1 Corinthians 12

Concerning Spiritual Gifts

1 Corinthians 12 

Now about the gifts of the Spirit, brothers and sisters, I do not want you to be uninformed. 2 You know that when you were pagans, somehow or other you were influenced and led astray to mute idols. 3 Therefore I want you to know that no one who is speaking by the Spirit of God says, “Jesus be cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit.

4 There are different kinds of gifts, but the same Spirit distributes them. 5 There are different kinds of service, but the same Lord. 6 There are different kinds of working, but in all of them and in everyone it is the same God at work.

7 Now to each one the manifestation of the Spirit is given for the common good. 8 To one there is given through the Spirit a message of wisdom, to another a message of knowledge by means of the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by that one Spirit, 10 to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues,and to still another the interpretation of tongues.11 All these are the work of one and the same Spirit, and he distributes them to each one, just as he determines.
Unity and Diversity in the Body

12 Just as a body, though one, has many parts, but all its many parts form one body, so it is with Christ. 13 For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink. 14 Even so the body is not made up of one part but of many.

15 Now if the foot should say, “Because I am not a hand, I do not belong to the body,” it would not for that reason stop being part of the body. 16 And if the ear should say, “Because I am not an eye, I do not belong to the body,” it would not for that reason stop being part of the body. 17 If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? 18 But in fact God has placed the parts in the body, every one of them, just as he wanted them to be. 19 If they were all one part, where would the body be? 20 As it is, there are many parts, but one body.

21 The eye cannot say to the hand, “I don’t need you!” And the head cannot say to the feet, “I don’t need you!” 22 On the contrary, those parts of the body that seem to be weaker are indispensable, 23 and the parts that we think are less honorable we treat with special honor. And the parts that are unpresentable are treated with special modesty, 24 while our presentable parts need no special treatment. 

But God has put the body together, giving greater honor to the parts that lacked it, 25 so that there should be no division in the body, but that its parts should have equal concern for each other. 26 If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.

27 Now you are the body of Christ, and each one of you is a part of it. 28 And God has placed in the church first of all apostles, second prophets, third teachers, then miracles, then gifts of healing, of helping, of guidance, and of different kinds of tongues. 

29 Are all apostles? 

Are all prophets?

 Are all teachers?

 Do all work miracles? 

30 Do all have gifts of healing? 

Do all speak in tongues? 

Do all interpret? 

31 Now eagerly desire the greater gifts.
Love Is Indispensable

And yet I will show you the most excellent way.

Morning all!

Monday 27/04/20

Morning all, it's a lovely new day today in Civray, south of Poitiers in France and we praise the Lord for it! 

I hope you managed to watch the Worship on line yesterday morning. We enjoyed it very much and it felt as if we were all together as the children of God exalting His holy name. 

There was no technical problems either phew!

 If you have missed it, these were the readings followed by Steven's notes.

Psalm 98:1-9 Psalm 116:1-19 Luke 24:13-35 Acts 2:36-42 

1 Peter 2:1-9

The Beginning of the New Era of the last Days
Acts 2:36-42

Introduction

I have chosen to look at the Acts reading this week because herein we see what is effectively the birth of the Christian Church and the advent of the Kingdom of God breaking in and reaching out to all nations.
Possible only because of: Passion / Resurrection / outpouring of the Holy Spirit
This passage is part of public declaration of the good news of the Kingdom and brings us to the first part of the responses to it.

Currently church is functioning in a different mode and beyond the lockdown, as with many other things, we may find ourselves making changes - who knows?
Going back to day 1 and just beyond, takes us to a very different place and not one we can go back to, but, we see principles that are still relevant and of which we need frequent and good reminders, so, under each of my 5 headings. I am going to list 5 reminders!

1. What God Did - v 36

"Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah."
1st reminder - God has to be in what we do and say and we should allow His voice to be heard through 'us'.
Lord and Messiah - the truth but highly subversive in the then political setting and for the next 250 + years
Caesar - was solely lord in the Roman Empire and later would be worshipped as such
Messiah - another king - see above and remember at the trial of Jesus 'we have no king but Caesar'
Today the message of Jesus, if not subversive, is certainly a serious challenge to people's allegiances: is Jesus King in our lives? To call Him Lord, biblically, is declaring Him to share the divinity of God!

2. What the People asked - v 37

When the people heard this, they were cut to the heart and said to Peter and the other apostles, "Brothers, what shall we do?"
2nd reminder - we need to be drawing a response from people, not provoking but drawing a response. Too many will either stay where they are or go with the flow.

I think it was the revivalist preacher 'George Whitfield' who asked, after his evangelist students returned from preaching assignments, something like 'Were any converted? - did any react against you?'
If they answered 'no' to both questions then he told them they hadn't preached the gospel!
We are called to be catalysts - people, who in the name of Jesus, bring forth responses from others!
So, they asked what they should do!

3. What Peter told them - v 38-39

"Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. 39 The promise is for you and your children and for all who are far off-for all whom the Lord our God will call."
3rd reminder - we need to guide people clearly. I think at times we soften matters too much.

Peter mentions three things to glance at

1. Repent for forgiveness of sin which comes in the name of Jesus and of course through what he did on the cross
2. Be baptised - a sign of belonging and identifying with Jesus and what he did on the cross and through resurrection - so, in baptism we die to sin and self going into the water, and rise to new life as we come up and out.
3. Receive the gift of the Holy Spirit who:
a. is God's mark of ownership on us,
b. the one through whom we are adopted as God's children
c. brings the presence of Jesus to us
d. enables us to be the people we are called to be in Christ

There are scriptures behind all of those and if you would like them so you can think more about that, then please email me.

4. What Peter warned them - v 40

With many other words he warned them; and he pleaded with them, "Save yourselves from this corrupt generation."

Peter's sermon wasn't short or quite as we have in Acts 2!

4th reminder - we all need to be realistic about society in general and the world at large. We need to see what is good and wholesome but we must also see what is bad, corrupt and down right evil.

5. What happened - vv 41-42

Those who accepted his message were baptized, and about three thousand were added to their number that day.
They devoted themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer.

5th reminder - when God is at work through his people, lives and ministry should be changing as we go along.

The first part reminds us of the huge response on the day of Pentecost - a massive start to the new era of the Kingdom.
The second, reminds us it isn't just about 'bottoms on pews' as the saying goes.
There was an 'active' response from those people
They involved themselves in a host of activities which would inform and energise them in their faith and living of the Christian life Being mature in Christ is not automatic but takes input, effort and output!

Conclusion

Someone wrote a parody based on the 1st verse of the hymn, 'Onward Christian soldiers'. I picked it up through David Watson:

"Like a mighty tortoise
Moves the church of God
Brothers we are treading
Where we always trod"

And I'll stop there as that was the relevant part of the quote.
Right now we are not! That is, treading where we've always trod!

The matters to consider are, amongst others:
1. How are we moving and changing
2. What you and I are doing so we grow in our faith and then can contribute more to the life of the people of God
3. The new paths we have to tread now and along the way and,
4. right now how we can use this different mode of gathering to invite people who may now enter a building! This is a new and different opportunity , so, invite family, friends and whoever - share the posts and videos - let's see what God does and says as we move on and out.
In the end we are here to glorify Him as was on that first day when Peter preached the gospel.

You are all welcome to watch the service LIVE and here is the link 

Steven Abram

There shall be deliverance!

Acts 2:14-41New International Version (NIV)

Peter Addresses the Crowd

14 Then Peter stood up with the Eleven, raised his voice and addressed the crowd: “Fellow Jews and all of you who live in Jerusalem, let me explain this to you; listen carefully to what I say. 15 These people are not drunk, as you suppose. It’s only nine in the morning!(A) 16 No, this is what was spoken by the prophet Joel:

17 “‘In the last days, God says,
    I will pour out my Spirit on all people.(B)
Your sons and daughters will prophesy,(C)
    your young men will see visions,
    your old men will dream dreams.
18 Even on my servants, both men and women,
    I will pour out my Spirit in those days,
    and they will prophesy.(D)
19 I will show wonders in the heavens above
    and signs on the earth below,(E)
    blood and fire and billows of smoke.
20 The sun will be turned to darkness
    and the moon to blood(F)
    before the coming of the great and glorious day of the Lord.
21 And everyone who calls
    on the name of the Lord(G) will be saved.’[a](H)

22 “Fellow Israelites, listen to this: Jesus of Nazareth(I) was a man accredited by God to you by miracles, wonders and signs,(J) which God did among you through him,(K) as you yourselves know. 23 This man was handed over to you by God’s deliberate plan and foreknowledge;(L) and you, with the help of wicked men,[b] put him to death by nailing him to the cross.(M) 24 But God raised him from the dead,(N) freeing him from the agony of death, because it was impossible for death to keep its hold on him.(O)
 25 David said about him:“‘I saw the Lord always before me. Because he is at my right hand, I will not be shaken.
26 Therefore my heart is glad and my tongue rejoices;   my body also will rest in hope,
27 because you will not abandon me to the realm of the dead, you will not let your holy one see decay.(P)
28 You have made known to me the paths of life; you will fill me with joy in your presence.’[c](Q)

29 “Fellow Israelites,(R) I can tell you confidently that the patriarch(S)David died and was buried,(T) and his tomb is here(U) to this day. 30 But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne.(V) 31 Seeing what was to come, he spoke of the resurrection of the Messiah, that he was not abandoned to the realm of the dead, nor did his body see decay.(W) 32 God has raised this Jesus to life,(X) and we are all witnesses(Y) of it.33 Exalted(Z) to the right hand of God,(AA) he has received from the Father(AB) the promised Holy Spirit(AC) and has poured out(AD) what you now see and hear. 34 For David did not ascend to heaven, and yet he said,

“‘The Lord said to my Lord:
    “Sit at my right hand
35 until I make your enemies
    a footstool for your feet.”’[d](AE)

36 “Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord (AF) and Messiah.”(AG)

37 When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?”(AH)

38 Peter replied, “Repent and be baptized,(AI) every one of you, in the name of Jesus Christ for the forgiveness of your sins.(AJ) And you will receive the gift of the Holy Spirit.(AK) 39 The promise is for you and your children(AL) and for all who are far off(AM)—for all whom the Lord our God will call.”

40 With many other words he warned them; and he pleaded with them, “Save yourselves from this corrupt generation.”(AN) 41 Those who accepted his message were baptized, and about three thousand were added to their number(AO) that day.

Humans were born to ask "Why?" From the chattering toddler tugging at his mother's skirts to the seasoned astrophysicist puzzling over her computer-enhanced images from outer space, the response to the novel is the same: Why? In fact, we ask this question in two directions. We want to know the cause, and we want to know the significance, especially for us.

To find an answer that satisfies both "whys," especially in regard to one's personal destiny, is to discover the best good news.Apologia for Pentecost: Ultimate Cause and Saving Significance (2:14-21)

Seizing the moment in the midst of the crowd's bewilderment and confusion, Peter addresses the people in Spirit-filled utterance (see 2:4). He begins with a formal address, Fellow Jews, which will soften as he proceeds (men of Israel, 2:22; brothers, 2:29). His message will explain the Pentecost event as God's saving acts (see also 4:12; 13:38: 28:28) and show its crucial importance for his hearers and for us.

Though those drunk and those filled with the Spirit are "carried out of themselves into an abnormal sense of freedom and expressiveness," the cause and the end results are entirely different (E. F. Harrison 1986:64). Peter with good humor dismisses this empirical explanation with further empirical evidence: in a culture where the first meal is not taken until ten o'clock, nine o'clock in the morning is too early in the day to find people drunk (see Josephus Life 279).

The ultimate cause and significance of the Spirit's empowerment is found in God and his saving purposes, as the prophet Joel foretold. 

In the last days--the final days of this age, the time when the "age to come" is inaugurated--God promises to pour out his Spirit on all people. 

Joel used the imagery of the vivifying impact of a Near Eastern torrential downpour on parched earth to picture the generosity, finality and universality of the Spirit's coming.

 And Peter declares that this is now happening before the very eyes and in the very hearing of his audience. In contrast to the selective and occasional outpouring of the Spirit on king and prophet in the Old Testament time of promise (1 Sam 10:10; 16:14; Ezek 11:5), here the Spirit comes without regard to age, sex, social status or, as Acts 2:39 indicates, ethnic origin.

What the Spirit empowers people to do is prophesy. Prophecy for Luke encompasses Spirit-filled speaking in other languages (2:12, 16), predictive discourse (11:27; 21:10; compare 9:10; 10:10; 16:9; 18:9, where dreams and visions guide the post-Pentecost church) and proclamatory witness (15:32). As the Old Testament prophets made God's will known by witnessing to his Word, so now, as Luther says, all Christians are Spirit-enabled to bear witness to "knowledge of God through Christ which the Holy Spirit kindles and makes to burn through the word of the gospel" (Stott 1990:74; compare Acts 1:8).

Joel and Peter remind us of the decisiveness of these last days by pointing to cosmic signs on earth and in heaven. The universe will reveal what a shambles sinful humankind makes of things by its constant assault on God's moral order. From this the human race should know that judgment must come at the day of the Lord (Is 13:6, 9; Ezek 30:3; Zeph 1:14-15). The hope held out by Joel is thus vitally significant. And everyone who calls on the name of the Lord will be saved (Acts 2:21/Joel 2:32).
                                      -------------------------------------------------------------------

Today, living in a time of rapid social change, moral decay, environmental crisis and seemingly unmanageable economic and political problems, we can identify with the apostle's and prophet's sense of the end. We are comforted that history is not out of control, for God is constantly at work. We live in the time of the Spirit's life-giving presence--and there is the challenge: will we call on the name of the Lord and be saved. 

Apostolic Gospel at Pentecost: The Immediate Cause (2:22-36)

Who is this Lord? How can we know he can save? What does Pentecost have to do with this salvation? Peter directs the crowd's attention to Jesus of Nazareth. He characterises Jesus' earthly ministry as the arena of publicly witnessed divine power. Through him God did miracles, the power of God at work; wonders, astonishing, significant portents that point to God's presence; and signs, miraculous embodiment of spiritual truth. God accredited Jesus' mission by these marks of the messianic age and showed that it was the very beginning of the last days.

Peter next boldly implicates the crowd in Jesus' death. He was handed over into their power. With the help of lawless men--that is, Gentile Romans (NIV wicked men)--they did away with him through crucifixion. Peter sets their responsibility in tension with God's determined purpose and foreknowledge (compare Luke 22:22). Far from discrediting Jesus as God's Messiah, this shameful death was very much a part of God's set purpose and foreknowledge (see Acts 3:18; 13:29). Though Peter does not explicitly refer to Jesus' death as a vicarious atonement, he gives us the objective fact, which is the basis for such an understanding: an innocent man suffered and died.

But there's more. Human beings may have killed Jesus, but God brought him back to life. It was not a resuscitation but an eternal resurrection. In a remarkable mixed metaphor, death's agony became its birth pangs: death was in labor and unable to hold back the "delivery" of Jesus.

As Peter will go on to prove, with respect to Pentecost, Jesus' resurrection is the answer to the question "Why?" from both angles. It is Pentecost's immediate cause (vv. 32-33), and it is the ground for the saving significance of the Pentecost event.

Peter now argues, based on Scripture, that Jesus' resurrection is part of God's saving plan. In verses 25-28 he introduces a quote from Psalm 16:8-11 to explain Jesus' resurrection as the fulfillment of prophecy about the Messiah (NIV does not translate the Greek gar, causal connector between vv. 24 and 25). The psalmist declares that because of his ongoing relationship with the Lord God, he will not be shaken. This accords well with Luke's portrayal of Jesus in his last hours (Luk e23:46/Psalm 31:5; the cry of dereliction is absent--Mark 15:34/Psalm 22:1). The psalmist expresses joyful confidence that his flesh (sarx, NIV body; v. 26) will live in hope. He openly declares that there is no abandonment to Sheol or experience of decay, but rather the path of life and the joy of God's presence forever.

How is it possible to understand a first-person psalm attributed to David, in which he appears to speak of his protection from death, as a prophecy of the Messiah's hope in a resurrection out of death?

 Peter comes to such an understanding by using two hermeneutical principles: literal interpretation and a messianic reading of first-person Davidic psalms. 

Thus David, "not . . . as a mere person but David as the recipient and conveyor of God's ancient but ever-renewed promise," can predict the Messiah's experience (Kaiser 1980:225). 

Pointing to the well-known tomb of David, Peter contends that David could not be talking about himself. By a process of elimination, then, someone else must qualify to experience the literal fulfillment of this promise. That someone is the Messiah. For David was a prophet. He had received the divinely sworn promise of an eternal reign for one of his descendants, who would be the Messiah (2 Sam 7:12-13; Ps 132:12).

But how can a Messiah who suffers and dies also reign forever (Ps 22:15-16)? It is possible only if that Messiah rises from the dead. David was permitted to see ahead of time this vital stage in God's process of redemption. So he could speak confidently of Messiah's resurrection when he said that Messiah was not abandoned to the grave, nor did his body see decay (Acts 2:31). What a wise God to plan a path the Messiah would follow to effect salvation! What a merciful God to reveal a portion of that path to prophets, so that now, as we look back after the fulfillment, it all makes sense (see 1 Pet 1:10-12).

Now Peter moves from argumentation to proclamation (Acts 2:32). The great good news is that God has now raised to life the same Jesus who was crucified (v. 23). Peter adds his voice and those of the other apostles to the witness of the Scriptures. So confident is he of the apostolic witnesses' compelling testimony that he can divide his presentation into two steps: (1) the Old Testament bears witness to a risen Messiah and (2) we bear witness to Jesus as the risen Messiah.

Peter unveils an even greater truth about Jesus which turns his audience into witnesses of God's saving grace. Jesus is the exalted Lord raised to the Father's right hand in heaven (see also v. 30). From that position of authority Jesus mediates the gift of the Spirit (Jn 14:16, 26; 16:7).

Peter now completes the second half of a chiastic (or reverse parallelism) construction that extends all the way back to verse 25. 

He has 

(a) preached Scripture proof of Jesus as the Messiah risen from the dead (vv. 25-28), 

(b) given an interpretation (vv. 29-31) and

(c) made a kerygmatic proclamation (v. 32). 

Now he 

(c') proclaims Jesus as the exalted Lord and giver of the Spirit (v. 33), 

(b') gives an interpretation (v. 34) and 

(a') presents Scripture proof (vv. 34-35/Ps 110:1). 

This construction binds together Jesus' resurrection, his exaltation and his giving of the Spirit.

Again by a process of elimination and literal interpretation, Peter applies the Old Testament text to the Messiah. David is dead; we cannot claim that he has ascended to heaven. Then, following the lead of Jesus, Peter claims that David is addressing the Messiah when he says, "The Lord [God] said to my Lord [the Messiah]" (Lk 20:41-44/Ps 110:1). When Jesus asked how David could call his descendant "Lord," he was not simply making Messiah and Lord synonymous titles. When the One who is literally exalted to the right hand of the Father is called "Lord," he is addressed as more than an honored human descendant of David. The way Jesus formulated the question implied as much. Peter, unveiling what Jesus' question hinted at, declares him to be Lord in the sense of Yahweh. Jesus is God! (See also Acts 2:21, 36, 38.)

Peter calls his listeners to know for certain that God has openly avowed Jesus to be Lord and Messiah (compare Lk 1:4). Jesus may now rightfully be declared Messiah, since he has done Messiah's saving work and has been vindicated by God, who raised him from the dead. He may properly be proclaimed Lord in the highest sense of the word, as the respectful designation of the unpronounceable name of God (YHWH). For by his resurrection-exaltation he has demonstrated that he is the ever-living and life-giving God, whom death cannot hold and who pours out the Spirit (Acts 2:24, 33).

Peter immediately reminds his listeners that it is this risen and exalted Messiah and Lord whom they have crucified. "They were not trifling with a Galilean carpenter, but God!" (Ogilvie  1983:71).Application of Pentecost: A Call to Repentance and Promise (2:37-41)

By the Spirit (John 16:8-11) the crowd feels the sharp pain of guilt  For Luke, this is as it should be: the heart, the inner life, is the source of all the thoughts, motivations, intentions and plans of sinful human beings (Lk 6:45; 12:34: 21:34; Acts 5:3-4; 7:39; 8:21-22; 28:27). Realising they have killed the Messiah, their only hope of salvation, they desperately want to know, "Is there anything we can do about this? Or are we doomed to suffer God's certain wrath on the day of the Lord?" (see 2:20). They address Peter and the rest of the apostles, for it is the apostolic gospel, not a gospel of Peter, that they must receive and cling to (2:32, 42).

The sin of people today put Jesus to death just as surely as the sinful hatred of first-century people. This fact leaves no room for anti-Semitism. With Peter's first audience, we must return to the scene of the crime, the cross. We must face up to our guilt before almighty God, the Judge. We must throw ourselves on his mercy, asking, What shall we do? (v. 37).

Peter's invitation is to repent, this turning from sin and turning to Christ is the necessary condition for receiving salvation blessings (Lk 13:3, 5; 15:7; 16:30; 24:47; Acts 3:19; 17:30; 20:21; 26:20). 

What about faith? It is mentioned in verse 44. John Stott observes, "Repentance and faith involve each other, the turn from sin being impossible without the turn to God, and vice versa" (1990:78).

Peter calls for each one of them individually (hekastos, but NIV every one) to be baptized . . . in (on the basis of) the name of Jesus Christ--that is, as Joseph Addison Alexander puts it, "by his authority, acknowledging his claims, subscribing to his doctrine, engaging in his service, and relying on his merits" (quoted in Stott 1990:78). By repentance and baptism we show that we have met the conditions for receiving forgiveness of sins and the gift of the Spirit. By making repentance and baptism conditions for the reception of salvation blessings, Luke does not imply that salvation comes by merit or ritual. He is not promoting some necessary second experience. He consistently presents both forgiveness and the Spirit as gifts of grace (3:19; 5:31; 13:38; 11:17; 15:8). The gift of the Spirit is the Spirit himself, who regenerates, indwells, unites, and transforms lives. All the fruit and gifts of the Spirit flow from this one great gift.

Peter now declares the universal extent of the salvation offer. He reaches out across time and space, generations and cultures (your children and . . . all who are afar off--that is, Jews of the diaspora and Gentiles; see Is 57:19; Eph 2:13). And he does not let his audience forget, even as he tells them their responsibility, that salvation is God's work from beginning to end. For the promise is for all whom the Lord our God will call. Those who respond are answering the Lord our God's effective call on their lives (compare Acts 13:48; 16:14). "He set me free to want what He wanted to give!" (Ogilvie 1983:72).

Now we have come full circle. The salvation promised by Joel (and everyone who calls on the name of the Lord will be saved--Acts 2:21/Joel 2:32) is accomplished by Jesus (God has made this Jesus . . . Lord--Acts 2:36). And it is humanly appropriated when one is baptized in the name of Jesus Christ (v. 38) with the assurance that the gift of salvation is for all whom the Lord our God will call (v. 39).

There were many other things Peter said to the crowd as he warned them. He kept on exhorting them to allow themselves to be saved, rescued from a corrupt (literally, "crooked") generation. The Old Testament labeled the Israelites who wandered in the wilderness a "crooked generation" (Deut 32:5; Ps 78:8). Peter's use of this phrase intensifies the call to repentance. The "wilderness generation" experienced the judgment of God when it did not repent. So will those of the present generation if they do not answer God's call and turn to him in repentance.

The gospel call comes clearly and urgently today. "The question is not, shall I repent? For that is beyond a doubt. But the question is, shall I repent now, when it may save me; or shall I put it off to the eternal world when my repentance will be my punishment?" (Samuel Davies in Wirt and Beckstrom 1974:203).

Three thousand souls welcomed the word (compare 28:30), met its conditions and were baptized. They joined the ranks of the apostles and disciples in the nucleus of the New Testament church. "The kerygma,indeed, has the power to evoke that which it celebrates" (Willimon 1988:36).

We must not be negligent either in giving or heeding invitations. Lloyd Ogilvie strongly encourages pastors to make invitation a standard part of regular worship services. In whatever form--whether printing an invitation in the bulletin, designating a room for inquirers or calling people forward during a closing hymn--the Lord's call for those to be saved should be consistently present. "People are more ready than we dare to assume. And why not? The Holy Spirit is at work!" (Ogilvie 1983:73).

May God bless you and your beloved in abundance in the name of Jesus, Amen

Source, click here