did not think of the Northampton revival as something apart from God's aims in the rest of the church. In the 1739 sermons on “The History of Redemption,” he indicates that sacred history alternates between periods of spiritual decline, relentless as the gravity of sin, and eras of grace, in which the Holy Spirit is poured out on the people of God, enabling them for spiritual warfare that will take ground from the flesh, the world, and the Devil. This spiritual force is evident in the generation that conquered Canaan, in Pentecost and the subsequent Christianizing of the Roman Empire, and in the Protestant Reformation. Edwards projected a future alternation of declines and awakenings that would ultimately lead to the church's millennial glory.

The ebb and flow of spiritual warfare accounts for the typical sine curve in the history of revivals. If we graph the military history of World War II, we see that ground is gained, then lost, than regained and expanded. The Normandy invasion is the equivalent of a major spiritual awakening, which raises the church to a new level of purity and influence. The history of the kingdom of God begins as a point of light on a fallen planet, which expands, contracts, and expands again, liberating territory until all the earth is full of light, full of the glory of God, as the waters cover the sea.

But Edwards’s model of revival and decline, based on the ebb and flow of spiritual warfare, implied that an awakening might be more like a street fight than a spring morning. A revival movement might be diluted, disfigured, or even invaded by the resisting forces of sin and Satan.

Edwards saw this happen first in 1735 when one of his parishioners heard a persistent voice telling him to cut his own throat, and finally did so. Edwards comments that during the height of the revival, “Satan seemed to be unusually restrained” by the freeing of persons afflicted by depression and temptations; but that with the suicide, “Satan seemed to be more let loose, and raged in a dreadful manner.”

Edwards evidently believed that injecting spurious and disfiguring elements into a revival is a main part of demonic strategy. He would certainly agree with J. Edwin Orr that in any awakening, the first person to wake up is the Devil.

Edwards soon saw more evidence of this, in the explosive period of revival in New England from 1739 to 1742. The great evangelistic rallies at which George Whitefield preached were powerfully effective in securing conversions, but they were disfigured by Whitefield's unguarded suggestions that his opponents were not real Christians. Gilbert Tennant's “The Danger of an Unconverted Ministry” split the Presbyterian Church for 17 years, and James Davenport's praying for the conversion of local ministers, by name, from the pulpit, brought chaos to churches on Boston's North Shore. (Tennant would later heal the breach in his church by admitting that the Philadelphia Presbytery was probably just sleepy, not dead. Davenport later confessed that he did not know what spirit drove him during the revival.)

Edwards was suddenly faced with a storm of criticism, often focused on real problems in the revival. His first response was almost purely defensive. “Distinguishing Marks of a Work of the Spirit of God” (1741) begins by stating that there are many elements in the revival that are neither sure signs of the Spirit nor marks of the flesh or the Devil, but that are simply indifferent -- a kind of accidental package surrounding the real core of spiritual awakening.

It proves nothing that revivals emerge from protracted meetings or that they seem to cause strange bodily effects. Strong preoccupation with religion or imaginative visions prove nothing either way. If revival phenomena seem to spread by contagion or imitation, this is again inconclusive. Imprudence and irregularity, satanic delusions, and even the subsequent apostasy of some converts do not disprove the real activity of the Spirit in a revival. More positively, Edwards finds five biblical marks of a genuine revival:

1. It exalts Jesus Christ.

2. It attacks the powers of darkness.

3. It exalts the Holy Scriptures.

4. It lifts up sound doctrine.

5. And it promotes love to God and man.

Edwards was convinced that there could be a lot of immaturity in a genuine revival: "In the spring innumerable flowers and young fruits appear flourishing and bid fair, that afterwards drop off and come to nothing.... So a shower causes mushrooms suddenly to spring up, as well as good plants to grow.... (In the spring of the year when the birds sing, the frogs and toads also croak.)"

THE DEFENDER TURNS CRITIC

In subsequent writings, Edwards turns more and more from defending the revival to critiquing its defects. In “Thoughts on the Revival in New England” (1742), after opening with a strong portrayal of the revival's power, he offers a searching critique of carnal religiosity. He is concerned that revival leaders have begun to confuse their own hunches and impulses with God's leading. Above all, he laments the prevalence of spiritual pride, “the main door by which the devil comes into the hearts of those who are zealous for the advancement of religion...the main handle by which the devil has hold of religious persons...to clog and hinder a work of God.” Pride is so serious an impediment because it diverts Christians from repentance and makes them censorious:

“Spiritual pride is very apt to suspect others; whereas an humble saint is

most jealous of himself, he is so suspicious of nothing in the world as

he is of his own heart.... The eminently humble Christian has so much to

do at home...that he is not apt to be very busy with other hearts.... He

is apt to esteem others better than himself, and is ready to hope that

there is nobody but what has more love and thankfulness to God than he.”

Spiritually proud Christians, on the other hand, are quick to censure others and quick also to separate from them if their beliefs or behaviors do not measure up. They can manifest a carnal spirituality that sets others’ teeth on edge, a self-assurance and unholy boldness, and a dogmatic inflexibility that either argues continually or will not even dialogue. Spiritual pride “often disposes persons...to affect a singular way of speaking.” It “takes great notice of opposition and injuries that are received.” It preens itself, while it neglects others. In the early 1740s, Edwards longed for revival leaders who were not pompous and contentious, who were mere humble Christians:

“Christians who are but fellow-worms, ought at least to treat one another

with as much humility and gentleness as Christ...treats them. The

eminently humble Christian is as it were clothed with lowliness,

mildness, meekness, gentleness of spirit and behaviour.... Pure

Christian humility has no such thing as roughness, or contempt, or

fierceness, or bitterness in its nature; it makes a person like a little

child...or like a lamb, destitute of all bitterness, wrath, anger, and

clamour.”

[see also #3676]

#3675

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Sermon in 1 Peter series. Witnessing. 1 Peter 3:13-16

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WHAT'S YOUR REASON?

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I. Mom, the Jehovah's Witnesses are here!

II. Are Christians supposed to be pushy like this?

A. Jesus commands us to share our faith.

B. We hate to do it.

C. If you really believe something, you'll want to share it.

D. Getting over fear.

III. The main consideration.

A. Christian faith can be a hobby or a commitment.

B. Is Jesus Christ your lord? 3:15

IV. Be prepared to answer people.

A. Non-believers are naturally curious.

B. They deserve a reasonable answer.

V. Give them a reason for your hope.

A. Christians have something to look forward to.

B. Be positive in witnessing.

C. Be gentle and respectful.

VI. Words must be backed up by your character.

A. Lack of consistency in life may be greatest hurdle.

B. Rather than not witnessing, clean up life first.

C. Converts earn us a crown in heaven. 1 Thessalonians 2:19

#4143

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Jesus said, "Follow after Me, and I'll cause you to be fishers of men." [Mark 1:17; my translation] Jesus intends for us to be a fishers of men; He intends for us to be actively fishing; He intends us to bring in the catch!

In an article in NEXT magazine, George Hunter III catalogues what he found as

common denominators in harvesting churches:

a. Harvesting churches are rooted in God's Word - through sound

preaching, teaching, and small group studies!

b. They target the lost and unchurched; and care about them!

c. They are pro-active and expectant in prayer!

d. They are committed to the Great Commission!

e. They share a rich vision of what individuals can become in Christ

(i.e., fully devoted followers of Jesus Christ)!

f. They learn the language and culture of the unchurched!

g. They minister to the "life concerns" of the lost and the unchurched

(e.g., health, parenting, relationships, etc.)!

h. Their message is relevant across generational lines!

i. They emphasize lay ministry according to giftedness!

j. They recognize "shepherds do not make new sheep; sheep make new

sheep"!

k. They're not content with their ranks swelling with nominal Christians!

Comments: Harvesting churches recognize it's "always" harvest time for those

who follow Jesus; they are willing to get in the field and pick the fruit.

Key for these churches is the realization, by their people, that

understanding of one's faith grows as one regularly explains it to others!

Source/Attribution: Current Thoughts & Trends; January 97, p.17; #11753.

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Martin Niemoller was a Lutheran pastor imprisoned by the Nazis in WW2. He told of a horrible dream he had one night in the concentration camp. He heard the voice of God ask, "What's your excuse?" and a voice behind him answered, "No one ever told me about Jesus." Niemoller awakened in a sweat. He recognized the voice as that of Adolph Hitler. Niemoller remembered that in the mid-1930s he had been seated right beside Hitler at a banquet for several hours. They made small talk all night. He thought he would befriend Hitler and witness to him at some other more convenient time. It never came.

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Bob Russell, TAKE COMFORT, Cincinnati, OH: Standard Pub., 1991, p. 103

Some years ago at the opening of a disarmament conference, in the midst of a speech of King George V of England, someone tripped over the wires of the Columbia Broadcasting Company, tearing them loose and interrupting service. The chief operator quickly grasped the loose wires in his bare hands, holding them in contact, and for 20 minutes the current passed through him while repairs were being made. His hands were slightly burned, but through them the words of the king passed on to millions of listeners, and were heard distinctly. Without his courage and endurance, the king's message would have failed to reach its destination.

Jesus Christ, the King of Kings, has chosen to send His message of salvation to a lost and dying world through human means. Whatever the cost, the message must reach those who have never heard. Every faithful Christian who is willing is a human instrument through whom the King's voice is reaching the lost with a message of deliverance, freedom and peace (vastly more important than the message from London).

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Bill Bright, "A Handbook For Christian Living"

• What can you say when Jehovah's Witnesses come to your door?

• How do you avoid arguments over the Bible?

• How do you help your relatives and friends?

• How to get to the heart of the issue

[NOTE: The “GB” references are to specific pages that document this in the book, THUS SAITH JEHOVAH’S WITNESSES.]

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UNDERSTANDING THE PROBLEM

It is rare to find a Witness who has not seen or heard information exposing the dishonesty of the Watchtower. Why, then, do they not see a problem? Evidently, something else has prevented them from objectively analyzing factual information. Their minds are trained to STOP SHORT of doubting the organization - a wall has been erected which says, in effect, “This far you may go, and no further.”

What kind of powerful motivation prevents the Witness from entering the “dangerous” waters of critical investigation? The motivation is fear; the underlying problem is MISPLACED SECURITIES. The Christian concept of trusting a supernatural God is replaced with a more visible and concrete symbol, namely, the organization: GOD’S organization. The Witness learns that serving the organization is the same as serving God. The organization is the mother, God is the father, and the Witness is to obey his “parents.” Since the Witness cannot see nor experience real interaction with God, his only tie with God is through the visible organization. It is, in effect, “God” to him (though he would not admit to or recognize it).

Convincing the Witness that the organization is deceptive is like trying to convince a 5-year-old child who loves his parents that his father is in jail for armed robbery - he simply doesn’t believe his father is dishonest. In fact, he can’t TOLERATE the thought, since he has placed all of his security and trust in his father and mother. The truth is TOO FEARFUL AND DEVASTATING to consider. Therefore, to protect his source of security, he rejects the factual information as being a lie.

The same is true of the Witness. He knows that if the organization is not REALLY directed by God, he has no other tangible security to go to. He says, “Where else can I go?” So he remains within the system as years go by, continuing to ignore the barrage of factual information undermining the entire Watchtower structure. The more and more he ignores the facts, the more narrow-minded and adamant he becomes that he will NEVER change, and he is more convinced than ever that he has the truth. He digs himself into a trench, erecting all sorts of mental barricades against his real enemy, which is DOUBT. While this seems incredible to the person trying to reach the Witness with the facts, it is just a simple protective mechanism, keeping the Witness from the trauma of losing his sense of security. In order to rationalize away the false prophecies and inconsistencies of the organization, the Witness must, in effect, deceive himself into thinking there is really no discrepancy in the organization.[1]

While Christians have their security in a spiritual relationship with the person of Christ, Witnesses are taught to put faith in an organization. If they have faith in the organization, they have faith in God. The two are inseparable; so much so, that to lose faith in the organization means a corresponding loss of faith in God. This is precisely why the Witness must protect himself through the process of self-deception. He cannot bear the pain of losing his faith.

GETTING THEM TO THINK

Before photocopies of old WatchTower literature are brought out, or before Scriptures are quoted, it is good to establish certain things in the Witness’ mind; things that they officially believe, but the individual Witness may not be in full agreement with. The very act of ADMITTING these beliefs should not only prove embarrassing to the Witness, but will make him conscious of the narrow, cult-like mentality encouraged by the WT [WatchTower organization]. To avoid being embarrassed and to save face, Witnesses will sometimes lie about what they believe or try and change the subject without answering, but you must make note of what they deny, so that you can prove that they DO teach it, using their own literature. You thereby force the Witness to see the wall he has established in his mind (which says, “you may go no further”), and he thereby must make a decision to be honest with himself (and risk shifting his securities), or run in fear from such a confrontation. How, then, do we proceed?

Below are several preliminary questions to ask the Witness. These questions do not involve interpreting passages of the Bible (THAT comes later), but relate to their view of HOW TO INTERPRET THE BIBLE, as well as God’s way of relating to man. You will find these questions very effective with all but the most hardened of Witnesses.

COMMON SENSE QUESTIONS

These first three questions establish a foundation of common sense perceptions about the Bible and Christianity, which are generally denied by cults. This is especially true with Jehovah’s Witnesses. Often they will answer YES to these questions anyway, to save face or avoid embarrassment. If so, you will need to direct their attention back to their answers when they “deny” them later. GB references are to our book, Thus Saith Jehovah’s Witnesses, 2002 edition.

DO YOU BELIEVE THAT THE BIBLE WAS WRITTEN TO ALL PEOPLE?

(Acts 17:30; 1 Cor. 1:2)

DO YOU BELIEVE THAT TRUE CHRISTIANS HAVE ALWAYS EXISTED SOMEWHERE IN THE LAST 2000 YEARS?

(Matt. 28:19,20 The Watchtower teaches this, but cannot actually point to a single group or person as evidence of this, since no one in history believed as they do.)

DO YOU BELIEVE THAT ANYONE, ANYWHERE, WHO JUST HAD A BIBLE, AND NO OTHER LITERATURE, COULD UNDERSTAND IT AND BE SAVED?

(“No” answer reveals that they believe the Bible is not enough, but a leader or organization is needed; “Yes” answer is contradictory to Watchtower teaching. GB 52, 53, 163, 164)

Next, a statement about the dangers of various religious organizations should be made, such as, “Today more than ever before there are many religious groups which lead people astray from true Christianity. Let’s see if we can agree on certain identifying marks of such groups.” Then proceed with the following objective questions. It is better to leave the questions “third person” (or hypothetically apply them to yourself) rather than applying them directly to the person you are speaking with, or his organization. Instead of saying, “Does YOUR organization...?” you might say, “What if an organization...?” or “What if I...?” That way you avoid getting their defenses up. They will have to apply it to themselves soon enough in the conversation, or you can draw the connection later yourself. Get them to see the point BEFORE it hurts! (2 Sam. 12:1-14)

DO YOU THINK A PERSON SHOULD EXAMINE NOT ONLY THE TEACHINGS, BUT ALSO THE HISTORY OF ANY RELIGIOUS ORGANIZATION BEFORE DECIDING IT IS THE TRUTH?

(A history of deception and unfulfilled prophecies is most incriminating!)

WHAT IF I JOINED ONE OF THESE GROUPS AND LATER DISCOVERED FRAUD AT THE TOP OF THE ORGANIZATION, OR THAT THEY HAVE ALTERED THEIR TEACHINGS OR PROPHECIES? SHOULD I STAY IN IT?

(Most cults have had serious scandals and shakeups involving fraud and politics at top levels. Since they claim to be God’s only true people, their claim would be highly suspect.)

BOTH DEUTERONOMY 18:20-22 AND MATT. 24:11,23-27 WARN US OF FALSE PROPHETS. HOW WOULD ONE IDENTIFY A FALSE PROPHET USING THESE VERSES?

(They speak in the name of God and it doesn’t come true!)

WHAT WOULD YOU THINK IF MEMBERS OF A CERTAIN RELIGION WERE NOT ALLOWED TO READ OTHER RELIGIOUS LITERATURE?

(Shows authoritarian rule and fear of the facts, as well as an inability to use discernment. Witnesses are not allowed to read other religious literature.)

THE MORMONS CLAIM THAT ONE MUST STUDY THEIR BOOKS TO ATTAIN TO AN ACCURATE KNOWLEDGE OF THE SCRIPTURES, EVEN THOUGH THEY ALSO USE THE BIBLE. WHAT DO YOU THINK OF THAT? (All cults believe this, as their leader is the sole interpreter of Scripture same is true with Witnesses.)

IF I WERE EXAMINING THE MORMONS, ETC., DO YOU THINK IT WOULD BE A GOOD IDEA TO READ BOOKS BY EX-MEMBERS?

(A difficult question for the cult member to answer, as it is self-incriminating if they say yes or no. If they say, “no,” show how easy it would be to get sucked into a cult that you haven’t fully examined. If they say, “Yes,” then ask them why they haven’t read books by ex-members of their group.)

WHAT IF ALL DISSENT FROM A RELIGION IS SEEN AS EVIDENCE OF PRIDE OR SIN?

(Cults are authoritarian by nature and will excommunicate members for any breach of policy or disobedience to the organization. GB 175)

WHAT IF THIS RELIGION IS NOT OPEN TO PUBLIC CRITICISM? WHAT IF THEY DO NOT ALLOW FOR PUBLIC DEBATE?

(Reveals just how scholarly their doctrinal foundation is, as well as their appeal to reason.)

QUESTIONS TO PROVOKE THOUGHT

These are questions that cause the cultist to see the inconsistency of their position on certain issues. What you are doing is making them commit to a Biblical or scholastic precedent, then allowing them to see that the Watchtower actually DENIES that precedent. They will either struggle with the contradiction (though not displaying the struggle visibly) or they will shut their minds off to further discussion on the issue by either trying to change the subject or running away. Rather than being third person objective questions, or applying them generally or hypothetically, you are now applying it to the Watchtower specifically. Since the organization is the real culprit rather than the individual Witness, apply the questions to the organization, not “Jehovah’s Witnesses.” This will help avoid the feeling that they are being personally attacked.

CAN THE BIBLE BE INTERPRETED CORRECTLY ONLY BY THE WATCHTOWER?

(Acts 17:11; 1 John 2:26,27. “Yes” answer contradicts Scripture, “No” answer contradicts Watchtower GB 166, 167, 171)

WHAT METHOD DOES THE WATCHTOWER USE TO INTERPRET SCRIPTURE?

They say that they just accept it literally, and interpret symbolic passages by other passages that bear on the discussion; REASONING, p. 204, 205. Yet they break this rule continually, often opting for a “symbolic” understanding of something that they cannot accept literally due to their preconceived theology. Example: John 3:3,5,7; Matt. 24:26-30; John 1:1; Rev. 1:7.

SCHOLARS TALK ABOUT THE HISTORICAL, GRAMMATICAL, INTERPRETIVE METHOD OF UNDERSTANDING WHAT THE BIBLE SAYS. (Explain.) DO YOU THINK THIS IS A GOOD METHOD?

(Defined as taking into account the historical and cultural meaning of a saying or word and its linguistic significance in order to interpret it correctly. The Watchtower ignores the historical significance of countless passages and interpret the Bible arbitrarily. Example: Luke 16:16-31 and John 10:16.)

DO PROMINENT SCHOLARS, EITHER SECULAR OR RELIGIOUS, SUPPORT THE WATCHTOWER INTERPRETATIONS OF SCRIPTURE?

(The scholarly community as a whole is against Watchtower interpretation, both from the Christian and agnostic sectors, due to their dishonest methods and theological bias. While the Watchtower loves to quote scholars on certain points, it is almost always a half-truth or is taken out of context to support their position. At times they will quote from obscure sources which they present as being noteworthy sources, yet are not even recognized in their field as authorities. GB 133-145)

DOES THE WATCHTOWER BELIEVE ALL OTHER “CHRISTIAN” GROUPS ARE FALSE?

(Yes, they do. GB 163, 165, 170; Matt. 7:3; 25:31-46)

DOES A PERSON HAVE TO BE PART OF THE WATCHTOWER ORGANIZATION TO BE SAVED?

(“Yes” answer cannot be supported by Scripture (Mark 9:37-41). “No” answer contradicts the Watchtower. GB 52, 53, 163, 164)

WHAT DOES THE WATCHTOWER CONSIDER AS PROOF THAT THEY ARE THE REAL CHRISTIANS? ARE THESE MARKS EXCLUSIVE TO THE WATCHTOWER, OR ARE THEY SHARED BY OTHER RELIGIONS? (examine each one individually)

(They will give certain standards based on outward appearance rather than heart factors; their “love” is not unconditional love (Matt. 5:43-48), but is dependent upon obedience to the organization; they substitute friendship based on common doctrinal positions for friendship based on the love of Christ. Challenge the “exclusiveness” of each mark by comparing with other cults.)

Review and apply questions from the first section (COMMON SENSE QUESTIONS) to the Watchtower now. You are causing them to think about how the WT denies these basic truths.

FORCE THEM TO FACE THE FACTS

If you make it this far, you have caused no little disturbance in the mind of the Witness, though he/she may not show it visibly. It is important to be calm and kind above all. You are forcing them to break down the wall they have erected in their mind that protects them from questioning the authority and security of their “mother.” The following questions are designed to force them to face the fact that the organization has claimed to be a prophet “like Ezekiel and Jeremiah”; that they have made false prophecies in the name of Jehovah over and over; that they are a relatively new religion that supports itself primarily through distribution of literature; and that they claim to be the only channel or mediator to God. If they deny the truthfulness of any of this, challenge them to investigate the Watchtower material along with you, so that you can see the light as well. If they defend the Watchtower position, review the former questions once more, so that they will at least see that they are no different than any other cult.

DOES THE ORGANIZATION OR LEADERSHIP CLAIM TO BE A PROPHET OF GOD?

(They have plainly said they are a prophet of God just like Ezekiel and Jeremiah. Compare Deut. 18:20-22. GB 58, 59, 61)

DOES THE LEADERSHIP CLAIM SPECIAL DIRECTION FROM GOD THAT OTHERS CANNOT RECEIVE DIRECTLY FROM GOD?

(They claim the “faithful and discreet slave” is a channel through which the truth flows from Jehovah down to the average Witness. GB 61, Mark 9:38-42)

CAN YOU COME TO CHRIST AS YOUR MEDIATOR?

(Their answer is “no” for 99.7% of the Witnesses. GB 169)

HAS THE ORGANIZATION MADE PROPHECIES THAT HAVE NOT COME TRUE?

(Deut. 18:20-22. GB 62-82, 97-106)

HAVE YOUR DOCTRINES CHANGED SIGNIFICANTLY IN THE PAST HISTORY OF YOUR ORGANIZATION?

(Reveals the uninspired source of their doctrine, as well as their effort to harmonize inconsistencies. GB 172)

HOW LONG HAS THIS RELIGION BEEN AROUND? CAN THIS BE DEMONSTRATED HISTORICALLY?

(“According to the Bible, the line of witnesses of Jehovah reaches back to faithful Abel.” REASONING, p. 202. They thus try and make it appear as if the Jewish patriarchs and the apostles believed the same way they did, which can be proven false historically. Furthermore, they cannot point to any group or person in the last 2000 years that were “true” Christians, at least until Russell came along. Typical cult reasoning. GB 48)

DOES YOUR RELIGION SELL ANYTHING TO SUPPORT ITSELF?

(2 Cor. 2:17 while the Watchtower denies selling its literature in more affluent countries, financial reports reveal that 67% of their income comes from the production and door-to-door sales of literature. They are dishonest in this respect. GB 121-128)

The Witness may not even allow you to proceed beyond a few of these questions, as the questions are quite effective in convicting the Witness of inconsistencies and cultic attitudes. Yet, even so, you will have planted seeds of doubt that force them to either think more about what you have said and examine it further, or flee in fear, refusing to allow their mind to open up again on these questions.

One who masters questions such as these actually need not even discuss the interpretation of other passages beyond what are included above. If the Witness admits to believing the above, you simply have to point out that these are the marks of many religious cults. Emphasize that true Christianity:

* Should not fear any examination, and criticism, and need not forbid reading any other factual information.

* Should interpret the Bible using sound, scholarly methods involving the examination of context, language and history.

* That no other book but the Bible should be necessary (2 Tim. 3:16), and no special man or group of men should be needed to interpret it, as 1 John 2:27 tells us that the Holy Spirit will teach us all things.

* Christianity has been around for 2000 years, and we can trace all the way back to its origins.

* The church is to be supported by collections and offerings, and ministers have the right to be paid. (1 Tim. 5:17,18; 1 Cor. 9:14; 16:2)

* True Christianity has Christ as its mediator, for ALL.

* Jesus warns us against those who claim to be prophets, yet whose prophecies go unfulfilled.

* All Christians have access to the same truths.

* Truth is not afraid of error, nor the devil. Only the devil runs from the truth.

FINALLY, REMEMBER: the closed mind of the Witness cannot be opened solely by the outsider. There must be a willingness on their part to reason, to question, to agree on common principles. Otherwise, you are wasting your time. An obstinate and sarcastic person should be left alone until a more advantageous time, lest you shame yourself and the Lord by your lack of perception (Matt. 7:6). Above all, pray for a humble heart and the proper timing regarding what to say.

“A word rightly spoken is like apples of gold in settings of silver. As a ring of gold, and an ornament of fine gold, so is a wise reprover on a hearing ear.” Proverbs 25:11,12

________

Footnote:

1. To a person desperate for alibis in order to reinforce their faith in the organization, almost any supportive argument will be used, regardless of its validity or logic. The most effective book of clever and not-so-clever ready-made alibis is the Watchtower publication, REASONING FROM THE SCRIPTURES. In it, the Witness can excuse away false prophecies, change the subject, reinterpret Bible passages, and bluster their way through almost any situation using silly and inconsistent reasoning. Yet, it is sufficient “proof” for the Witness who is desperate for an alibi. For example, see the Watchtower “reasoning” on why they are not false prophets on pages 134-137 of the REASONING book. They there argue that others in the Bible had “wrong expectations” at times, but this did not make them false prophets. What they fail to mention, of course, is that such “wrong expectations” were not prophecies!

*

[Original illustration at this number was a duplicate of HolwickID #4553]

At a Promise Keeper's rally, a speaker asked the gathered how they came to salvation. He asked how many were saved at a large revival event such as PK or a Billy Graham Crusade. About ten percent raised their hands. He then asked how many were saved through a church activity such as Vacation Bible School? A few raised their hands. After several other options he asked, “How many of you were saved as a result of one-on-one witnessing by a friend?” About sixty percent of the men in attendance raised their hands. This points to the truth of the quote below from my friend Gary Wakins.

“We all come into the Kingdom one at at time. No matter how large a group you are speaking to at any given time, remember that we all come to the Father one at a time. -- Gary Watkins

In an article entitled 'TIS THE SEASON FOR RELIGIOUS DEBATE, William Mattox described the self-serving nature of some door-to-door proselytizers. He recounts his wife's response to an unexpected visitor:

"Since you believe that people must earn their way into heaven by doing 'good works' (like proselytizing), would it be fair to say that the primary reason you have knocked on my door today is out of concern for your salvation rather than mine?"

____________

USA TODAY (12/21/99), page 17a

Do you feel guilty if you don't engage in regular witnessing?

Perhaps you're looking at witnessing from the wrong point of view. Let me explain with a story.

A few years ago, Chuck Colson was standing in a long line in the airport in Jakarta, Indonesia. He and some Prison Fellowship colleagues had been traveling all night. It was now early morning. The terminal was hot and steamy, and they were tired. As Chuck relates in his new book, BEING THE BODY, “Passport in my sticky hand, I was exhausted and exasperated at the long, inefficient line snaking ahead of us. I was worried we would miss our next flight and the ministry friends who were waiting for us.” But, Chuck adds, “I was also determined not to let my frustration get the better of me. I talked with my friends; we laughed and made the best of the situation.”

Two years later, he received a letter from a businessman who lived in Singapore. The man had been a follower of Confucius, but he sent his children to Sunday school at a Presbyterian church for moral training. One Sunday, as he picked up his kids, he heard the end of the sermon. A visiting missionary held up a copy of Chuck's first book, BORN AGAIN. And on the cover was a picture of Chuck.

A few months later, this businessman was stuck in a long line in the steaming Jakarta airport. Glancing over into the next line, he spotted the same face he'd seen on the cover of BORN AGAIN. He was so impressed by Chuck Colson's calm demeanor and cheerfulness that when he got back to Singapore, he got the book, read it — and committed his life to Christ.

Chuck, of course, was not attempting to “witness” that day at the airport; he had no idea that someone was watching his behavior. But by allowing the Holy Spirit to keep him at peace, God made Chuck a witness that day to draw someone to Himself.

This is a point many Christians miss. Christ told His disciples, “You will be my witnesses.” Most Christians think that's a command, but it isn't. Jesus simply described what invariably happens to those who receive the Holy Spirit. Coming to faith in Christ — a work of the Spirit — makes us witnesses. We hear Christ's words as a job to be done rather than what they really are: a description of our core identity.

Now, don't get me wrong: Every believer is called to share the Good News of God's love. That's why we're told to have an answer ready for anyone who asks us about what we believe and why we believe it. But effective speaking about Christ begins when we understand that we already ARE witnesses simply because we're Christians.

We never know when BEING a witness could be a more powerful testimony to the truth than all the verbal “witnessing” in the world. As St. Francis of Assisi put it eight centuries ago: “Preach the Gospel all the time; if necessary, use words.”

FURTHER READING AND INFORMATION:

Charles Colson and Ellen Vaughn, BEING THE BODY: A NEW CALL FOR THE CHURCH TO BE LIGHT IN THE DARKNESS (W Publishing, 2003).

Learn about the upcoming BEING THE BODY SEMINAR taking place THIS SUNDAY, May 18! To learn which church in your area is showing the seminar, call 1-800-321-6781.

Charles Colson, BORN AGAIN (Fleming H. Revell, 1996).

Gina R. Dalfonzo, “THE UNLIKELY EVANGELIST,” BOUNDLESS, March 28, 2002.

John Fischer, FEARLESS FAITH: LIVING BEYOND THE WALLS OF 'SAFE' CHRISTIANITY (Harvest House, 2002).

____________

Copyright (c) 2003 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint with Chuck Colson" is a radio ministry of Prison Fellowship Ministries.

*

[Original illustration at this number was a duplicate of HolwickID #13445]

Someone once asked D. James Kennedy, "Why can't you teach people to

witness in a classroom." His question was answered with another

question, "Tell me what do you do?" The replied, "I teach flying."

Dr. Kennedy asked him, "How many sessions in a class room would it

take me to learn to fly and get my pilot's license? Would ten lessons

do it?" The flight instructor said, "Oh No!" Then he was asked,

"While would fifty lessons in a class room be enough to teach me how

to fly?" Again the answer was no. "Well, how about a hundred lessons

in a class room? Would a hundred lessons be enough to teach me how to

fly?" Once more the reply was "No!"

Dr. Kennedy asked, "Do you mean that if I came to you every week for

two years you couldn't teach me how to fly a plane? Even after a

hundred classroom lessons I still wouldn't be able to just hope into

an airplane and fly off into the wild blue yonder?" The instructor

answered, "Not in my plane!"

"Yet that's the way we've tried to teach people how to witness and

it works no better for witnessing than it does for flying an

airplane! It doesn't work because it fails to touch the main problem

most people have which is fear. But getting out into other people's

homes and seeing it happen helps eliminate the fear.

- D. J. Kennedy

A wife felt that all of her efforts to win her husband to Christ

were in vain. She wondered why she was making so little headway.

"Then I came to my senses when, at last my husband looked at me and

shouted, 'I certainly don't want what you have!'" Although he was the

one she most wanted to reach for the Lord, at that moment she saw that

her religious ways were repulsive to him. She noticed that he didn't

shout, "I don't want 'who you have', but rather 'what you have'."

She realized that she had been trying too hard to win him over to

her "practice of Christianity, rather than revealing the "presence" of

Christ in her life.

If we were more careful about the "who" of our faith others might

find our "ways" more attractive too.

- Hastings Illustrations, p. 89.

A young man bound for the mission field found himself seated on an airplane next to Billy Graham. He eagerly told the famed evangelist how he was on his way to some remote mission station, where he confidently expected to lead many heathen to the Lord. Graham said that was wonderful news. Then he asked how many souls the young missionary had brought to Jesus in his family or neighborhood. Looking a little downcast and distracted, the young man responded that he had not brought anyone to the Lord yet - and then he commenced to offer a series of contrived excuses for why it was so difficult to produce converts in his hometown.

After a prayerful pause, Graham soberly advised the young man to return home, saying, “If you have not been successful in reaching anybody in your family or neighborhood, it is likely you’ll not experience success in a foreign land either.”

________

Doug Batchelor in BROKEN CHAINS (Pacific Press 2004)

*

[Original illustration at this number was a duplicate of HolwickID #1896]

A girl newly converted in Columbus, Nebraska, gave this as her

first testimony: "Jesus is the most unforgettable Person that I ever

met."

- Elmer Case

Dr. J.H. Jowett told of seeing six lean men carrying an

advertisement of a restaurant which read, "The best dinner in

London." Lean Christians make poor witnesses for Christ. We must

mature and be full of the goodness of God.

Some of you used to know that little man who was called by the

title of "Uncle John Vassar." He was a man of God. He was not a

minister; he never preached in the pulpits, but he was a man that had

to win souls for Jesus Christ. He was converted when he was about

twenty-five years of age, when he was at work in his uncle's brewery

in Poughkeepsie. In those days people thought that a man could make

beer and still be a Christian. After he was converted, John made a

little rack above the vat where he was at work, on which he kept his

Bible. He wanted to have his Bible there so he could study it. But

soon there came an explosion. There will always be an explosion when

you take the Word of God wherever there is any kind of intoxicating

liquor. This one blew John clear out of the brewery, and he never went

back. His wealthy uncle offered to raise his wages, and finally

offered to take him into partnership, but John said, "I will have

nothing to do with this accursed thing.''

He became, as he used to say of himself, legs for good men. He was

employed by the American Tract Society to carry around Bibles and good

books, and he used to say of himself that he was the shepherd's

watch-dog. He would go into a parish and find out the minister and

say, "Let us go out and see if we cannot find some lost sheep." So it

was the shepherd's dog that led the shepherd around. If he came to see

you and you were not quite ready to see him be would go into a

neighbor's house and get the whole family down on their knees before

you had brushed your hair. I remember that when I was a boy a number

of us were coming back from skating, and he said to us, "Have you

given your hearts to God?" I shall never forget that as long as live.

He was always at it. He spoke to everybody, to whom he spoke about

anything, about Jesus Christ. His nephew, who was his biographer, says

he never knew him to be repulsed but once, and that was when he spoke

to a professing Christian by mistake.

He went into the army as a tract-distributor, where he had the

modest salary of twenty-five dollars a month. When the chaplain died

the soldiers wanted Uncle John for their chaplain, and they elected

him to that position. But he was not an ordained minister, and in

order to be chaplain, he would have to be ordained. A chaplain he

would get a salary of some twelve or fifteen hundred dollars. People

in Poughkeepsie heard about it, and they asked John to come back, and

said they would make him an ordained minister. He went back, and they

called a council of the Baptist churches to ordain him. But he heard

some people say that John was just like the rest of them, he would do

anything to get money. So he said to the council, "Brethren, you will

have to forgive me. I am sorry that you have come together in this

way," and told them what he had heard. He would not do anything that

by any possibility would bring discredit on Jesus Christ, and he went

back to his old salary of three hundred dollars a year.

Once the Southerners captured him, and they thought he was a spy.

They took him up to the headquarters, but all the way he preached to

them Jesus. They brought him into the presence of the colonel and the

other officers, and he went right up to the colonel and said,

"Colonel, I see by your uniform what side you are fighting on; but are

you on the Lord's side or against him?" The colonel said, "We won't

speak about that just now." And he turned to another and said, "Major,

how is it with you?" So he went the round of the officers, speaking to

them about Jesus, until one of them said, "Colonel, you had better let

this man go. If you don't turn him loose we will have a prayer-meeting

all the way from here to Richmond." It is a fact that they let him go

with no other guarantee than that he would not tell for forty-eight

hours what he had seen. They saw the Spirit of God was upon him. He

was full of him all the time.

He came into a hotel in Boston, looking for a friend, and in the

parlor there were two fashionably dressed ladies. He went right up to

them and said to one of them, "Excuse me, madame, are you a

Christian?'' She said, "Of course." He said, I didn't mean that kind

of a Christian. Have you been born again?" "Why, no; we have gotten

all over that in Boston; we do not believe in being born again any

more." Have you gotten all over the Bible in Boston, or do you believe

that some more?" "Oh, yes, we believe in the Bible, of course." "Will

you let me read it to you?" And he took his Bible and began to pour

the Word of God into her heart until her soul burned within her and

the tears came into her eyes. His friend came and he had to go, but he

said, "Before I go, may I pray with you?" She answered, "I wish you

would." He knelt down by the side of that proud woman and asked God to

save her then and there. Her husband came in afterward, and seeing

signs of tears in her eves, he asked, "What is the matter?" She said,

"There has been a strange little man here. He came up to me and asked

me if I was a Christian -- if I had been born again; and then he

preached to me and read the Bible; and, husband I never in my life

felt as I feel now." He said, "Why didn't you tell him it was none of

his business?" She said, "Dear, if you had been here, you would have

thought it was his business."

Would anyone think it was your business to preach Jesus? Is it your

business? Will you let it be? I am sure this afternoon if you say to

God, ''Lord, show me what to do, and I will do it," He will do one of

two things; either he will show you some sin to abandon or he will

show you some duty that you can successfully perform. Are you willing

to pray: "Lord, what wilt thou have me to do? Show me and I will do

it."

By J. Wilbur Chapan, "Present Day Parables."

A man was making his way over the mountains through a terrible snowstorm. He gradually got weaker and weaker, until at last he stumbled and fell. He said to himself: "This is the end. I shall never be found."

He was too weak to rise, but as he fell his hand struck the body of another man who had fallen in the same place. This first man was unconscious, and the man who had just fallen rose to his knees and, bending over the prostrate form, began to chafe his hands and to rub his face, until by and by the man's eyes opened. He had saved another's life, but he had also saved himself, for the exercise had kept the life in his own body.

And when you have a passion for souls, when you go seeking the lost, when you lift the burdens of others, your own vision of Jesus is clearer, your own hope of eternity is stronger, your own assurance of salvation is greater.

________

J. Wilbur Chapman

A newly-hired salesman stunned his superiors with his first report, for it revealed that he was nearly illiterate. He wrote: “I seen this outfit who aint never got a dimes worth of nuthin from us an sole them sum goods.” But before he could be fired, a second letter arrived. It read: “I came to Chicawgo an sole them haff a millyon.”

The sales manager dumped the problem into the president's lap. The next day the staff was amazed to see the salesman's letters on the bulletin board, with this memo: “We ben spendin two much time tryin to spel insted of tryin to sell. I want everybody should read these letters from Gooch, who is doin a grate job, and you should go out and do like he done!”

Sometimes we get so preoccupied with appearances that we lose sight of our primary purpose. We care more about presenting the gospel flawlessly than we do about its real aim. How much better is a stumbling, stammering presentation of the gospel that points sinners to Christ than a cold, formal, precise address that leaves them unmoved!

When looking for opportunities to present the gospel, remember the priorities of that salesman. Then go out and “do like he done”! -- RWD

1 Corinthians 2:1-5

rbc@gospelcom.net C1996 RBC Ministries -- Grand Rapids, MI 49555 World Wide Web address: http:/www.gospelcom.net/rbc/odb/

“I am a debtor both to Greeks and to barbarians, both to the wise

and to the foolish þ hence my eagerness to proclaim the gospel to

you also who are in Rome” (Romans 1:14-15).

What would you think of a person who was deeply in debt to someone else and all the time this person had the ability to pay off the debt but did not? What if the person to whom the money was owed was naive, poor, and ignorant, so that the debtor could avoid paying off the debt? What if the poor, naive person ended up going bankrupt as a result? What would your opinion be of the debtor? You would be outraged at the lack of moral integrity, would you not?

During the Civil Wars in England a man on the Isle of Man was accused of treason and sentenced to death. The king eventually granted a pardon. The pardon fell into the hands of a bitter enemy of the condemned man, and it was never delivered. The man from the Isle of Man was executed. What do you think of someone who possesses a pardon which could save another person's life, but he fails to deliver it, whether intentionally or by neglect? Again, would you not be outraged at the insensitivity and inhumanity of this person?

Paul said that he was a debtor to the people of the world. Of course, Paul was in debt to God for his marvelous grace. Paul was in debt to Jesus Christ for his substitionary sacrifice of atonement at Calvary. Why should Paul feel a debt to the sinners of the world, most of whom he had never met, many of whom were his enemies? Paul felt the obligation, because God had called him to be an apostle. Paul was “set apart for the gospel of God” (Rom. 1:1). Paul possessed the payment to save others from spiritual bankruptcy. He possessed the pardon from the king to save them from being executed. He had the gospel, the good news of Jesus, which was “the power of God for salvation to everyone who has faith” (Rom. 1:16).

We possess this very same gospel which has the identical saving power today as it did in the first century. The needs of people today for salvation are just as pressing as were those of Paul's world. Should we not feel the same debt of obligation to others to share the good news of Jesus Christ?

================================

Version from Fredericksburg Bible Illustrator Supplements:

In the Isle of Man, as I was one day walking on the seashore, I remember contemplating, with thrilling interest, an old gray ruined tower covered with ivy. There was a remarkable history connected with the spot. In that tower, was formerly hanged, one of the best governors the island ever possessed. He had been accused of treachery to the king during the time of the Civil Wars, and received sentence of death. Intercession was made on his behalf, and a pardon was sent, but that pardon fell into the hands of his bitter enemy, who kept it locked up, and the governor was hanged.

His name is still honored by the Manx; and you may often hear a pathetic ballad sung to his memory, to the music of the spinning wheel. We must all feel horror-struck at the fearful turpitude of that man who, having the pardon of his fellow creature in his possession, could keep it back and let him die the death of a traitor.

But let us restrain our indignation till we ask ourselves whether God might not point His finger to most of us and say: “Thou art the man! Thou hast a pardon in thine hands to save thy fellow creatures, not from temporal, but from eternal death. Thou hast a pardon suited to all, sent to all, designed for all. Thou hast enjoyed it thyself, but hast thou not kept it back from thy brother, instead of sending it to the ends of the earth?”

-- Hugh Stowell

Perhaps you have heard about the little boy who returned home after his first Sunday School class. His mother asked, "Who was your teacher?" and the little boy answered, "I don't remember her name, but she must have been Jesus' grandmother because she didn't talk about anyone else." A Spirit-filled church is like a grand-mother -- she cannot help but talk about Jesus.

One day when Jesus was walking along the hot, dusty roads of Samaria He arrived at the well that Jacob had dug many centuries earlier. The water in the well was still clear and cold and it was used by the people in the nearby city as their main water supply.

Jesus sat at the well waiting on His disciples to bring Him food. A woman from the city came to fill her waterpot. Jesus said to her, “Give Me a drink.”

The woman replied, “How is it that You, being a Jew, ask a drink from me, a Samaritan woman?”

Historically the Jews had no dealings with Samaritans . They considered them as an inferior race of people with mixed ancestry from Israel and the heathen nations who did not worship God.

Jesus answered her, “If you knew the gift of God, and who it is who says to you, 'Give Me a drink,' you would have asked Him, and He would have given you living water.”

The woman responded, “Sir, You have nothing to draw with, and the well is deep. Where then do You get that living water?

“Are You greater than our father Jacob, who gave us the well, and drank from it himself, as well as his sons and livestock?”

Jesus replied, “Whoever drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life.”

The woman did not understand that Jesus was speaking about the living water of eternal life that people receive from God when they believe upon the name and sacrifice of Jesus Christ who would give His life for the sins of mankind. She responded, “Sir, give me this water, that I may not thirst, nor come here to draw.”

Jesus said, “Go, call your husband, and come here.”

She answered, “I have no husband.”

Jesus said, “You have well said, 'I have no husband', for you have had five husbands, and the one whom you now have is not your husband; in that you spoke truly.”

Astonished, the woman exclaimed, “Sir, I perceive that you are a prophet. Our fathers worshipped on this mountain, and you Jews say that in Jerusalem is the place where one ought to worship.”

Jesus refused to engage in futile religious controversy with the woman and remained on the crucial issues of forgiveness of sins and salvation.

“Woman, believe Me, the hour is coming when you will neither on this mountain, nor in Jerusalem, worship the Father. You worship what you do not know; we know what we worship, for salvation is of the Jews.

“But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father is seeking such to worship Him.

“God is a Spirit, and those who worship Him must worship in spirit and truth.”

The woman replied, “I know that Messiah is coming (Who is called Christ); when He comes, He will tell us all things.”

Jesus said, “I who speak to you am He.”

At this time Jesus' disciples came, and were astonished that He talked with a woman.

The woman left her waterpot and ran into the city, saying to the men of the city, “Come, see a Man who told me all things that I ever did. Could this be the Christ?”

The people then came from the city to hear Jesus preach, and many believed on Jesus Christ as the Messiah because of the testimony of the woman about the things that Jesus had said. Others in the city believed on Jesus as Messiah because of the things He preached to them during the subsequent two days of His stay in the Samaritan city. These said to the woman, “Now we believe, not because of what you said, for we ourselves have heard Him and we know that this is indeed the Christ, the Savior of the world.”

Reference to Jesus Christ as Savior of the world appears in many verses in the Holy Bible, especially in John 3:16, “For God so loved the world that He gave His only begotten Son, that whoever believes in Him shall have everlasting life.”

Jesus referred again to the water of life in St. John 7:37-39, “On the last day, that great day of the feast, Jesus stood and cried out, saying, 'If anyone thirsts, let him come to Me and drink.

“He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.'

“But this He spoke concerning the Spirit, whom those believing in Him would receive, for the Holy Spirit was not yet given, because Jesus was not yet glorified.”

This last scripture meant that those who believe on Him as Savior of the world would receive empowerment from the Holy Spirit Who would be sent into the world after Jesus ascended to the Father God after Jesus' resurrection from the dead. The empowerment of the Holy Spirit in the lives of believers is the same empowerment that Jesus received at his baptism by John the Baptist. In that baptism (John 1) the Holy Spirit came upon Jesus, seen by onlookers in the form of a dove. Until then Jesus exhibited no powers to perform healing and miracles. This baptism was the defining point of Jesus' ministry on earth. After that event many great healings and miracles were exhibited in Jesus' earthly life.

People tend to forget that Jesus temporarily left His deity behind when he was born on earth as a man, just like us. The difference between Jesus (the man) and the rest of us was that Jesus never acquiesced to the temptation to sin as all the rest of us have done. Jesus, like us, did experience the temptation to sin although He refrained from giving in to temptation. Jesus assumed empowerment for service when He (as a man) received the Holy Spirit at baptism. This same empowerment is received by humankind when we accept the infilling presence into their spirits of the Holy Spirit of God. Jesus described this phenomena in John 7 as the rivers of living water springing from our inner beings. This is available to us because of our belief in the saving power of Jesus Christ. We therefore today enjoy the presence, help and ability to serve God more fully through the input into our lives of the presence and anointing of the Holy Spirit.

KEY CONCEPTS

1. Belief in Jesus Christ as our sacrifice for sin brings us salvation, which is referred to as living water, meaning that we shall never see eternal death or permanent separation from the LORD God if we have our faith placed in Jesus Christ, Son of the Living God.

2. It is futile to become bogged down in religious arguments that are not specifically relevant to salvation. The primary point of salvation is the supreme sacrifice of Jesus Christ, the Son of God, Who allowed His life to be taken so that we may have a perfect substitute Who died in our place for our sins.

3. If we have compassion on our fellow humans we shall do our best to tell them about the great gift of salvation which is available to everyone in the world who believes in the name of Jesus Christ as Savior.

Four years after the Titanic went down, a young Scotchman rose in a meeting in Hamilton, Canada, and gave the following testimony:

I am a survivor of the Titanic. When I was drifting alone on a spar on that awful night, the tide brought Mr. John Harper, of Glasgow, also on a piece of wreck, near me.

“Man,” he said, “are you saved?” “No,” I said,” I am not.” He replied, “Believe on the Lord Jesus Christ, and thou shalt be saved.” The waves bore him away; but, strange to say, they brought him back a little nearer, and he said, “Are you saved now?” “No,” I said, “I cannot honestly say that I am.” He said again, “Believe on the Lord Jesus Christ, and thou shalt be saved.”

Shortly afterwards, he went down, and there, alone in the night, and with two miles of water under me, I believed. I am John Harper's last convert.

____________

Choice Illus.” W.W. Clay, pg. 46-47

[see also HolwickID #16530]

There is a road winding over a desert waste and through barren hills

where for many miles the only water is a spring that flows from a rock

at the summit of one of the low mountains. At best it was only a

pencil-like stream, but to those who traveled this road before the

days of automobiles it was most welcome. To help people get the water

someone had left a tin cup there. But as time went on, the cup became

rusted and filthy. Many a person did not try to get a drink because

of the repulsive condition of the cup. How carefully ought we to live

so that crudities and harsh mannerisms--to say nothing of attitudes

incompatible with a Christian life--do not turn people from the pure

fountain of salvation! ("Choice Illus." W.W. Clay pg. 44-45)

Next to the Apostle Paul, perhaps the greatest personal worker of all

time was a man familiarly known as Uncle John Vassar. In a large

railroad station one day he saw a lady with a serious look on her face

sitting by herself. He went to her and began to talk to her, found

she was unsatisfied, and urged the claims of Christ upon her. She did

not yield although her eyes were filled with tears. Just as he left,

her husband came up and, seeing the tears, demanded to know what was

going on. She told him that a man had just been telling her of her

need to be saved. "Why didn't you tell him to go about his business?"

said the indignant husband. And she answered, "Husband, if you had

only been here you would have seen that he was about his business."

("Choice Illus." W.W. Clay pg. 48)

A man of good character, with a fine family, and prosperous, but

unsaved, started going to church. For a while he sat in the back pews

of the church. Then he began to take more interest in the work of the

church. When Frances Ridley Harvergal went to that community to hold

services, she was entertained in his home. His first words of greeting

were, "Miss Havergal, I hope you have come to be a great blessing to

us." Miss Havergal was shown to her room, but her first act there was

to pray, and ask God to give her every member of that home--and there

were ten of them. It was not long till all were saved. When the last

one found Christ, Miss Havergal could not sleep. Her happiness began

to express itself in poetical form. She took her pencil and wrote the

familiar words, "Take my life and let it be consecrated, Lord, to

Thee." Soon after this poem was set to music, and has become one of

the songs that will never die. ("Choice Illus." W.W. Clay pg.

48-49)

Bishop Taylor Smith had a Christlike passion for soul winning. He was

taken ill in San Francisco and ordered to the hospital, where, not

long after, he died. One day Dr. Philpott and a friend visited him

before his home-going. It was eleven o'clock at night, but as they

reached his door and looked in they saw a nurse kneeling beside his

bed and the Bishop had his hands on her head praying for her. They

felt they could not intrude. Finally the nurse came out in tears and

said, "That dear old man! I am the third nurse he has led to Christ

today." ("Choice Illus." W.W. Clay pg. 50)