Most congregations plan and conduct at least one or two Gospel meetings during the year. There are those who question the value of such efforts. In the minds of some they are a waste of time. How many times has it been said, “We don’t have Gospel meetings like we used to”?

It could be that some Gospel meetings have become nothing more than a tradition. We have them because we have always had them. Unless we understand the value and impor­tance of such efforts, we will not have success­ful Gospel meetings. Why are Gospel meetings valuable to the work of the local congregation?

Gospel meetings are valuable in the:

Preaching of the Word of God

We must take advantage of the opportu­nities to make known the Will of God. The Word must be proclaimed. “Preach the word” (2 Tim. 4:2). “If any man speak, let him speak as the oracles of God” (1 Pet. 4:11). We must preach the Word and Gospel meetings provide such an opportunity.

Promoting of the Work of the Church

We have the obligation to “seek and save that which was lost” (Luke 19:10). Our main business in the church is to be in the “soul-sav­ing” business. Gospel meetings remind us of the great responsibility we have toward those (1) outside of Christ that need salvation (Rom. 1:16-17; 2 The. 1:7-9) and (2) in Christ mem­bers of the church who have become unfaith­ful, that need to be restored (Jam. 5:19-20).

Protecting the Welfare of the Congregation

God desires for His people to be united (John 17:20-21; 1 Cor. 1:10; Eph. 4:1-6; Psa. 133:1). Feuding, fighting, and fussing among the brethren is fatal to the spiritual welfare of any congregation. Gospel meetings encourage brethren to think about others and to work to­gether. Gospel meetings edify us and strength­en us as we hear the Word proclaimed and la­bor together (1 Cor. 15:58).

Preventing of Wandering from the Lord

It is possible for the child of God to be­come unfaithful to the Lord (1 Cor. 10:12; Gal. 5:4; 6:1, 7-9; Heb. 3:12; Jam. 5:19-20, 1 Pet. 2:20-22). As we grow “in grace and in the knowledge of our Lord and Saviour Jesus Christ” (2 Pet. 3:18), we are helping ourselves to remain faithful to the Lord. In 2 Peter 1:5-11, we learn that we must “add” and “abound” in the “Christian graces.” Why? “To make your calling and election sure; for if ye do these things, ye shall never fall” (1:10). Gospel meetings help to prevent unfaithfulness.

Proving of Our Well-Being

Gospel meetings help us as Christians to see where we are spiritually. It helps us to check up on our (1) Commitment, (2) Con­viction, (3) Courage, and (4) Compassion. In Gospel meetings we demonstrate what is re­ally important to us. Do we pray for our Gos­pel meetings (Col. 4:2; 1 The. 5:17)? Do we eagerly participate in the promoting of such efforts (1 Cor. 3:9)? When the Gospel meet­ing begins we will be present for every service (Heb. 10:24-25). Gospel meetings are a test of our faith and faithfulness.

Preparing for That Wonderful Place Called Heaven

It is God’s desire that we go to Heaven (1 Tim. 2:4). Heaven is a prepared place for those who have prepared themselves (John 14:1-3; Mat. 7:13-14, 21-23). Gospel meet­ings afford us the opportunity to think even more about Heaven (Col. 3:1-3). As we think about Heaven and hearing the Gospel of Christ being faithfully proclaimed, we are motivated to make sure we are preparing for Heaven according to God’s plan. God’s plan is the only way (John 14:6; Heb. 5:8-9; John 8:24; Luke 13:3; Mat. 10:32-33; Mark 16:16; Rev. 2:10). Preparing for Heaven is what this life is all about (Phi. 1:21; Ecc. 12:13).

How thankful we should be for Gospel meetings where the Truth is faithfully pro­claimed and upheld. Gospel meetings are valuable.             –Author Unknown

The apostle Paul lived in such a way that his life would be an example to others. There were some in the Thessalonian congregation that refused to work, who needed to imitate the work ethic of Paul. Paul wrote in 2 Thessalonians 3:7-9, “For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; Neither did we eat any man’s bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you: Not because we have not power, but to make ourselves an ensample unto you to follow us.”

Paul particularly mentioned that he did not eat any man’s bread without paying for it. Now, Paul is not talking about simply going to someone’s house for dinner; “to eat bread” is equivalent to our expression “put food on the table.” “Bread” among the Jews was a term sometimes used for eating food in general (1 Samuel 20:34; 28:20; 1 Kings 21:5; Psalm 41:9; 102:9); moreover, “to eat bread” stood for making a living (Amos 7:12). The connection between working and eating has its roots early in the Bible going back at least to the principles of Genesis 3:19. The Old Testament touches on this principle time and again (Psalm 128:2; Proverbs 10:4; 12:11; 19:15). If one is able to work, then work should be done to support self and help others who are in legitimate need (Ephesians 4:28).

Paul, Silas, and Timothy were not motivated by greed when they came to Thessalonica (1 Thess. 2:5), but came to save souls. To demonstrate this lack of covetousness among them, they refused to be a financial burden on anyone (1 Thess. 2:9), but instead made their own living. While many of the social elite of the first-century Greco-Roman culture regarded manual labor as degrading, Paul did not underplay but in fact highlighted his own manual labor in establishing his upstanding character (1 Thess. 2:9).

Paul did teach that financial support for preaching and other Christian service was acceptable, but on several occasions he did not make use of this privilege (2 Thess. 3:9; 1 Cor. 9:7-14; Gal. 6:6; 1 Tim. 5:17-18; cf. Matt. 10:10). One is not fit to be supported for Christian service if his ministry is motivated solely by financial gain (Acts 20:33; 1 Tim. 3:3, 8; 6:9-10; Titus 1:7; Heb. 13:5; 1 Pet. 5:2; 2 Pet. 2:3). Many philosophers and religious leaders of the day looked for patrons to support them, but Paul, Silas, and Timothy avoided this practice, making themselves a model for the church to follow.

In the epistle of 2 Thessalonians, Paul returns to the teaching on work given at their initial visit: “For even when we were with you, this we commanded you, if any would not work, neither should he eat” (2 Thess. 3:10). God’s response to one who could work but refuses is essentially, “You choose not to work? Then you choose not to have the necessities of life when you need them.” Often there is a mistaken notion of charity today, where “the Christian thing to do is always provide for the needs of others” even when they could provide for themselves. This is not Christian; it is not what the Bible teaches. While 2 Thessalonians 3 commands that we be merciful and do good (2 Thess. 3:13), it also prohibits us from enabling someone in a life of freeloading (2 Thess. 3:10-11).

–Mark Day

Paul said before Festus in Acts 25:11, “For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.” While Paul had not committed any crime that warranted capital punishment, he maintained that if he had committed such a crime he would not try to get out of it, but would receive death as a just punishment.

Obviously, there are many crimes a man may commit that do not deserve his death, but the Bible does teach the fact that some crimes do warrant the death penalty. Under the law of Moses, God instructed for various punishments to fit various crimes. Some crimes necessitated a fine (Exodus 21:19), other crimes caused those who perpetrated them to be “worthy to be beaten” (Deuteronomy 25:2); however, there were certain crimes that were so serious that those responsible for such acts were considered “worthy of death” (Deuteronomy 17:6; 19:6; 21:22).

We are no longer under the Old Testament, and there are many differences between governments today and the theocracy that once was in place in Israel. However, the New Testament does speak of those who are “worthy of death” (Acts 25:11; Romans 1:32); moreover, it prescribes government “a revenger to execute wrath” upon the evildoer, that “beareth not the sword in vain” (Romans 13:4). What would “the sword” mean here but the carrying out of capital punishment?

The three purposes of punishment in general are restraint (to keep others from doing this crime), reformation (to cause people to do better and not continue committing the crime), and retribution (because the perpetrator deserves punishment). While the Bible certainly teaches restraint and reformation, the most fundamental of these three purposes is retribution. Yes, it is important to deter others from committing crimes; yes, it is important to try to reform individuals to do better. However, what we often miss in today’s society is the principle of retribution: that punishment is deserved.

Even though he was uninspired, the penitent thief on the cross even recognized this fundamental Bible truth:
“And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.” Luke 23:39-41

This malefactor did not try to blame someone else for his crime. He did not act like a victim. While in the midst of suffering the pain of crucifixion, he recognized that this was being done “justly” to him and the other malefactor for both were receiving the “due reward” for their deeds.

-Mark Day

Jesus said in John 7:17, “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.” The first “will” in this verse conveys the idea of desire; thus, Jesus is affirming if a man desires or wills to do God’s will, then he will know what God’s will is.

There are many today who say that the Bible cannot be understood. They point to the great variety of conflicting ideas people have about certain Bible subjects in order to try to prove their point. Though many very educated people differ in their views of certain scriptures, Jesus’ words still ring true. A person who has a desire and determination to do what is right will be able to know what is right. The problem of conflict is not with the Bible, but with the hearts of those who interpret the Bible.

In Jesus’ explanation of the parable of the sower, He describes the good ground in Luke 8:15: “But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.” Jesus points out those who hear God’s word and keep it have honest and good hearts. Honesty is essential for arriving at the true meaning of God’s word. Sadly, it is sometimes the case that people dismiss the Bible as confusing because they do not want to do what it says. They are looking in the Bible for something that will justify how they live rather than looking for how they should live. Their motives are not pure and honest; therefore they do not properly interpret God’s word. If a man studies the Scriptures with any other motive than to know God and to be able to carry out His will, then there is no telling how many absurd conclusions he may dream up in order to satisfy himself.

You can understand the Bible. Paul expected those in Ephesus to whom he wrote to be able to understand, “How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)” (Ephesians 3:3-4). Jesus expected men in the first century to understand what Daniel had to say concerning the destruction of Jerusalem, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)” (Matthew 24:15). God expects us to read and understand His will, “Wherefore be ye not unwise, but understanding what the will of the Lord is” (Ephesians 5:17).

–Mark Day

In Matthew 11:11 Jesus portrayed the wonderful blessings of the kingdom, declaring, “Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.” To be in the kingdom is a great thing. Of all the great personages throughout the Bible such as Abraham, Moses, etc., at that time none had arisen greater than John the Baptist. In fact, Jesus remarked that there had not been a man born of woman (by normal birth – not like the miraculous conception of Jesus) who was greater than John. Yet, the blessings available to Christians today (who are in the kingdom) make the least in the kingdom of heaven greater than John.

Instead of appreciating this truth, the disciples of Jesus were often involved in disputes regarding who would be greatest in the kingdom of heaven (Mark 9:33-35). On one occasion they asked Jesus, “who is greatest in the kingdom of heaven?” (Matthew 18:1). Our Lord called a little child and set him in the midst of the disciples to teach them that they must be converted and become as little children; the one who humbles himself as a little child is greatest in the kingdom (Matthew 18:2-4). The disciples had not learned the attitude of humility they were to have. Their inclination to pursue the course of pride would creep up again. In the shadow of the cross, when Jesus ate His final Passover supper with the disciples, He revealed to them how one of them would betray Him (Luke 22:21). Their inquiry regarding the identity of the betrayer led to strife among them concerning who should be regarded as the greatest (Luke 22:23-24). Jesus reiterates His teaching about the greatest being servant of all (Luke 22:26-27). He even took this occasion to wash His disciples feet, even the feet of Judas who would soon betray Him (John 13:4-5). Jesus was truly great because He was consumed with serving others. He not only washed the feet of His disciples, but in a few short hours He would give His life for all mankind. Jesus did not live His life here on earth to be served, but to serve and give His life as a ransom for others (Mark 10:45).

As Christians, do we follow our Lord’s example? Jesus showed the way to be the greatest in the kingdom is to be the greatest servant in the kingdom. Colossians 3:12 exhorts, “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering.” Regrettably, members of the church often become discouraged if others do not praise them for being great. Many are busy “tooting” their own horns. But the greatest servant is so busy serving that he does not think or care about being regarded as great in the eyes of men.

John pointed men to Christ instead of drawing men to himself (John 1:27; 3:26-29). His attitude regarding Christ was, “He must increase, and I must decrease” (John 3:30). As members of the church, we are a part of God’s kingdom with blessings that make us greater than John the Baptist. Do we appreciate our blessings and live accordingly? Or are we like the disciples who, while the Lord is giving everything to them, can only think on how much better they are than everyone else?

–Mark Day