This
picture says to me: Something IS COMING. I am unsure as to
what it is, but it IS SIGNIFICANT. And it evokes more of a
feeling than anything else. There is a great deal going on in the
world today and very little of it is good. We live in very dangerous
times, with evil progressing from bad to worse and recently morphing
into the realm of unbelievable. For only the second time in my life,
I can realistically envision the possibility of thermonuclear war. I
was about twelve during the Cuban missile crisis and I still remember
the reaction of my fellow passengers on the school bus when the
transistor radio announcement was made that there might be a nuclear
exchange. And the word for that was… PANIC. Now, all the
kids on the bus knew that there could be a war because we had been
practiced protecting ourselves from a nuclear blast by hiding
underneath our school desks, but when that announcement came, some
kids screamed and kept on screaming. Like I said… PANIC.
Sixty
some years later, here we go again, with a mad-man governing Russia
and committing atrocities in Ukraine that rival Adolph Hitler’s
inhumanity during the second world war. Putin may really be
considering the use of nuclear weapons in Ukraine, or it may just be
political drama, misinformation or something else, but something
dramatic is going to happen there and soon. How do I know?
Instinct, that gut feeling you get when you just know something and
you really don’t know how or why.
Having
said all this, I feel that before ( or perhaps during ) a nuclear
holocaust, Christ will come and make his power and glory manifest to
the world. Again, how do I know? Same answer as before- a gut
feeling.
The
Bible says…
1
Thessalonians 4 ( World English
Bible )
13
But we don’t want you to be ignorant, brothers,
concerning those who have fallen asleep, so that you don’t grieve
like the rest, who have no hope.
14
For if we believe that Jesus died
and rose again, even so God will bring with
him those who have fallen asleep in Jesus.
15
For this we tell you by the word
of the Lord, that we who are alive, who are left to the coming of the
Lord, will in no way precede those who have fallen asleep.
16
For the Lord himself will descend
from heaven with a shout, with the voice of the archangel, and with
God’s trumpet. The dead in Christ will rise first,
17
then we who are alive, who are
left, will be caught up together with them in the clouds, to meet the
Lord in the air. So we will be with the Lord forever.
18
Therefore comfort one another with
these words.
If
you are a Christian, you have hope and the comfort that whatever
happens, Jesus will be there for you. So, let come what may, Jesus of
Nazareth, the KING OF KINGS AND
LORD OF LORDS will overcome all
evil and rule forever! BELIEVE THIS, FOR IT
IS TRUE!!
In previous lessons, we examined the challenges of...
Denominationalism
Sectarianism
Factionalism
Another challenge that has a long history is traditionalism...
Jesus often conflicted with traditions in His day
Traditions have often been a major factor in causing division
among churches
[What are traditions? Are traditions always wrong? If not, when does a
tradition become wrong? How can we be guilty of traditionalism? Let's
begin with...]
THE MEANING OF TRADITION
TRADITION...
The Greek word is paradosis, which means "giving over" or
"handing down"
It refers to teaching that is handed down either by word
(orally) or in writing
AS UNDERSTOOD BY THE JEWS...
It applied to the oral teachings of the elders (distinguished
elders from Moses on down)
These traditions were often divided into three classes...
Oral laws supposedly given by Moses in addition to the
written laws
Decisions of various judges which became precedents in
judicial matters
Interpretations of highly respected rabbis held in reverence
along with the OT scriptures
-- Article on "Tradition", ISBE
Prior to his conversion, Paul was a staunch supporter of Jewish
tradition - Ga 1:13-14
AS UNDERSTOOD BY ROMAN AND GREEK CATHOLICS...
Their views appear to be parallel to that of the Jews
What they consider "Tradition" is what they believe to be the
teachings:
Of Jesus or His apostles, persevered orally rather than
through writing
Of various church councils which have left various decrees
Of various church leaders (such as the pope) considered to
be inspired with later
revelations from God
One is expected to take their word for it that these
"traditions" were truly from God and have been faithfully
transmitted
AS FOUND IN THE SCRIPTURES...
The word "tradition" as such is not found in the Old Testament
Jesus evidently did not subscribe to the view of "traditions"
handed down orally
He never appealed to the traditions of the elders
He either appealed to the authority of the written Word (the
Law of Moses), or to His own authority as the Son of God
Note well: We have seen that not all "traditions" are wrong
If they are "handed down" by inspired men, they are to be
heeded - 2Th 2:15
If they are doctrines or interpretations handed down by
uninspired men (like the traditions of the Jews) they are
suspect
But in some cases uninspired "traditions of men" might be
observed
[So traditions of men can be dangerous, or they can be harmless. How
can we distinguish between those that are dangerous and those that are
harmless? In Mk 7:1-13, Jesus provides the answer...]
THE DANGER OF TRADITIONS OF MEN
THEY CAN LEAD TO HYPOCRITICAL WORSHIP...
Traditions of men tend toward ritualism (just look at the
rituals found in many religions that have no scriptural
basis)
Such ritualism is often done repeatedly, with little thought as
to its origin and purpose
It is easy to go through such rituals, with the heart and mind
on other things
Worship without the heart (or mind) of man is hypocritical
worship! - Mk 7:6
THEY CAN LEAD TO VAIN WORSHIP...
When traditions of men are taught on the same level as the
commands of God, it leads to vain worship - Mk 7:7
Such worship may appear to be impressive, but it in actually
"empty, worthless"
First, because God did not command it
Second, because it does not accomplish the good we really
need - cf. Col 2:18-23
THEY CAN MAKE THE WORD OF GOD VOID...
Jesus gave the example of honoring one's parents - Mk 7:10-12
The elders' tradition taught giving to the temple freed one
from giving to one's parents
Thus rendering the command of God of no effect
There are traditions of men today with similar affect
Such as the practice of sprinkling for baptism, a tradition
of man
When one keeps the tradition of sprinkling, they make the
command of God to be baptized (immersed) of no effect!
Through such traditions, one is actually rejecting the command
of God! - Mk 7:8-9,13
[With this understanding of traditions and their dangers, let's now
summarize...]
TRADITIONS AND TRADITIONALISM: A SUMMARY
TRADITIONS...
Traditions of God, handed down by Christ and His apostles
through the Written Word, are necessary for our salvation!
Traditions of men, handed down by uninspired men, are dangerous
and sinful, when they:
Lead to hypocritical worship
Lead to vain worship
Make the Word of God void
Traditions of men can be harmless, but they become sinful if
they:
Are taught as doctrines (i.e., equivalent to the Word of
God) - Mk 7:7
Make the commandments of God of no effect (by their
observance) - Mk 7:9,13
TRADITIONALISM...
Defined: the systematic emphasis on the value of tradition
- Wikipedia
Exemplified by Jewish, Roman Catholic, Greek Orthodox, and
Protestant religions
But can also be manifested in churches of Christ
Doing things a certain way, just because that is how it has
always been done
Binding practices without scriptural basis, because we've
always done it that way
CONCLUSION
Traditionalism can be viewed as the abuse of tradition...
Where traditions of men are bound, made equivalent to the
traditions of God
Where traditions of men are kept, even if it makes the commands of
God of no effect
To avoid traditionalism, we need to be well grounded in the Word of
God...
By which we can examine any tradition being proposed as necessary
Asking as Jesus did, "From heaven, or from men?" - cf. Mt 21:25
Careful not to bind where God has not bound
So many of the differences and divisions between churches today are due
to traditionalism with its abuse of traditions. Let's be careful not to
allow traditionalism to keep us from working together in love and
unity...
“One Lord, one faith, one baptism” (Ephesians 4:5).
“There is one body and one Spirit, just as you were called in one hope of
your calling; one Lord, one faith, one baptism; one God and Father of all,
who is above all, and through all, and in you all” (Ephesians 4:4-6).
There is one Lord.
A lord is someone who has authority over others. Who is the one Lord?
Jesus Christ “is Lord of all” (Acts 10:36). He once asked His hearers:
“Why do you call Me ‘Lord, Lord,’ and not do the things which I say?”
(Luke 6:46). After His resurrection Jesus said, “All authority has been
given to Me in heaven and on earth” (Matthew 28:18). The Father is also
Lord: “The Lord God Omnipotent reigns!” (Revelation 19:6). And “The
Lord is the Spirit” (2 Corinthians 3:17). Since there is one Lord and all
three are called “Lord”, the one Lord with authority over all men is the
Father, Son and Holy Spirit.
To be the one body, the church of Christ, and to have the one faith, we
must submit to the authority of the one Lord who through the Scriptures
has made the gospel known to all nations: “now made manifest, and by
the prophetic Scriptures made known to all nations, according to the
commandment of the everlasting God, for obedience to the faith”
(Romans 16:26).
There is one faith.
The one faith is “the faith of our Lord Jesus Christ, the Lord of glory”
(James 2:1), “the faith of the gospel” (Philippians 1:27), “the faith of
God’s elect” (Titus 1:1), the faith we obey (Acts 6:71), the faith in which
we remain “grounded and steadfast” (Colossians 1:232), the faith in which
we are “strengthened” (Acts 16:5), the faith in which we are “rooted and
built up in Him and established” (Colossians 2:7), the faith in which we
“stand fast” (1 Corinthians 16:13), the faith in which we have unity
(Ephesians 4:13), “the faith which was once for all delivered to the
saints” and for which we “contend earnestly”! (Jude 1:3).
Sadly, there are thousands of false faiths in this world, fake faiths of
human origin.
But there is only one genuine faith, the faith of the church of Christ, also
called the doctrine of Christ. “Whoever transgresses and does not abide in
the doctrine of Christ does not have God. He who abides in the doctrine of
Christ has both the Father and the Son” (2 John 9). Paul warned: “But
even if we, or an angel from heaven, preach any other gospel to you than
what we have preached to you, let him be accursed” (Galatians 1:8). We
may not deviate from the one faith.
There is one baptism.
The one baptism (and the only valid baptism), is the baptism of the one
faith, the baptism authorized by the one Lord and practiced by the one
body, the church of Christ. “For by one Spirit we were all baptized into
one body” (1 Corinthians 12:13).
Sadly, there are many false forms of baptism practiced by false faiths.
Any form of baptism that is different from the one baptism of the one
faith is not valid because it is not performed by the authority of the one
Lord.
Millions think they have been baptized when they have not been baptized.
They have been deceived by Satan. He wants people to think they are
saved when they have not been saved because their baptism was not the
one baptism authorized by the one Lord.
Infant baptism, for example, is not the one baptism because it is not
based on the faith of the one being baptized. Jesus said, “He who believes
and is baptized will be saved” (Mark 16:16).
The one baptism is a burial, an immersion in water. The Ethiopian eunuch
confessed his faith and was baptized in water: “Now as they went down
the road, they came to some water. And the eunuch said, ‘See, here is
water. What hinders me from being baptized?’ Then Philip said, ‘If you
believe with all your heart, you may.’ And he answered and said, ‘I
believe that Jesus Christ is the Son of God.’ So he commanded the chariot
to stand still. And both Philip and the eunuch went down into the water,
and he baptized him. Now when they came up out of the water, the Spirit
of the Lord caught Philip away, so that the eunuch saw him no more; and
he went on his way rejoicing” (Acts 8:36-39).
The one baptism is a burial in water that unites us with the death, burial
and resurrection of Jesus: “Or do you not know that as many of us as
were baptized into Christ Jesus were baptized into His death? Therefore
we were buried with Him through baptism into death, that just as Christ
was raised from the dead by the glory of the Father, even so we also
should walk in newness of life. For if we have been united together in the
likeness of His death, certainly we also shall be in the likeness of His
resurrection, knowing this, that our old man was crucified with Him, that
the body of sin might be done away with, that we should no longer be
slaves of sin” (Romans 6:3-6).
The one baptism is an immersion in water, but not every immersion is the
one baptism. Immersion as practiced by Baptists, Evangelicals and
Pentecostals, for example, is not the one baptism because they do not
baptize “for the remission of sins” and they do not believe that the “gift of
the Holy Spirit” is received at baptism. Their form of baptism conflicts
with the command of Peter: “Repent, and let every one of you be
baptized in the name of Jesus Christ for the remission of sins; and you
shall receive the gift of the Holy Spirit” (Acts 2:38). They reject baptism
as the washing of regeneration (Titus 3:4-7) and deny that one must be
born of both water and Spirit to enter the kingdom of God (John 3:5).
They also do not baptize into the one body, the church of Christ, as
designated by Paul: “For by one Spirit we were all baptized into one
body” (1 Corinthians 12:13).
All forms of baptism that differ from the one baptism, are not valid
because they are not part of the one faith and do not occur in submission
to the one Lord.
“There is one body and one Spirit, just as you were called in one hope of
your calling; one Lord, one faith, one baptism; one God and Father of all,
who is above all, and through all, and in you all” (Ephesians 4:4-6).
Let us be certain that we submit to the one Lord, that our faith is the one
faith, and that our baptism is the one baptism. Amen.
Roy Davison
Endnotes:
1 See also Romans 1:5; 16:26 2 See also Acts 14:22
Paul’s allusion to the institution of the Lord’s Supper by Jesus in his remarks to the Corinthians includes these words:
In the same manner He also took the cup after supper, saying, “This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me.” For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes (1 Corinthians 11:25-26).
Some have alleged: “The phrase ‘as often as’ means that the
Corinthians were permitted to partake of the Lord’s Supper as often as
they chose to do so—anytime they decided to without any limitations on
the day or the frequency.”
This viewpoint is characterized by two flaws: (1) it fails to grasp
the grammar and context of the passage and (2) it fails to consider
everything God says about the matter elsewhere in the New Testament.
The Grammar/Context:
Several phrases/words in the context indicate the notion of time:
“do this” (vss. 24,25), “as often as” (vss. 25,26), “until” (vs. 26),
and “when” (vs. 33). However, none of these words provide any assistance
in ascertaining when or howoften
the Lord’s Supper is to be observed. Frequency, repetition, and
consistency are certainly inherent in the construction of such
expressions, but they do not specify the precise parameters of
frequency. Paul’s remarks in 1 Corinthians 11 simply do not provide any
assistance in ascertaining exact observance, although he indirectly
clarifies the matter in chapter 16 where he links another act of worship
with Sunday. J.W. McGarvey reflects this awareness in his comment on
11:26—“The constant observance of this feast through the centuries is
one of the strongest of the external evidences of the truth of gospel
history. By a chain ofweekly links it will connect the first and second comings of our Lord; after which there will be no further need of symbols.”1
The contextual focus is on the perpetual nature of the Lord’s Supper until the end of time. Hence, when it is observed (without any indication of when that observance occurs, whether Sunday or some other day of the week), every time
it is observed, it must be done for the purpose of remembering what
Jesus did. God intended for the Lord’s Supper to be an ongoing,
repetitious proclamation to Christians and outside observers of the
reality of what Jesus did on the cross and the fact that He will come
again. Findley paraphrases: “Paul assumes that celebration will be
frequent, for he directs that, however frequent, it must be guided by the Lord’s instructions, so as to keep the remembrance of Him unimpaired.”2
The Greek word that the Holy Spirit selected in both verse 25 and verse 26, rendered “as often as” in the NKJV, is hosakis. This relative adverb is used three times3
in the New Testament with two of the three occurrences found in these
two verses. According to respected Greek grammarian A.T. Robertson, the
word is “only used with the notion of indefinite repetition.”4 In his discussion of general temporal clauses, he categorizes the term with other “Conjunctions Meaning ‘When.’”5
Hence, the term provides no insight by which one can ascertain any
specificity to the repetition. It most certainly provides no indication
that the reader is free to select his own frequency; nor does it exclude
a stipulation of frequency that might be indicated elsewhere in the New
Testament. Lexicographers provide the following synonymous meanings:
“whenever,” “as often as,” “so many times as,” “how many times as,” “how
often,” “how often soever,” “as many times as.”6 Observe that all these expressions are simply referring to the event occurring without specifying frequency.
English translations demonstrate that hosakis does not
convey the idea that the Lord’s Supper may be taken anytime one chooses
or that Sunday is not the singular day God intended. Consider the
following chart that summarizes English translation7 usage:
Translation
1 Cor. 11:25
1 Cor. 11:26
CEB
Every time you drink
Every time you eat
CEV
Drink this
When you eat
ERV
When you drink
Every time you eat
EXB
When you drink
Every time you eat
GW
Every time you drink
Every time you eat
GNT
Whenever you drink
Every time you eat
ICB
When you drink
Every time you eat
PHILLIPS
Whenever you drink
Whenever you eat
JUB
Each time that ye drink
Each time that you eat
NOG
Every time you drink
Every time you eat
NCB
Whenever you drink
Whenever you eat
NCV
When you drink
Every time you eat
NET
Every time you drink
Every time you eat
NIRV
Every time you drink
When you do this
NIV
Whenever you drink
Whenever you eat
NTE
Whenever you drink
Whenever you eat
VOICE
Whenever you drink
Every time you taste
WE
Every time you drink
Every time you eat
Observe that “every time,” “when,” “whenever,” and “each time” are
equivalent expressions. They convey repetition without specifying the
day or time of observance. The text does not intend to imply that
therefore Christians are free to pick and choose their own days. Rather,
the language selected by the Holy Spirit in 1 Corinthians 11:25-26
provides no assistance in determining whether God intends for the Lord’s
Supper to be observed on a particular day or at a particular time. If
He so specified, the New Testament would have to so indicate elsewhere.
Summary
Neither the Greek nor the English convey the idea that Christians are
free to select their own times for partaking of the Lord’s Supper. The
reader must read that idea into the text. If the New Testament gave no
further directives regarding the frequency or the day of the Lord’s
Supper, the reader would be free to select his own observance occasions,
deciding which days of the week and how often it would be observed. But
the Lord gave us additional instructions on the matter.
Further Instructions from God
To be fair and honest with Scripture, one must gather everything the
Bible has to say on a subject and reason about that material correctly
to arrive at the totality of God’s will on that subject. Specifically,
one must examine the New Testament to ascertain God’s will regarding
observance of the Lord’s Supper. As it pertains to frequency of
observance, the following verses clarify the matter by providing a
complete picture: Acts 2:42,46; Acts 20:7; Acts 20:11; 1 Corinthians
16:1-2.8
Implications
Consider these implications of the foregoing. If God did not specify
His intentions regarding frequency of observance of the Lord’s Supper, a
person could partake one time after conversion and fulfill God’s
expectations. If the Christian lives to be 90 years old, he would please
God by the single observance.
Further, could the Jews have celebrated the Sabbath on days other
than the Sabbath/Saturday? According to Deuteronomy 5:12-15, the Sabbath
commemorated the Exodus—the deliverance of the Jews from Egyptian
bondage. Could they not have reasoned—like those today who dislodge the
Lord’s Supper from Sunday—that the perpetual commemoration of the Exodus
could also be achieved on days other than Saturday? The Jews could not
have known when to commemorate the Exodus unless God
had so stipulated. If God had not given any indication of the day, the
Jews would have been free to observe it on any day and their observance would not necessarily have to have even been weekly.
But by associating commemoration of the Exodus with Saturday, the Jews
were under obligation to conform to God’s directive and to do otherwise
would have been sinful.
The fact is that the bulk of Christendom—though generally associating
observance of the Lord’s Supper with Sunday—has felt free to alter and
adjust God’s instructions on a variety of matters over the centuries,
including tampering with the scriptural directive regarding Sunday. Yet
His potent declarations remain in effect and offer somber warning to
those who would presume to alter His directives:
“You shall not add to the word which I command you, nor take
from it, that you may keep the commandments of the Lord” (Deuteronomy
4:2).
“Therefore you shall be careful to do as the Lord your God
has commanded you; you shall not turn aside to the right hand or to the
left” (Deuteronomy 5:32).
“Whatever I command you, be careful to observe it; you shall not add to it nor take away from it” (Deuteronomy 12:32).
“Do not add to His words, lest He rebuke you, and you be found a liar” (Proverbs 30:6).
“Whoever
transgresses and does not abide in the doctrine of Christ does not have
God. He who abides in the doctrine of Christ has both the Father and
the Son” (2 John 9).
“He who rejects Me, and does not receive My
words, has that which judges him—the word that I have spoken will judge
him in the last day (John 12:48).
ENDNOTES
1 J.W. McGarvey (1916), Thessalonians, Corinthians, Galatians and Romans (Cincinnati, OH: The Standard Publishing Co.), p. 118, emp. added.
2 G.G. Findlay, “St. Paul’s First Epistle to the Corinthians,” in W. Robertson Nicoll, ed. (1900), The Expositor’s Greek Testament (Grand Rapids, MI: Eerdmans), 2:881, italics in orig.
3 W.F. Moulton, A.S. Geden, and H.K. Moulton (1978), A Concordance to the Greek Testament (Edinburgh: T.&T. Clark), fifth edition, p. 712.
4 A.T. Robertson (1934), A Grammar of the Greek New Testament in the Light of Historical Research (Nashville, TN: Broadman Press), p. 973; A.T. Robertson (1931), Word Pictures in the New Testament (Nashville, TN: Broadman), p. 165, emp. added.
6 Daniel Wallace (2000), The Basics of New Testament Syntax (Grand Rapids, MI: Zondervan), p. 209; H.E. Dana and Julius Mantey (1927), A Manual Grammar of the Greek New Testament (Toronto, Canada: Macmillan), p. 281; Charles Robson (1839), A Greek Lexicon to the New Testament (London: Whittaker & Co.), p. 322; John Pickering (1839), A Greek and English Lexicon (Boston: Hilliard, Gray, Little, & Wilkins), p. 653; Henry Liddell and Robert Scott (1901), A Greek-English Lexicon (Oxford: The Clarendon Press), p. 1082.
7
The translation abbreviations signify the following: CEB (Common
English Bible), CEV (Contemporary English Version), ERV (Easy-to-Read
Version), EXB (Expanded Bible), GW (God’s Word Translation), GNT (Good
News Translation), ICB (International Children’s Bible), PHILLIPS (J.B.
Phillips New Testament), JUB (Jubilee Bible 2000), NOG (Names of God
Bible), NCB (New Catholic Bible), NCV (New Century Version), NET (New
English Translation), NIRV (New International Reader’s Version), NIV
(New International Version), NTE (New Testament for Everyone), VOICE
(The Voice Bible), WE (Worldwide English New Testament).
8
For an extensive analysis of these verses and New Testament teaching on
Sunday observance of the Lord’s Supper, see Dave Miller (2007), “Sunday
& the Lord’s Supper,”
https://apologeticspress.org/sunday-and-the-lords-supper-1254/.
ThePreachersWord recently received an email from a regular reader, a friend and Christian sister.
We always enjoy getting responses from our readers. And it’s a
special pleasure to hear from old friends. With a friendly greeting,
“Hello Brother” her first line began, “I want to tell you how much I
enjoy your thoughts and words of encouragement posted on your blog…”
But I knew there was more. This was going to be a special message. A personal message. Something with substance.
I knew it because of the subject line on the email. Two words:
“Constructive Observation.”
My friend continued to describe what she considered a personal “annoyance” regarding my blog. Then she concluded by saying, “Love
you brother, and appreciate the work you are doing to spread the Word. I
hope you do not take offense to my attempts to offer a constructive
observation.”
“Sisterly,”
Well, I did not take offence at her response. She was right.
Although, I did not see her observation as something that should cause
“annoyance.” However, I cannot get her email out of my mind. Especially
those two words: “constructive observation.”
Through the years of preaching and public ministry, I have received
from well-meaning brethren different kinds of suggestions and advice. It
usually begins with these words, “Let me give you some constructive
criticism!” It reminds me of an older preacher who quipped, “There is no
such thing as constructive criticism. It’s just criticism!”
There’s an element of truth to the preacher’s observation. Especially
if you’re on the receiving end of the constructive criticism! But, a
“constructive observation”? Well, that’s different. It’s a kinder,
gentler approach to offering a suggestion. It is also the application of
Biblical principles.
“Be kind and compassionate one to another,” Paul urged his readers.
He also commanded them to “Get rid of all bitterness, rage and anger,
brawling and slander, along with every form of malice” (Eph. 4:31-32).
A “constructive observation” is kind. There is no bitterness in it. Or angry words. Or unseemly insinuations.
In the great love chapter, 1 Corinthians 13, the apostle wrote, “love
is patient. Love is kind.” When a “constructive observation” is offered
it is bathed in love by its kind and patient words.
How much better would our relationships be with brethren, family and
friends, if we practiced our sister’s approach with a “constructive
observation” when it is needed?
Regarding our interaction with non-Christians the Bible encourages:
“Conduct yourselves with wisdom toward outsiders, making the most of the
opportunity. Let your speech always be with grace, as though seasoned
with salt, so that you will know how you should respond to each person.
(Col 4:5-6)
Defending our faith does not give us the license to be ugly, unkind,
or judgmental, of those with whom we disagree. Gracious, responsive
words will do more to win over the “outsider” than hurling hypercritical
epithets. How about trying a “constructive observation”?
Sharing a“constructive observation” is more than just a practical
approach, or an effective method to make a point. It flows from a tender
heart. A meek spirit. A Christ-like attitude.
I think of a “constructive observation” as following the wise man’s counsel.
“A man has joy in an apt answer, And how delightful is a timely word! (Prov 15:24)
“A word fitly spoken is like apples of gold in a setting of silver.” (Prov 25:11)
“Pleasant words are like a honeycomb, Sweetness to the soul and health to the bones” (Prov. 16;24).
Thank you, dear sister, for your “constructive observation.” I
appreciate it. But I appreciated your sweet spirit, even more than the
observations!
