What Part Is It You Don’t Understand?

By Johnie Edwards

A question in a Winston ad is, “What part of 100% you don’t understand?” I got to thinking about so many plain pas- sages that so many seem not to understand. So, we ask?

1. What Part Of Mark 16:16 You Don’t Understand? Jesus simply said, “He that believeth and is baptized shall be saved; but he that believeth not shall be damned” (Mark 16:16). A lot of people seem to have trouble with this passage. So, I ask, what part of this you don’t understand? Did Jesus say, “He that believeth and is baptized shall be saved”? Yes or no? Is it a matter of understanding or a matter of just not wanting to obey the command to be baptized?

2. What Part Of Acts 2:38 You Don’t Understand? Peter told believing Jews, who asked, “. . .what shall we do?” (Acts 2:37) to, “. . . Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Acts 2:38). Does the passage say that repentance and baptism is for the remission of sins? Do you not understand it that way? Just what part of it you don’t understand? Or, could it be you have been listening to some preacher tell you that baptism is not necessary in the first place?

3. What Part Of Ephesians 5:19 You Don’t Understand? Paul wrote the Ephesians to the effect that music is to be vocal. Yet, most think the Bible teaches that the use of a mechanical instrument of music is acceptable. “Speaking to yourselves in psalms and hymns and spiritual songs singing and making melody in your heart to the Lord” (Eph. 5:19). Just what part of this you don’t understand? Did Paul say the music was to be singing? Did he saying anything at all about playing a mechanical instrument? Could it be that most folks understand the passage in light of what most churches practice or what the New Testament really says?

4. What Part Of Acts 20:7 You Don’t Understand? The Bible teaches that early Christians met every week to observe the Lord’s supper. It is written in Acts 20:7, “And upon the first day of the week, when the disciples came to together to break bread, Paul preached unto them. . .” (Acts 20:7). What day does the first day of the week come on? Is it not Sunday? Does every week have a first day? It surely does. So, the Lord’s supper is to eaten every first day of the week? What part of this you don’t understand?

5. What Part Of 1 Corinthians 16:2 You Don’t Under- stand? Most churches bind Old Testament tithing and take up collections every time they meet, regardless of the day. Paul ordered the Corinthians, “Upon the first day of the week let every one of you lay by him in store, as God hath prospered him” (1 Cor. 16:2). Do you understand that the day the laying by in store on is the first day of the week? Is not the giving to be according to one’s prosperity? Do you see, in the passage, any other way for the church to raise its funds to do its work? Just why is it that you don’t understand in this simple passage?

6. What Part Of Ephesians 4:4 You Don’t Understand? Paul says, “. . . there is one body.” He told the Colossians, “. . . for his body’s sake, which is the church” (Col. 1:24). If there is one body and the one body is the church, how many churches do you understand that to be? One or more than one?

The Harrell Booklet on the Bounds of Christian Unity

By Connie W. Adams 

In November 1988, Ed Harrell wrote an article in Christianity Magazine entitled “Homer Hailey: False Teacher?” This article grew out of what brother Harrell called “the personal attack on Hailey” and said this article “is my personal defense of Homer Hailey as a man who has earned the respect and esteem of the Christians of our time.” He referred to “the re- cent personal attacks on him” and said they “seem to me to be an unheroic assault on an 85-year-old warrior.” While it was true that several brethren (this writer included) had reviewed the public teaching of brother Hailey on marriage, divorce and remarriage, after the incidents at El Cajon, California and Belen, New Mexico, all of these reviews took pains to express love and respect for brother Hailey as a man. Nobody attacked his character or integrity. It was his public teaching which was being examined in light of what the Bible teaches on the subject in question.

Very frankly, brother Harrell owes an apology to those who reviewed brother Hailey’s position for his mischaracterization of their reviews. Had that been forthcoming long ago, it would have relieved much of the tension which has developed since. It is one thing to review what a brother has publicly taught and quite another to indict his character. Now, in a strange twist, the character of those who have opposed the Hailey position has been seriously challenged. We have been treated to articles and lectures bemoaning the “lack of integrity” of some brethren who have been outspoken on the subject.

This article by brother Harrell on brother Hailey is a watershed event in the history of the present controversy over Romans 14 and the issue of fellowship as it concerns the marriage, divorce and remarriage issue. It was this article which led to the series of 16 articles by brother Harrell on “The Bounds of Christian Unity” which ran from February 1989 to May 1990. Now that this has been published as a booklet, I lament the fact that the Hailey article was not included in the booklet for it provides the backdrop of this series.

It is now being said that this series was only an historical study of how brethren have dealt with matters of difference over the years. With much of what brother Harrell wrote in this series, we have no complaint. That he is a well-trained and eminent historian is beyond dispute. But in the course of these 16 articles, he made some statements which have given voice to a widening difference over Romans 14 and the implications of it as it is considered in relation to the matter of divorce and remarriage. In summarizing the division which produced the Christian Church, brother Harrell wrote, “In short, by the end of the nineteenth century Christians generally recognized that the movement was dividing not because of doctrinal questions, but because of different mindsets” (my emphasis, CWA). I fear that we now have different mindsets at work and the issue of marriage, divorce and remarriage and related questions of fellowship of those who would make room in the churches for adulterous marriages simply demonstrates these two mindsets. One mindset views Romans 14 as dealing with matters of permitted liberties while the other views it as an umbrella under which all manner of differences may be tolerated, both in the realm of doctrine and morals.

Brother Harrell wrote, “It is obvious that Christians sometimes disagree about scriptural instruction, even in matters of considerable moral and doctrinal import” (Christianity Magazine, May 1989, 6). He proceeded to say that this is the “issue addressed in Romans 14.” It is on this basis that “unity in diversity” is promoted. This same argument was advanced by W. Carl Ketcherside, Edward Fudge, R.L. Kilpatrick and others to extend the umbrella of fellowship to include instrumental music, institutional- ism, premillennialism, and a host of other things. While brother Harrell would not accept the conclusions of these men, he has left the gate open just as surely as those men have. The arguments advanced by brother Harrell have become a rallying cry for those of the same mindset.

Faith and The Faith

It is true that in Romans 14 the term “faith” is used to describe matters of conscientious scruple. “Whatsoever is not of faith is sin” (Rom. 14:23) concerns the brother who violates his conscience. But “the faith” on the subject is “there is nothing unclean of itself” (v. 14). On that basis “let every man be fully persuaded in his own mind” (v. 5). The issue of marriage, divorce and remarriage must be settled by the passages where God has addressed that subject (Matt.

5:31-32; 19:3-12; Mark 10:11-12; Luke 16:18; Rom. 7:1-4;

1 Cor. 7). You can no more put adulterous marriages into Romans 14 than you can instrumental music or missionary societies. “The faith” will not allow it. Unauthorized practices cannot be rightly included regardless of the degree of honesty and sincerity of the proponents of such practices.

Harmful Consequences of Erroneous Teaching on Romans 14

The outcroppings of this view of Romans 14 are be- coming more evident with each passing day. Consider the following consequences:

1. Error is minimized. Questions such as “who has the list?” of things to include or exclude from Romans 14 leave the impression that truth and error are so scrambled that we cannot sort them out and the only alternative is “unity in diversity.”

2. The danger of false teachers is obscured. Whether or not a teacher is honest and sincere does not mitigate the damage which error does to the soul and the harm it causes to congregations. Out of this has grown the bizarre view that unless a brother possesses the character liabilities of 2 Peter 2, then we dare not call him a false teacher. 2 Peter 2 is not the only passage which deals with error or false teachers.

3. This mindset contributes to relativism. We have an ever increasing number of “grey areas.” Jesus said, “Ye shall know the truth and the truth shall set you free” (John 8:32). “Buy the truth and sell it not” (Prov. 23:23). Truth can be ascertained. Marriage is the most basic of all human relationships. Can we not know the will of God on such a fundamental issue? This is at the bottom of the shift in the content of preaching we are hearing. The fear of appearing to be authoritarian, dogmatic, or one of those “black or white guys” has led to watered-down preaching with its story telling, personal experiences, lessons from movies or television shows. Reading a passage of Scripture, putting it in context and then coming straight at the audience with practical applications would be a great novelty in some pulpits now.

4. This mindset promotes elevating men beyond “what is written” (1 Cor. 4:6). We can all learn from good men who have studied well. All of us believe in showing “honor to whom honor” is due. But good men can be wrong and their influence can lead souls astray. No doubt, Paul had great respect for Peter, but that time at Antioch Peter was wrong in his conduct toward Gentiles and Paul withstood him “to the face” and that “before them all” (Gal. 2:11-14). Later, Peter referred to Paul as “our beloved brother Paul” (2 Pet. 3:15-16). We do our good friends no favor by ignoring the harmful effects of erroneous teaching.

5. This mindset leads to fellowship with all forms of error. If Romans 14 is elastic enough to encompass adulterous marriages, then what is to prevent acceptance of unscriptural worship in the form of instrumental music? Rubel Shelly has room for both in Romans 14. I do not charge brother Harrell or those who stand where he does with going that far. But unless I have seriously misjudged history, their students will do so. The student often outruns the teacher.

The publication of these articles in booklet form means that there is no backing away from the positions advocated to which a number of us have taken exception. The circulation of this booklet can only widen the gap for where it appears, there will be those of us who will review it and point out the dangers of statements made which some of us believe to be erroneous. This also poses a dilemma for some of brother Harrell’s close associates who said after the appearance of these articles that they did not agree with what he said about Romans 14. Do they now agree, or do they not? We shall see.

In the meantime, all of us must study our Bibles, keep open minds to any truth which has eluded us, guard our hearts, maintain proper love and respect for each other, but above all, for the truth revealed in the word of God.

Preach the Kingdom of God

By Mike Willis

In recent years, much has been written to criticize the gospel preaching of a previous generation, stating that they preached the church instead of Christ. One brother did a study of restoration sermons to conclude that restoration preaching has always had a fundamental flaw in not preaching the core gospel message — the message of the cross. Bill Love wrote, “From the very first something of the core gospel was missing in our Restoration preaching” (The Core Gospel 152).

Another brother has recently written that when one preaches “the one true church,” “the one that worships right,” “the one that teaches the truth on baptism,” etc. he has fallen into a trap that stresses allegiance to a movement instead of allegiance to Christ. “Such an emphasis involves preaching ourselves. It’s sectarianism,” he wrote (Christianity Magazine 15:1, 17).

A generation has arisen that is unwilling to preach sermons that contrast the Lord’s divinely revealed church with the denominations of men. Some do not want sermons that emphasize such things as the following: (1) One must be a member of the Lord’s church in order to be saved; (2) Water baptism is a condition for salvation; (3) The New Testament reveals a pat- tern for the worship of the church; (4) The New Testament reveals a pattern for church organization; (5) The church that wears an unrevealed name is guilty of sin. Such sermons are offensive to our religious neighbors and, therefore, should not be preached. Without expressing this conviction so boldly as our liberal brethren have done, some among us apparently have reached the same conclusion, if one can judge by what is no longer being preached in meetings and taught in bulletins. (How long has it been since you heard a sermon on the “identifying marks of the church of Christ”?)

Please consider whether or not one moves away from the central message of the gospel when he preaches on the church.

The Kingdom

The church is known by various names, including the “kingdom.” The figure of the “kingdom” emphasizes the royal rule of King Jesus. Luke records that Jesus revealed to his Apostles “the things pertaining to the kingdom of God” after his resurrection (Acts 1:3). Indeed, he preached the kingdom both before and after his death. The word “kingdom” occurs 158 times in 150 verses in the KJV. Most of those appearances occur in the Gospels. Matthew used the word kingdom 56 times in 54 verses; Mark used it 21 times in 19 verses; Luke used it 45 times in 43 verses; John 5 times in 3 verses. The Gospels which record the life of Jesus use the word “kingdom” 127 times in 119 verses, more than any other part of the New Testament! One is immediately drawn to this conclusion: one cannot faith- fully preach Christ unless he preaches what Christ revealed about the kingdom! The dichotomy that is created between preaching Christ and his church is a false dichotomy.

Jesus Commanded Men to Preach the Kingdom

The Lord himself went out preaching the kingdom.

And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people (Matt. 4:23).

And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people (Matt. 9:35).

And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent (Luke 4:43).

Furthermore, he commanded that his Apostles and other disciples do the same.

And as ye go, preach, saying, The kingdom of heaven is at hand (Matt. 10:7).

And he sent them to preach the kingdom of God, and to heal the sick (Luke 9:2).

Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God (Luke 9:60).

The man who does not go forth preaching the kingdom does not do what Jesus commanded that men do!

The Meaning of “Kingdom”

The word “kingdom” is used in a variety of ways in the New Testament. It sometimes is used of the kingdoms of men (Matt. 12:25; 24:7; etc.). However, it is used to refer to the kingdom of Christ in two senses:

1. The Church. Thayer says, “Jesus employed the phrase kingdom of God or of heaven to indicate that perfect order of things which he was about to establish, in which all those of every nation who should believe in him were to be gathered together in one society, dedicated and intimately united to God, and made partakers of eternal salvation. This kingdom is spoken of as now begun and actually present, inasmuch as its foundations have already been laid by Christ and its benefits realized among men that believe in him” (97).

This was the kingdom that Jesus spoke about being near “at hand” (Matt. 4:17). He said, “Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power” (Mark 9:1). Jesus promised to give to Peter the “keys” of this kingdom (a figure that compares the kingdom of God to a palace and the keys being used of “the power of admitting into it and excluding from it,” Thayer 97) and then identified this kingdom as the church (Matt. 16:18-19).

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

This kingdom is a “spiritual kingdom” (in contrast to one in which its citizens establish its goals with military force, John 18:36) which does not come with “observation,” because it is “within you” (Luke 17:20-21).

Jesus promised to drink the fruit of the vine with his disciples in the kingdom. He said, “But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom” (Matt. 26:29). We “commune” with the Lord each Lord’s day when we partake of the Lord’s supper in his kingdom, the church.

The kingdom/church was established on the day of Pentecost following the resurrection of Jesus. Those who have been “born again” are citizens in the that kingdom (John 3:3, 5). First century saints were already holding citizen- ship in that kingdom (Col. 1:13-14). It was established in their day.

2. Heaven. The word “kingdom” is also used by the Lord to refer to the blessings of heaven. Thayer continues, “But far more frequently the kingdom of heaven is spoken of as a future blessing, since its consummate establishment is to be looked for on Christ’s solemn return from the skies, the dead being called to life again, the ills and wrongs which burden the present state of things being done away, the powers hostile to God being vanquished” (97). Because the kingdom/church that Christ established is an eternal kingdom (Dan. 2:44), a kingdom that cannot be shaken (Heb. 12:28), a kingdom that will be delivered up to the Father when Jesus comes again (1 Cor. 15:24), heaven itself is called the kingdom of God.

This usage occurs in many passages. When Jesus spoke about the danger of trusting riches, he uses the word in this sense. He said,

Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible. Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life (Matt. 19:23-29).

Notice in this text that the “kingdom of heaven” is equivalent in meaning to being “saved” and inheriting “eternal life.” A similar usage occurs in Matthew 25:34 where inheriting the kingdom is equivalent to participation in the Wedding Feast of the Son (Matt. 25:10), entering the “joys of the Lord” (Matt. 25:21, 23), and “everlasting life” (Matt. 25:46). Entering the kingdom is the opposite of eternal damnation in Mark 9:47 — “And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire.”

To preach the “kingdom,” as Jesus commanded, one must preach about both uses of the kingdom. Those who wish to preach about “everlasting life” but not about the church are only preaching half of what the Lord taught about the kingdom. Inasmuch as only those who are citizens of the kingdom on earth (church) will participate in the heavenly kingdom, one most certainly must be preaching what Christ said about his kingdom.

Except Ye Be Converted, You Cannot Enter the Kingdom

Jesus taught that one must converted to enter the kingdom of God. He said,

Verily I say unto you, Except ye be converted, and be- come as little children, ye shall not enter into the kingdom of heaven (Matt. 18:3).

When Nicodemus came to Jesus, the Lord told him how to enter the kingdom.

Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? Can he enter the second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God (John 3:3-5).

The moral qualifications for entrance into the kingdom of God are as follows: (1) One must be poor in spirit. In the Beatitudes, Jesus said, “Blessed are the poor in spirit: for theirs is the kingdom of heaven” (Matt. 5:3). This spirit is the attitude that realizes that one cannot save himself; without Christ he is eternally lost. This must be followed by other traits. Jesus continued, “Blessed are they that mourn: for they shall be comforted”  (Matt. 5:4). The blessing to those mourning is to those who mourn over their sins, not merely unhappy people. “Blessed are the meek: for they shall inherit the earth” (Matt. 5:5). The “meek” are those who “receive with meekness the engrafted word” (James 1:21). Meekness is that yielding disposition that submits its will to the will of God. “Blessed are they which do hunger and thirst after righteousness: for they shall be filled” (Matt. 5:6). One must earnestly desire righteousness in order to receive it.

(2) One must repent of his sins. When Jesus went forth preaching the good news of the kingdom, it was coupled with the command “repent ye, for the kingdom of heaven is at hand” (Matt. 4:17; cf. 3:2).

(3) One must be “born of the water and of the Spirit” (John 3:3, 5). This is a reference to water baptism as a condition for membership in the kingdom.

(4) One must “obey” the Lord. Jesus said, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Matt. 7:21).

When one preaches this message, he is sowing the seed of the kingdom into the hearts of men (Matt. 13:3-9, 18-23). Some men’s hearts will be like the wayside ground, some like the stony ground, some like the thorny ground, and some like the good ground. Not all will receive Jesus’ word, but only those who do can be born again.

Those Outside the Kingdom Are Lost

Jesus said as much and we dare not preach any less. Consider his words:

And I say unto you, That many shall come from the east and west (Gentiles, mw), and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom (the Jews, mw) shall be cast out into outer darkness: there shall be weeping and gnashing of teeth (Matt. 8:11-12; cf. Luke 13:28-29).

The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear (Matt. 13:41-43).

Outside the kingdom there is “outer darkness,” “weeping and gnashing of teeth,” being cast into a “furnace of fire” where there is “wailing and gnashing of teeth.” The conclusion is obvious: Unless one is a citizen in the Lord’s kingdom, he is eternally lost!

Some Things Jesus Emphasized About Citizenship

1. Those who break the least of his commandments cannot be a citizen in the kingdom. “Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven” (Matt. 5:19-20).

2. One should seek the kingdom of heaven above every- thing else. Jesus said, “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matt. 6:33). In his parables of the Treasure in the Field (Matt. 13:44-45) and the Goodly Pearl (Matt. 13:46), Jesus emphasized that one must be willing to give up everything in order to attain the kingdom. Some may even be required to become “eunuchs” for the kingdom of heaven’s sake (Matt. 19:14).

3. One must show a humble disposition. Jesus said that men must be converted and become as a little child, rather than have a competitive disposition that seeks a lordly position over men (Matt. 18:1-4).

4. The “Tares” in the kingdom will be removed at Judgment. In his Parable of the Tares (Matt. 13:25-40), Jesus emphasized that those men who are unfit “members” of his earthly kingdom (the church) will be separated from the “wheat” by his angels on the day of judgment. He compared how the gospel draws different men to a fisherman throwing out his net, saying,

Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth (Matt. 13:47-50).

Those who put their hands to the plow and then look back are not fit to enter the kingdom of heaven (Luke 9:57).

Conclusion

Men should never tire of preaching the kingdom of God. One cannot faithfully preach Christ without preaching what Christ revealed and preached about his kingdom. Those who are ashamed of what Christ revealed about his kingdom are ashamed of Christ! Jesus said, “Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels” (Mark 8:38). Some brethren appear to be ashamed of what Christ said about his kingdom and, for that reason, are trying to create a less offensive message that will be more readily received by the world. Let us not be ensnared by the false message that we need more “Christ centered preaching” and less “church centered preaching.” It is a false dichotomy.

I Saw A Blind Lady Today

By Richard Boone

It was a busy afternoon as Becky and I scurried around with last-minute details before “Jr.,” our third child, arrived. We needed a few items at Sam’s, and while we were there, we ate lunch (our girls love their pizza!). A family at a nearby table finished their meal and gathered their belongings to continue shopping. We were caught off-guard by the fact that the mother, who was carrying a three-month old boy, was totally blind. Our hearts broke. It was all we could do to maintain composure.

I thought about what she would never see with her children, especially that baby. She would never see his first smile, nor the gleam in his eye of the first Christmas he realizes something special is happening. She won’t see school pictures, nor his various forms of handiwork. She won’t see the anticipation and enjoyment of a birthday party, or the proud glow of a driver’s license picture. She won’t see commencement exercises (high school/college), weddings, or her grandchildren. She will, indeed, miss a lot that we take for granted.

But then I thought about a greater blindness. What about those who, with physical vision, never really see what life is all about? We know people who are in the darkness of sin, being blinded by the god of this world and ignorance (2 Cor. 4:4; Eph. 4:18). Jesus is the great light that shines in the darkness (Matt. 4:15-16), and we can be lamps by our personal godliness (Matt. 5:13-16; Phil. 2:15). In our collective work we can be pillars of truth for our respective communities (1 Tim. 3:15). As much as we strive to do in holding forth the word of truth, the saddest reality is dealing with those who are blind because they refuse to see (Matt. 13:13-17).

Then a thought occurred to me: Am I blind? Am I letting opportunities slip by to be guided by God’s lamp (Ps. 119:105, 130)? Am I blinded by the glitter of this world so that the word is choked from affecting me (Mark 4:18-19)? Does my light shine to lead people to Christ or do I hide it under a bushel? Suddenly, the possibility of that great blindness became personal! God, help me not to be short-sighted, even to blindness, but to grow and live in such a way to make my calling and election sure (2 Pet. 1:5-11). Help me to help others do the same.

Yes, I saw a blind lady today, and she helped me to see so many important lessons.