Sermon Tone Analysis
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Evangelism Defined
How then should evangelism be defined?
The N. T. answer is very simple.
According to the N. T., evangelism is just preaching the gospel, the evangel.
Evangelizing, therefore is not simply a matter of teaching, and instructing, and imparting information to the mind.
There is more to it than that.
Evangelism includes the endeavor to elicit a response to the truth taught.
It is communication with a view to conversion.
It is a matter, not merely of informing, but also of inviting.
J. I. Packer, Evangelism and the Sovereignty of God, pp.
41, 50
“I GOTS COOKIES”
Topics: Boldness; Evangelism; Witnessing
Reference: Matthew 28:18–20
Our two older children, ages seven and nine, seemed to attract every child in our neighborhood for after-school games of hide-and-seek.
Our youngest, Carrie, was not quite three and—in the minds of her older siblings—always in the way.
Ten minutes into a game, our little one would get pushed aside or skin a knee.
One afternoon, Carrie came through the front door, again in tears.
My wife, Elizabeth, tried to comfort her by giving her two freshly baked cookies.
“Now don’t tell the big kids yet,” she cautioned.
“I haven’t got enough for everybody yet.”
It took less than three seconds for Carrie to make it to the screen door, fling it wide, and announce to the big kids, “Cookies, I gots cookies!”
Great news should be shared with enthusiasm.
—Russell Brownworth, Thomasville, North Carolina
Evangelism Defined
How then should evangelism be defined?
The N. T. answer is very simple.
According to the N. T., evangelism is just preaching the gospel, the evangel.
Evangelizing, therefore is not simply a matter of teaching, and instructing, and imparting information to the mind.
There is more to it than that.
Evangelism includes the endeavor to elicit a response to the truth taught.
It is communication with a view to conversion.
It is a matter, not merely of informing, but also of inviting.
J. I. Packer, Evangelism and the Sovereignty of God, pp.
41, 50
Evangelism Defined
How then should evangelism be defined?
The N. T. answer is very simple.
According to the N. T., evangelism is just preaching the gospel, the evangel.
Evangelizing, therefore is not simply a matter of teaching, and instructing, and imparting information to the mind.
There is more to it than that.
Evangelism includes the endeavor to elicit a response to the truth taught.
It is communication with a view to conversion.
It is a matter, not merely of informing, but also of inviting.
J. I. Packer, Evangelism and the Sovereignty of God, pp.
41, 50
“I GOTS COOKIES”
Topics: Boldness; Evangelism; Witnessing
Reference: Matthew 28:18–20
Our two older children, ages seven and nine, seemed to attract every child in our neighborhood for after-school games of hide-and-seek.
Our youngest, Carrie, was not quite three and—in the minds of her older siblings—always in the way.
Ten minutes into a game, our little one would get pushed aside or skin a knee.
One afternoon, Carrie came through the front door, again in tears.
My wife, Elizabeth, tried to comfort her by giving her two freshly baked cookies.
“Now don’t tell the big kids yet,” she cautioned.
“I haven’t got enough for everybody yet.”
It took less than three seconds for Carrie to make it to the screen door, fling it wide, and announce to the big kids, “Cookies, I gots cookies!”
Great news should be shared with enthusiasm.
—Russell Brownworth, Thomasville, North Carolina
“I Gots Cookies”
Topics: Boldness; Evangelism; Witnessing
Reference: Matthew 28:18–20
(1) There is no astonishment without understanding the chasm (v. 4 - 9)
Our two older children, ages seven and nine, seemed to attract every child in our neighborhood for after-school games of hide-and-seek.
Our youngest, Carrie, was not quite three and—in the minds of her older siblings—always in the way.
Ten minutes into a game, our little one would get pushed aside or skin a knee.
(1) There is no astonishment without understanding the chasm (v. 4 - 9)
One afternoon, Carrie came through the front door, again in tears.
My wife, Elizabeth, tried to comfort her by giving her two freshly baked cookies.
“Now don’t tell the big kids yet,” she cautioned.
“I haven’t got enough for everybody yet.”
It took less than three seconds for Carrie to make it to the screen door, fling it wide, and announce to the big kids, “Cookies, I gots cookies!”
Great news should be shared with enthusiasm.
—Russell Brownworth, Thomasville, North Carolina
Larson, C. B., & Ten Elshof, P. (2008).
1001 illustrations that connect (p.
67).
Grand Rapids, MI: Zondervan Publishing House.(1)
There is no astonishment without understanding the chasm (v. 4 - 9)
(1) There is no astonishment without understanding the chasm (v. 4 - 9)
Though their name is similar to the city of Samaria, the Samaritans took their name from the phrase “keeper of the law” (שמרים, shmrym).
Maiers, B. (2016).
Samaritans.
In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder (Eds.),
The Lexham Bible Dictionary.
Bellingham, WA: Lexham Press.
Sirach (late third century) records the earliest evidence for Jewish hostility toward the Samaritans, stating that “the foolish people who live in Shechem are “not even a people” ()
Maiers, B. (2016).
Samaritans.
In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder (Eds.),
The Lexham Bible Dictionary.
Bellingham, WA: Lexham Press.
The Samaritans initially supported Alexander the Great’s military campaign.
However, while Alexander was in Egypt, they revolted and killed their Greek governor.
Alexander answered by destroying Samaria with the help of the Judaeans.
Many of the surviving Samaritans fled to Shechem, which has been the Samaritan holy site ever since.
Maiers, B. (2016).
Samaritans.
In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder (Eds.),
The Lexham Bible Dictionary.
Bellingham, WA: Lexham Press.
A primary difference between Samaritans and Jews is that they believed that Yahweh should be worshiped in Shechem rather than Jerusalem.
Jesus’ encounter with a Samaritan woman in the Gospel of John highlights this difference ().
The Samaritans’ preference for Mount Gerizim was related to the primacy of the Pentateuch.
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