Astrology is not to be confused with “astronomy.” Astronomy is the research of celestial objects in space. However, astrology is the divination of the supposed influences of the stars upon human affairs and terrestrial events by their positions and aspects. The Encyclopedia America defines it as, “The belief that stars can influence one’s thoughts, attitudes and actions. Depending on the position of the stars and one’s date of birth, practitioners claim to discover clues to future events, including predicting occurrences in one’s life.”

        It is merely a revision of ancient practices reaching back several thousand years. The first known astrologers were in Mesopotamia (the Akkado-Sumerians, 2000 BC). It was later seen among the Persians, Assyrians and Egyptians. It was then passed on to the Greeks by the Persians. In the first century A.D. the Roman world inherited it from the Greeks.

        In the 21st century astrology holds sway over the minds of multiplied millions. It has become so widely accepted that many treat it as a “science.” A large percent of newspapers carry astrological columns. Many novels have astrology as an underlying theme. Scores of toll-free numbers peddle astrology. Hundreds of astrology web sites traverse the cyberspace.

        Astrology prospers in times of uncertainty and confusion. It drags people downward into superstition, fear and ignorance. Practitioners deceive people with flagrant, fraudulent claims. With many, astrology has become a virtual “religion.” Though many try to make astrology respectable, it remains pagan to the core. Hence, Christians can have no part in it.

        Deuteronomy 18:10 speaks of this with the words, “the observer of times” (ASV —“augury” and NKJ —“soothsayer.“) This is one who claims to foretell the future. Second Kings 23:5 speaks of those who, “burned incense...to the sun, and to the moon, and to the planets” [the twelve signs]. Isaiah 47:13 mentions, “astrologers, stargazers, monthly prognosticators.” And Jeremiah 10:2 says, “Thus saith the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them.”
        All such as this is sternly condemned by God.

        Peter said, “According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue” (2 Peter 1:3). And Paul said, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works” (2 Tim. 3:16-17).
                jongaryw@aol.com
                www.jongarywilliams.com
               


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        Paul commanded Timothy to “preach the word” (2 Tim. 4:2). Paul exhorted Titus, saying: “But speak thou the things which become sound doctrine” (Titus 2:1).
        These two admonitions prove that the Word of God needs to be preached. Those who preach the Gospel should preach the word with simplicity, earnestness, and urgency. The purpose of such preaching is to prick the hearts of the listeners. “Now when they heard this, they were pricked in their heart...” (Acts 2:37). The pricking of the heart is supposed to lead the listener to further inquiry, the development of faith, and ultimate obedience to God’s Word (Acts 2:37-38, 41).
        Sometimes, however, it doesn’t matter how simply, how intently, and how urgently one preaches the Gospel, the listeners are not inclined to hear. Oh yes, they may “hear” the message, but their hearing does not translate into making the application in their lives. There is no radical change to become more spiritual.
        This is one of the reactions to God’s Word that all preachers must come to expect at times. Jesus experienced it. Peter experienced it. Paul experienced it. Every faithful preacher has experienced it. Here is just one example.
        “And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a more convenient season, I will call for thee” (Acts 24:24-25). Felix called for Paul. Paul preached relevant things that Felix needed to hear. Felix heard Paul. Felix trembled at Paul’s teaching. Felix sent Paul away without a positive response to the message. The truth often goes in one ear and out the other ear.
        The minister is told: “What a wonderful sermon,” but there is no conformity of the person’s life with regard to the points of the “wonderful sermon.”
        Fortunately, the preacher is not responsible for the response of the hearer. He proclaims the truth. The burden of a faith response to the message is upon the hearer.
        Faithful preachers do not grow discouraged by the rejection of some to the message. They take delight in the fact that they have done the will of God in sowing the seed of the kingdom. They understand that not all of the soil is good soil. Eventually, they will find it. When they do, it will produce some thirty, some sixty, and some hundredfold (Matt. 13:23). When this happens, all of his labors are worth his effort.
                13695 Covington Creek Dr.
                Jacksonville, FL 32224
               


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        A common belief in the denominational world, regarding how one gains salvation, is reciting the “sinner’s prayer.” It can take different forms, but all are similar in nature. This is a basic example of the “sinner’s prayer, “Lord Jesus, I’m a sinner. I believe you died for my sins so I could be forgiven. I receive you as my Lord and Savior. Thank you for coming into my life. Amen.” (https://www.pray.com/articles/sinners-prayer
        The “sinner’s prayer” developed and came about out of a sense of convenience. As the invention of praying for salvation developed, the “mourner’s bench” came into popularity in the eighteenth century. That doctrine asserted a sinner might be saved if he prayed long enough and hard enough, at the mourner’s bench; and stories of people spending long and grueling hours at the bench began to circulate. During that time, phrases like the “alter call,” and “pray through” were also invented. However, today the mourner’s bench is mostly non-existent, though some denominations have preserved the bench as a memento of the revivalist days of long ago, they remember as “old time religion.”
        In the early twentieth century, revivalist preachers, like Billy Graham, began simplifying their doctrines of salvation; after all, the mourner’s bench was too time consuming and cumbersome, which made it unappealing to the people. In addition, large crusades became popular, and denominational preachers needed a quick way to “save” hundreds of people simultaneously. Thus, the sinner’s prayer was a quick fix for their dilemma, and the people were led to believe it would forgive them of their sins! However, the question is whether the “sinner’s prayer” is authorized by God; and if it is, where can it be found in the New Testament of Jesus Christ?
        Unfortunately for those who have fallen for Satan’s devices, the “sinner’s prayer” is not found anywhere in the Bible, and a careful study of the accounts of conversion provided in the New Testament, will not reveal one single instance of one who has never obeyed the gospel, being instructed, or encouraged to “pray through” for his or her salvation. Instead, those who had been taught were told to believe on the Lord (Acts 16:31), repent of past sins (Acts 2:38), confess Jesus Christ is the Son of God (Acts 8:37), and to be immersed in water for the forgiveness of past sins (Acts 22:16). That was done so the recipient could be added to the Lord’s body, which is the church (Acts 2:47; Col. 1:18), and the place where all spiritual blessings exist (Eph. 1:3).
        Often, proponents of the sinner’s prayer like to use the parable of the publican and the Pharisee (Luke 18:9-14) as an example. However, neither of the two men mentioned was an alien sinner, because they were both Jews, having been born into the family of Israel, and both had gone to the house of God to worship. The publican is simply an example of a child of God having gone astray, asking for forgiveness because of his unfaithfulness.
        Scripture makes it very clear, the mere act of “calling” out the Lord’s name to gain His divine mercies, in the absence of obedience to the Gospel, is an act that will not be rewarded. Christ Himself warned, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.” He also asked, “And why call ye me, Lord, Lord, and do not the things which I say” (Luke 6:46)?
        Prayer is and has always been a blessing reserved for the child of God, not sinners. When Christ was asked by His disciples to teach them how to pray, He began the model prayer with the words: “Our Father which art in heaven” (Matt. 6:9). The great prophet Isaiah taught the same thing, “Behold, the Lord’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear” (Isa. 59:1-2). Isaiah understood the issue was not that God could not hear the people; instead, He does not hear those who live in sin! John warned, “Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth” (Jonah 9:31). Of course, the meaning is that God does not act on the prayers of those outside His covenant relationship, because He hears and knows all things; after all, the wickedness of Nineveh had come up before Him (Jonah 1:2).
        One might suggest the good man Cornelius (Acts 10:1-8) had his prayers answered by God. Cornelius was certainly a believer in God, but not a New Testament Christian; in addition, the text states his “prayers and thine alms are come up for a memorial before God” (Acts 10:4). A memorial is a “reminder,” and Cornelius was the reminder of the promise given to Abraham how the blessings of God were for all of humanity, and it was time for the Gospel to go the Gentiles.
        Saul, the great persecutor of the church, could not gain salvation through prayer. He fasted and prayed for three days, and yet his sins were not “washed away” until he was baptized in water in accordance with the divine will of God (Acts 9:11; 22:16). If there was ever a case of the “sinner’s prayer” being exercised, that is it; however, it was not acceptable to God.
        The only answer to sin is obedience to God’s plan of salvation, not humanity’s inventions, and the “sinner’s prayer” is just that!
                1209 Green’s Lake Road
                East Ridge, TN 37412
               


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The primary role of the preacher is to preach and teach the Word, while also setting an example of godliness.

        The role of a preacher in the Lord’s church is one of great responsibility. Preachers are called to be spiritual leaders, teachers, and guides, helping congregations grow in faith and the understanding of God’s Word. However, in some churches, unrealistic expectations can place unnecessary pressure on preachers, leading to frustration, burnout, and even strained relationships with the congregation. And, my brethren, this view is NOT scriptural. In extreme cases, it can cause the church to become spiritually stagnant. I feel it also is a major cause of our lack of men entering the ministry. This article examines the role of the preacher and addresses how some congregations misunderstand or misuse that role.
        According to Scripture, the primary responsibility of the preacher is to preach the Gospel. This includes teaching sound doctrine, instructing, and encouraging the congregation in their walk with God. Preachers are not intermediaries between the people and God; instead, they help interpret and communicate the Bible to encourage personal study and spiritual growth. Jesus’ command to His disciples is clear: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you” (Matt. 28:19-20).
        The New Testament also teaches that preachers should equip the saints for ministry and help the church mature in faith. They are called to preach the truth without compromise and live as examples of integrity and holiness: “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Tim. 4:16).
        Moreover, preachers should not do everything in the church, but work alongside others. The apostle Paul writes that the various roles in the church, including that of the preacher, are meant to build up the body of Christ: “And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ” (Eph. 4:11-12).
        Despite the clarity of Scripture, some congregations place unrealistic expectations on preachers. One common misunderstanding is the belief that the preacher is responsible for everything in the church, from preaching, to teaching Bible classes, visiting the sick, organizing events, and resolving conflicts, etc. etc. This creates a heavy burden, often leading to burnout.
        The Bible teaches that the church is made up of many members, with each member having their own role. The preacher is not called to handle every aspect of the church alone. Paul wrote: “For the body is not one member, but many. ... But now hath God set the members every one of them in the body, as it hath pleased him” (1 Cor. 12:14-18).
        Some congregations also expect the preacher to be available 24/7 for counseling, emergencies, and personal issues. While the preacher is called to serve, this does not mean they should neglect their own well-being or family. Jesus Himself experienced times of rest: “But Jesus said unto him, The Son of man hath not where to lay his head” (Matt. 8:20). Preachers are human, and they need time for personal spiritual growth and family care.
        Another unrealistic expectation is that the preacher should solve all the problems in the church, such as disputes, financial issues, or declining attendance. However, the church is a body of believers, and all members share responsibility for its spiritual health. Paul writes: “For as we have many members in one body, and all members have not the same office: So we, being many, are one body in Christ, and every one members one of another” (Rom. 12:4-5). The preacher is not meant to bear the weight of the church’s problems alone. Every member has a part to play in the life of the local church.
        Preachers are often held to unrealistic standards of perfection. This may include flawless sermons, the ability to answer every difficult question, or an image of perfection in their personal and professional lives. However, the Bible teaches that perfection is unattainable for anyone: “For all have sinned, and come short of the glory of God” (Rom. 3:23). Preachers, like all Christians, are imperfect and sometimes fall short. Expecting them to meet such high standards can lead to stress and discouragement.
        Some congregations judge preachers by the growth of the church, whether in attendance or financial contributions. While church growth is important, it is ultimately God who gives the increase: “So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase” (1 Cor. 3:7). When preachers are pressured to “grow the church,” they may be tempted to compromise the truth to attract a crowd. The preacher’s role is to faithfully preach the Gospel, not to be a corporate leader or entertainer.
        To avoid these pressures, congregations must develop realistic and biblical expectations of their preacher. The primary role of the preacher is to preach and teach the Word, while also setting an example of godliness. Preachers should not be expected to be perfect or to do everything in the church. Congregations should support their preacher through prayer, fellowship, and collaboration in ministry. Paul encouraged the church to support its leaders: “Brethren, pray for us” (1 Thess. 5:25).
        Moreover, the church is a body of believers, and all members have a role in its functioning. Elders, deacons, Bible class teachers, and other members should share the workload, helping the preacher focus on preaching and teaching. When the workload is shared, it helps prevent burnout and spiritual stagnation, as was the case with the Laodicean church, which Christ rebuked for being self-satisfied and lazy: “So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth” (Rev. 3:16).
        The church should strive to be united and active, with every member working together for the edification of the body: “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love” (Eph. 4:15-16).
        The role of the preacher is vital, but not all-encompassing. Congregations must have a clear understanding of the preacher’s biblical role and work together to support the preacher, share responsibilities, and maintain a healthy church environment. By doing so, both preachers and members can grow spiritually and serve God more effectively. Let us return to the old paths found in God’s Word for instruction in righteousness.
                mrtincher7@gmail.com
                Seth Church of Christ, Hurricane, WV
               


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