Truth Magazine

By Mark Mayberry

In the Sermon on the Mount, Jesus sets forth a model prayer (Matt. 6:9-13). Luke records that when Jesus had finished praying, one of his disciples said to him, “Lord, teach us to pray just as John also taught his disciples.” Again, he offered a model for prayer (Luke 11:1-4). These passages become a starting point as we consider the appropriate focus for our prayer. Significantly, Jesus shows that prayer should have a threefold focus. We should pray for the things of God. We should pray for the things of others. We should pray for the things of self.

We Should Pray For The 
Things Of God
1. Praise To His Name. Our prayers should express praise for God’s name. Jesus began the model prayer by saying, “Our Father which art in heaven, Hallowed be thy name” (Matt. 6:9; Luke 11:2). Strong defines the Greek word hagiazo, which is translated “hallowed,” as “to make holy, i.e. (ceremonially) purify or consecrate; (mentally) to venerate.” Normally it is used in Scripture to indicate that we must become holy, pure, and separate from sin. Here it indicates that God is holy, pure, and separate from sin. When Jesus ended the model prayer, he returned to the theme of praise: “For Yours is the kingdom and the power and the glory forever. Amen” (Matt. 6:13). We must give unto the Lord the glory that is due his name and worship him in holy array (1 Chron. 16:28-29; Pss. 29:1-2; 96:7-9). The importance of treating God as holy and giving him proper honor cannot be overstated (Lev. 10:1-3).

2. Furtherance Of His Kingdom. We should pray for the furtherance of God’s kingdom. Jesus prayed, “Your kingdom come” (Matt. 6:10; Luke 11:2). During Jesus’ earthly ministry, the kingdom of God was at hand (Matt. 4:17). However, he affirmed that the kingdom would soon be established (Mark 9:1). This occurred on the day of Pentecost (Acts 1:6-8; 2:1-4). Thereafter, as the gospel message was proclaimed, the kingdom of God was treated as a present reality (Acts 8:12; 14:21-22). Significantly, in writing to the Colossians, Paul affirmed that God had delivered us from the power of darkness, and translated us into the kingdom of his dear Son (Col. 1:13-14). The Hebrew writer said that his readers were in the process of receiving a kingdom which cannot be shaken (Heb. 12:28). John also spoke of the kingdom as a present reality (Rev. 1:6, 9). Therefore, since this prayer of Jesus has already been fulfilled, what relevance does it have for today? Well, it is always appropriate for Christians to pray that the borders of God’s kingdom will be enlarged (2 Thess. 3:1-2).

3. God’s Will Be Done. We should pray that God’s will be done. Jesus prayed, “Your will be done, on earth as it is in heaven” (Matt. 6:10). The will of God should be practiced by society as a whole, and the local church in particular. However, we must not forget that it has application in our own private lives. Jesus manifested this attitude in the Garden of Gethsemane (Matt. 26:39, 42). Those who think otherwise have no hope of reaching heaven (Matt. 7:21-23). Only those who do the will of God will live forever (1 John 2:15-17).

4. Thanksgiving For His Blessings. When we pray, we should be thankful for God’s many blessings. The Psalmist said, “Enter his gates with thanksgiving. Give thanks to him. Bless his name” (Ps. 100:1-4). Christians should not act like spoiled brats in the toy section at Wal-Mart, saying, “Give me, give me, give me!” Rather, we should manifest a spirit of thanksgiving as we make our requests known to God (Phil. 4:6-7). In writing to the Colossians, Paul said, “Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving” (Col. 4:2). Addressing the disciples in Macedonia, he said, “Rejoice always; pray without ceasing; in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Thess. 5:16-18). 

We Should Pray 
For the Things of  Others
1. World Leaders. We should pray for world leaders. Paul urged Timothy to pray for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity (1 Tim. 2:1-2). Cyrus, king of Persia, issued a decree that the Jews could return home, rebuild the temple, re-institute sacrifice and offerings, and also pray for the king and his sons (Ezra 6:9-10). In one of the two Psalms attributed to his name, Solomon prayed that God would endow the king with wisdom and bless his sons with righteousness (Ps. 72:1-2). The importance of reverencing God and his word cannot be overstated, especially as in application to rulers (Prov. 8:13-16). The Lord establishes kings and removes kings (Dan. 2:21). The Most High still rules in the kingdoms of men (Dan. 5:21). Righteousness still exalts a nation, and sin is still a reproach and disgrace to any people (Prov. 14:34). The Lord will turn a fruitful land into a barren wasteland because of the wickedness of those who dwell in it (Ps. 107:33-34). Therefore, let us pray for leaders, that they will do what is right, and continue to permit us to do what is right.

2. Fellow Christians. We should pray for our fellow-Christians. Paul continually prayed for the disciples at Ephesus, that God would grant them a spirit of wisdom and of revelation in the knowledge of him (Eph. 1:15-17). Concerning the Philippians, Paul prayed that their love would abound more and more in real knowledge and all discernment, so that they may approve the things that are excellent, in order to be sincere and blameless until the day of Christ (Phil. 1:8-11). Concerning Philemon, Paul was  thankful for his love and faith, and prayed that he would promote the knowledge of all that is good in Christ Jesus (Phile. 1:4-6). 

3. Ministers Of The Gospel. We should pray for ministers of the gospel. Paul commended the Corinthian disciples by saying, “You also joined in helping us through your prayers” (2 Cor. 1:11). He asked the Ephesians to pray for him that he might open his mouth with boldness in proclaiming the mystery of the gospel (Eph. 6:18-20). In a similar vein, he also asked the Colossians to pray that he would speak the truth clearly (Col. 4:2-4). As an evangelist, I solicit your prayers. Along with the inspired apostle, I would say, “Brethren, pray for us” (1 Thess. 5:25). 

4. Lost Sinners. We should also pray for lost sinners. When Jesus saw the multitudes, he was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd. Recognizing the great work that lay ahead, he asked the disciples to pray that the Lord of the harvest will send forth laborers into his harvest (Matt. 9:36-38). Paul manifested a similar attitude toward his countrymen when he said, “Brethren, my heart’s desire and prayer to God for Israel is that they may be saved” (Rom. 10:1-3). In fact, if it would have changed their lost condition, Paul could have wished himself accursed and cut off from Christ for the sake of his brethren, my kinsmen by race (Rom. 9:1-3). Alas, we stand or fall as individuals: The soul that sins shall die (Ezek. 18:20). Each one must bear his own load (Gal. 6:5). Nevertheless, one way we can bear one another’s burdens (Gal. 6:2) is by praying for the lost, that they will realize their undone condition, that they will respond to God’s grace and obey the gospel while there is time and opportunity (2 Pet. 3:9-11).

5. Our Enemies. We should also pray for our enemies. In the Sermon on the Mount, Jesus repeatedly challenged traditional concepts of goodness. After addressing the subjects of murder (Matt. 5:21-22), adultery (Matt. 5:27-28), false vows (Matt. 5:33-37), and vengeance (Matt. 5:38-42), the Lord focused on the attitude we should manifest toward our enemies. Instead of hating them, we should love our enemies, even to the point of praying for those who would persecute us (Matt. 5:43-48). In this regard, as in every area of life, Jesus practiced what he preached. Hanging on the cross, he looked down at his tormentors, and said, “Father, forgive them; for they do not know what they are doing” (Luke 23:33-34). When Stephen became the first Christian martyr, he manifested a similarly forgiving attitude toward those who stoned him (Acts 7:59-60). In like manner, we should pray for our enemies. God must inevitably take vengeance on wicked men (2 Thess. 1:7-10; Heb. 10:30-31). However, we must not waste our time by focusing on such things. Rather, let us do good to our enemies, even to the point of prayer. By following such a course, we will avoid being overcome by evil, but will hopefully overcome evil with good (Rom. 12:19-21). 

6. The Sick. We should also pray for the sick. The Psalmist said, “In my distress I called upon the Lord, and cried to my God for help; He heard my voice out of His temple, and my cry for help before Him came into His ears” (Ps. 18:6). Again, David said, “O Lord my God, I cried to you for help, and you healed me” (Ps. 30:2). We also should turn to God in times of sickness, distress, and dread. In the New Testament, we repeatedly read of men of God praying for the physically and spiritually sick. In this regard, Peter prayed for Simon the sorcerer (Acts 8:18-24), and Paul prayed for the father of Publius (Acts 28:7-8). While we recognize that the age of miracles has ended, we should still pray for those who are sick and suffering (Jas. 5:13-16). 

We Should Pray For The Things Of Self
1. The Necessities Of Life. We should pray for the necessities of life. In Matthew’s account of the model prayer, Jesus said, “Give us this day our daily bread” (Matt. 6:11). Luke says, “Give us each day our daily bread” (Luke 11:3). Note the emphasis is on the present, not the future. When God fed the Israelites with manna in the wilderness, they were allowed to collect only what they could eat in a day, and any food that was hoarded until the morrow spoiled (Exod. 16:16-21). Thus they were taught to rely upon God for their daily provisions. 

Since abundance and want tempt us, though in different ways, we should ask for only what is needful (Prov. 30:8-9). While covetousness will consume our souls, godliness with contentment is great gain (1 Tim. 6:6-11). Therefore, we should not worry about the morrow regarding food, clothing, or shelter. Instead, let us trust God to provide our needs from day to day (Matt. 6:24-33). 

2. The Forgiveness Of Sins. We should pray for the forgiveness of sins. In Matthew’s account of the model prayer, Jesus said, “And forgive us our debts, as we also have forgiven our debtors” (Matt. 6:12). Luke records, “And forgive us our sins, for we ourselves also forgive everyone who is indebted to us” (Luke 11:4). The burden of guilt is more than we can bear, while the blessings of forgiveness are beyond compare (Ps. 32:1-5). How wonderful it is that the Lord God is compassionate, gracious, and forgiving (Exod. 34:6-7; Ps. 103:2-3). If you will approach God on his terms, “Though your sins are as scarlet, they will be as white as snow; though they are red like crimson, they will be like wool” (Isa. 1:18). Redemption was made possible through the blood of Christ (Eph. 1:7). We contact his blood through baptism (Rom. 6:3-4). Having been cleansed with the washing of water by the word (Eph. 5:26), let us confess our sins to one another and pray for one another, that we might be healed (Jas. 5:16).

3. Help In Time Of Temptation. We should pray for help in time of temptation. Jesus said, “And do not lead us into temptation, but deliver us from evil” (Matt. 6:13; Luke 11:4). Strong defines the Greek word peirasmos as “a putting to proof by experience of good or experience of evil.” Thayer says it refers to “an experiment, an attempt, a trial, a proving.” Temptations can be good or bad. Certain temptations come from Satan as he would cause us to stumble and entice us to sin (Luke 22:31-34, 40). Other temptations come from the Lord as he tests our faith and proves our character (Jas. 1:2-3; Rom. 8:28). Yet, God is faithful to the faithful. He will not let his children be tempted beyond their strength, but with the temptation will also provide the way of escape, that they may be able to endure it (1 Cor. 10:13). Therefore, let us pray in time of temptation, and diligently look for that promised way of escape, knowing that the spirit is often willing but the flesh is often weak (Matt. 26:41).

4. Spiritual Growth and Maturity. We should pray for spiritual growth and maturity. Concerning the saints at Ephesians, Paul prayed that they might be strengthened spiritually and filled with all the fullness of God (Eph. 3:14-19). Concerning the brethren in Macedonia, Paul prayed that they might increase and abound in love and holiness (1 Thess. 3:11-13). If we lack wisdom, James indicated that we should pray that God will fill up this deficiency (Jas. 1:5). Notwithstanding, the realization of this prayer is not a one-way street. God will generously bestow this gift if we diligently search after it (Prov. 2:1-5). 

5. All Things. We should pray for all things that concern us. Paul said, “In everything by prayer and supplication with thanksgiving let your requests be made known to God” (Phil. 4:6-7). We should approach God with our wants and wishes, our sins and sorrows, our cares and concerns. Hannah fervently prayed for a son (1 Sam. 1:10-18). David prayed to God when he fled from Absalom, his son (Ps. 3:1-4). After having fled from God and forsaken his duty, Jonah prayed from the stomach of the great fish (Jon. 2:1-2). Before choosing the apostles, he went off to the mountain to pray, and he spent the whole night in prayer to God (Luke 6:12-13). Before his betrayal, Jesus poured out his heart to God in the Garden of Gethsemane (Matt. 26:36-39). 
Therefore, let us cast our burdens upon the Lord, and pour out our heart before him, fully trusting that he will sustain us (Pss. 55:22; 62:8). However, the blessed avenue of prayer also carries in implicit warning: If we cannot conscientiously ask God to bless us in a certain area, then we should avoid the matter. If we cannot ask God’s help in a given activity, they we better leave it alone.

Conclusion
In conclusion, let freely entreat God’s blessings through prayers and supplications (Matt. 7:7-11). However, as we pray, let us not focus exclusively on our personal needs. Remember to pray for the things of God, and the issues that are of concern to other people. God will answer our prayers if we ask in the name of Christ (John 14:13-14), abide in the words of Christ (John 15:7), keep his commandments and do the things that are pleasing in his sight (1 John 3:21-22). 
1305 Bayou Dr., Alvin, Texas 77511

By Johnie Edwards

Sixty-seven percent of Americans own a home, which means that 70 million people are interested in home ownership. I just got to thinking, I wonder how many of these have an interest in owning a home in heaven after this life ends? Let me excite you about a heavenly home.

1. Earthly Homes: The word home often refers to a family, a dwelling, or an institution of some sort. It has been said that, “home is where the heart is.” Paul referred o a home when he instructed the Corinthians, “And if any man hunger, let him eat at home; that ye come not together unto condemnation” (1 Cor. 11:34). The church is not to be an eating place but our homes are. At the death of Jesus, John took the mother of Jesus “unto his own home” (John 19:27). We should be ready to care for those who are our own as Paul told Timothy, “But if any widow have children or nephews, let them learn to shew piety at home, and to requite their parents: for this is good and acceptable before God” (1 Tim. 5:4). The Holy Spirit enjoins upon women to be, “keepers at home” (Tit. 2:5). One of the reasons for so many divorces and stray children is a failure of women to be keepers at home.

2. Heavenly Homes: The wise man, in discussing the days of old age and ill fortune says that, “. . . man goes to his long home” (Eccl. 12:5). Are you as interested in a home in heaven as you are in your earthly one? No one, responsible to God, goes to heaven accidently! It takes preparation. Going to heaven involves faith in God (Heb. 11:6), repentance of sins (Acts 2:38), confession of faith in Christ (Matt. 10:32), baptism into Christ (Gal. 3:27), to be added to the Lord’s church (Acts 2:47), then living “soberly, righteously and godly in this present world” (Tit. 2:12). Have you made this necessary preparation? The heavenly home has been described as “a city in the country” (Heb. 11:10, 14). Abraham was said to have “. . . looked for a city which hath foundations, whose builder and maker is God” (Heb. 11:10). Those of Old Testament times desired, “. . . a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city” (Heb. 11:16). Do you have your heavenly home on reservation? You can as Peter described, “To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you” (1 Pet. 1:4).

By P.J. Casebolt

For, brethren, ye have been called unto liberty; only use not liberty as an occasion to the flesh, but by love serve one another” (Gal. 5:13).

The use of aids, even visual aids, is a well-established principle in preaching and applying the word of God. Jeremiah used a linen girdle (Jer. 13), and a potter’s vessel (Jer. 19), to em­phasize his message to God’s people. But, these visual aids did not supplant the message, they supported it.

In preaching and teaching the gospel, we have used newspapers, radio, and TV as mediums by which we spread the gospel message. Some have employed chalkboards, cloth charts, flannel ­boards, overhead projectors, and possibly other aids to illustrate their messages. I have seen some teachers and preachers use these aids smoothly and effectively, while other attempts simulated the slapstick comedy of the Three Stooges and distracted from the les­son instead of supporting it.

Now, we have a new technology which some are using to convey their message to visible and even invisible audiences. This new­est form of technology is basically called a computer, but I have neither the ability nor the desire to describe the terminology or language by which owners and operators of these devices communicate with each other, and possibly with thousands of recipients unknown to the operators.

I can see how the medium of E-mail may reduce the volume of telephone calls and even messages now handled by the U.S. Postal service. Families and churches have communicated with those who live and labor in foreign fields. We may even teach the truth and convert people by means of computers, just as we have done by the printed page, radio, TV, and telephone. But you can’t baptize peo­ple by any of these mediums, and neither do I see how we can ful­fill many of our other responsibilities (and privileges) such as assembling with the saints, by joint sessions via computer. But I’m not naive enough to think that someone won’t attempt to prove me wrong.

Within one week’s time, I was made aware of the potential abuses which can accompany this latest invention of the world, and this in spite of the fact that I live in a rather remote area and don’t even own a computer. This forces me to conclude that other such instances are happening to others elsewhere, and given the very nature of computers, it will be impossible to determine to what extent either good or evil has been served.

One such instance of abuse was the report of a kidnapping with detailed descriptions, the information was disseminated and passed on by E-mail, and I heard about it by word of mouth from a recipient of the E-mail transmission. I don’t know how many others saw it, read it, or passed it on by some other means of communica­tion. But, by a purely unrelated telephone conversation with an acquaintance in a distant town, I learned that the whole thing was a hoax. Maybe we had better keep a phone, a fax, a mailbox, or a bonfire with blanket and smoke signals as a back-up in order to atone for these “glitches” in the latest technology. Or even a me­chanical typewriter in case the electricity goes off.

I know some of the people involved in this hoax, feel sorry for them, and know that they would and will do everything possible not to become involved in such a scenario again. But sometimes others involve us, like Achan did Israel (Josh. 22:20), and such perpetrators of such hoaxes suffer not alone in their iniquity.

The second example in what seemed to be a national week for ­observing worldly abuses came just a day or so after the first one (which came on the Lord’s day just as we were assembling for worship). Two preachers in distant states were conversing via the In­ternet (something like interstates for vehicles I think, only faster), one of the preachers made an accusation against a third preacher in a still different/distant state, and a fourth preacher in yet another state picked up the conversation via his computer and notified the third preacher by letter to his RFD mailbox, be­cause the third preacher doesn’t own a computer, can’t afford one, couldn’t operate one if he had it, and has no place to put one at present unless it would be in the attic.

And if someone suggests that here is proof that the third preacher needs a computer to protect himself against slander, li­bel, gossip, or backbiting, that third preacher may counter with two good recent arguments as to why he doesn’t need or even want one (and wouldn’t know how to abuse one even if he had it).

Before these abuses of innocent aids get out of hand, the owners and operators of computers had better read up on the civil laws regarding libel and/or slander (The Newspaperman And The Law, Walter A. Steigleman, 1950, 235-342). I’m assuming that simi­lar laws apply to computer usage, unless operating a computer isn’t as dangerous as operating a motor vehicle on an interstate. The latter requires an operator’s license and registration. Maybe we will need some such restraints for computer owners/operators before too long.

When it comes to abusing the things of this world, even more of a deterrent (than civil law), should be the law of Christ. “Wherefore ye must needs be subject, not only for wrath, but also for conscience sake” (Rom. 13:5). We are not to use our liberty as “a cloak of maliciousness” (1 Pet. 2:16), nor should we let our “good be evil spoken of” (Rom. 14:16). It is never expedient to abuse the things of this world.

It may now be rumored that I am opposed to computers, even as it has been rumored that I am opposed to preaching the gospel, co­operation, education, and helping orphans and widows, simply be­cause I have opposed abuses, excesses, and even plain violations of the doctrine of Christ in these areas. But my readers and lis­teners will not have to depend on rumors to find out what I am for or against. They will hear it from me, and “the wayfaring men, though fools, shall not err” in understanding my position (cf. Isa. 35:8), for I will not speak with “forked tongue,” nor do I “speak into the air” (1 Cor. 14:9).

But for the present, don’t waste your time surfing the Internet to find a message from me. You can use (not abuse), that time more profitably.

By Olen Holderby

In the October 1971 issue of Plain Talk brother Dan Shipley had a splendid article under the above title. His article is dealing with how well we are carrying out the instructions of the Great Commission (or failing to do so). That was 28 years ago, but the points which he made are worthy of further consideration. For, it appears to me that we have the same problems today.

Brother Shipley said, “While the need for pulpit and classroom teaching cannot be discounted, it is simply not enough. We need to get out of our own ‘front yard’ with the incorruptible seed that can save souls!”With this statement I wholeheartedly concur. I think the need is well expressed in the second paragraph of brother Ship- ley’s article, “We must go because many will not come. Relatively few non-Christians are attending worship services and Bible classes. Those who do attend seldom do so with any regularity and even then are not likely to hear lessons that are most appropriate to their needs. Let’s face it, most who need the gospel are not coming to our front yard to get it. If they are to be reached it will take more than the pulpit, and it will take more than the man who stands in the pulpit.”

There can be no doubt that the Lord intended that ev- ery qualified member of his church be about the business of teaching others the gospel (2 Tim. 2:2). Surely we ac- cept this as being true. Yet, we continue to hear some say that they will not or cannot do what they seem pleased to call “door-knocking.” I have personally heard this come from the lips of some preachers as well as others. More recently some are quoted as saying that the emphasis in the gospel was on pulpit preaching. My studies have not found this to be the case. While there may be some disagreement on what Bible examples might be classed as pulpit preaching, I have tried counting them with the following results: In Matthew there are ten examples of what might be called pulpit preaching, as compared to 49 examples of other arrangements more closely resembling what is called “personal work” or “cottage classes” today. In Mark the ratio is eight pulpit and 54 others; and, in Luke it is nine to 71. John gives five examples of public preaching to 47 that are less than public. Acts presents the same sort of picture, giving a 29 to 60 ratio. Even al- lowing for a margin of error in judgment, the claim that gospel emphasis is on pulpit preaching does not appear to be justified.

Most of the teaching done by Jesus and his apostles was done under circumstances which permitted ques- tions and answers to repeatedly pass back and forth, and this does not resemble pulpit preaching of today. I believe it would be more accurate to say that the emphasis is on “teaching,” and all these avenues are open to us and should be used.

I am aware that the command to teach is generic and that many methods may be used; but, it would appear that apostolic example would furnish the most effec- tive way or combination of ways for this being done. “. .

. I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house” (Acts 20:20). Both these methods should be utilized by every Christian, including preachers. I am not so naive as to think I can spell out the abilities or limits of my preaching brethren in this matter of door knocking, but I am criticizing the attitude that prevails in some quarters.

In 2 Timothy 4:1-4, we have Paul’s instructions to Timothy to “preach the word.” Should Timothy follow Paul’s example in doing this, what would he do (Acts 20:20)? Who would Timothy “reprove, rebuke, and ex- hort”? Would it be only those in regular attendance at the public services? From the pulpit members are urged to do this “door knocking” and this is as it should be. However, Timothy was told to be an example to believ- ers (1 Tim. 4:12).

If any one member of the church is to do such work, all are to do it, limited only by opportunity and ability. And, with effort, both opportunity and ability can be enhanced.

It appears to me that very poor judgment is being used in choosing a man to begin or to build up a new work. To choose a man who is, admittingly, not very effective in any way except in the pulpit is normally to add to the length of time necessary for “outside” support for such a work. I personally know of no such work that has been built upon pulpit preaching alone. Someone simply had to do some “door knocking” (as to new converts). It does not do the cause of Christ justice by choosing to labor in a place where strong talents are needed that one simply does not possess. Another quote from brother Shipley fits just here, “For these, and other reasons, it would seem a wise redemption of time for us to become more involved in this house-to-house kind of teaching. We need more kitchen-table lecterns and sofa-pews!”

And again, “Let’s get out of the ‘front yard’ to do the sowing.”

What is the advantage(s) in house-to-house teach- ing? Brother Shipley expresses this very well, “We need to take the gospel to the lost because in their homes is often afforded the most favorable of teaching situations. There the student is not lost in the crowd; the lessons have a more personal flavor. Where else could a student feel more “at home” and feel free to ask pertinent ques- tions without fear of embarrassment? There, he relates himself to the subject more readily; he hears lessons most relevant to his needs. With home studies the prevalent problem of absenteeism is almost nil. Many will keep an appointment with a teacher at home who won’t do so at a church building. What better arrangement for teaching Bible truth?”

Some will criticize the idea of “door knocking” while they reap the benefits of the “door knocking” of others; and this certainly comes with poor grace. I am not urging indiscriminate, uninformed, and unprepared house-to- house efforts. I do, however, insist that we need a great deal more of this type of teaching, by both members and preachers.

It has been my experience that where there is a pro- gram of house-to-house teaching, involving preachers, elders, and members, the most conversions, the greatest ratio of faithfulness, and less difficulties will normally be found. When folks have their hands full of working for the Lord, there simply is not time to introduce divisive situations into the church. There seems to be a problem for many — where do I find prospects? This problem will not go away simply because we do not do the work. So, we must find a solution and put it in operation. There are still plenty of people who “would give anything in this world” for what the Christian has if he only understood it. No, we cannot make a horse drink by merely leading him to the water, but we can labor to make him as thirsty as possible! Then, he will drink! Of course, all whom we teach, will not accept, but we will at least have given them a chance of making an informed decision. It is God