WISDOM FOR THE HEART MONTHLY BILINGUAL MAGAZINE 23 May - 2017

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MISSI
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REDEEMING THE TIME
WISDOMFORTHEHEART
English,Telugu (Bilingual) Monthly Magazine
“ Redeeming the time, because the days are evil. Wherefore be ye not
unwise, but understanding what the will of the Lord is and be not
drunk with wine, wherein is excess; but be lled with the spirit;
speaking to yourselves in psalms and hymns and spiritual songs,
singing and making melody in your heart to the Lord;” Ephesians 5:16-19

GOOD NEWS BIBLE COLLEGE SEMINARY
TH
5 GRADUATION HELD AT PUTTUR, AP.
TH
19 february 2017
Rev. Dr. John Milton

Redeeming the time, because the days are evil (Eph 5:16). The Lord
has provided us with an equal break every day and blessed us,
irrespective of our nature, our socio-economic, or religious background
with the gift of time. No one else has more or less time than you and I,
when any day or week, month and year begins.
The Apostle Paul gives us the clarion call in Ephesians “So be careful
how you live. Don’t live like ignorant people.” In this evil age every
day is an evil day full of pernicious things which cause our time to be
used ineffectively, to be reduced and to be taken away. Therefore, we
must walk wisely that we may redeem the time, seizing every avail-
able opportunity. To understand the will of the Lord is the best way
to redeem our time: “Walk in wisdom toward those who are without,
redeeming the time.” Colossians 4:5.
We need to remember that we really are not responsible for our abili-
ties, etc. but we are certainly responsible for the strategic investment of
our time. Redeeming the time means to stop gossiping about wrong,
false, bad and unwanted things when they come our way. Redeeming
the time is not to go faster, get in a hurry, getting restless, rush through
the prayer time, skip the prayer meetings, skip the fellowship time, or
delaying, postponing, exaggerating matters, or to be involved in false
and wrong reporting.
Redeeming the time is practicing the presence of God; sharing the glo-
ry of achievements with our fellow believers, appreciating each one’s
contributions, ideas, hard work, creativity, and abilities, practicing a
good sense of humor, being flexible and practical in our day to day
life. We must remember that we should encourage one another. We
should help one another. We should appreciate one another, correcting
each other with love and gratitude. Our Lord Jesus Christ did not labor
continuously, day and night without proper food, rest and relaxation.
Above all our Lord has shown us clearly that our work should be the
outcome of our relationship with God, primarily through worship and
relationship with one another.
As the disciples of the Lord Jesus, He needs to redeem our time. The
pioneer missionaries like Martin Luther, David Livingston, Adoniram
Judson, Hudson Taylor, Charles Finny, David Brainerd, William Car-
ey, Sadhu Sunder Singh Bhaktha Singh and many more are influencing
hundreds and thousands of missionaries to follow the Great commis-
sion in God’s time.
All God’s servants have been weak men and women, who did great
things for God because they reckoned on God being with them. God’s
work must be done in God’s way and in God’s time. They will never
lack God’s supply. I am no longer anxious about anything, as I realize
that God is able to carry out his will for me. It does not matter where
God places me or how. I believe that it is for God to consider, not me,
for in the easiest positions God will give me grace and in the most dif-
ficult times God’s grace is sufficient.
May God help us to reflect on the above experience of joy and happi-
ness in rendering effective service in His time for His glory.
Rev. Dr. G. Jayasekhar
Chief Editor
Mob : +91 9848452008
Redeeming The Time
Time to be
Vigilant

Rev. G. Billy Judson
Editor
Mob : +91 98496 19433
Everybody talks about ‘Globalization in Economics.’ Politics
challenge us to develop an appropriate ‘Concept for Missions
and the Church.’ The Bible focuses on the whole Gospel for the
whole person, in their social, political, economic, cultural and re-
ligious contexts. We want to express the Lordship of Jesus Christ
over every aspect of world Evangelization, in our economic, po-
litical, and personal lives. We should feel the responsibility of
caring for the souls of persons by bringing an awakened social
consciousness. We must become more sensitive to the needs of
the whole person- body, mind, and soul. As the Lord permits, we
do what we can to show the love of God. Infused into whatever
form a ministry takes is the out-working of Christ’s purpose to
seek and to save the lost: Luke 19:10.
It is the will to God for every Christian to have a vital part in
world evangelism. More than Two-Thirds of the world’s four bil-
lion have never heard the Gospel of Christ. A billion and a half
young people in the world have never been evangelized. Three
million cities, towns and villages in the world have never heard
the gospel of Christ. Two thousand tribes do not have the word
of God in their own languages. What are you doing to obey the
command of Christ to get the Gospel to them? We are responsible
and will be held accountable: Prov. 24:10-12.
The Church has a global face. The ‘AD 2000 and Beyond Move-
ment’ was the most important contribution in highlighting and
popularizing of the massive challenge in the ‘10/40 Window.’The
concern of the ‘Un-reached People Group’ has been used exten-
sively as a strategic mission and it turned out to be an ‘exotic’
description of people, because it tends to sensitize the hard con-
texts and changing realities in which people live and where evan-
gelization takes place. The mission workers involved in evange-
lism among those who do not know the Gospel are from the two
thirds world. The indigenous missions and churches are to own
the responsibility for their Churches and the evangelization of the
world.
Jesus spoke carefully about missions. Luke 10:1 says the Lord
sent the Seventy, two-by-two, using the word “Apostello ” and in
Luke 10:2, Jesus highlights the need to send out workers into his
harvest field.
The number of believers has rapidly increased. The demand for
workers and ministry has also rose. There are many things that
need to be done to maintain and take care of the congregations.
Jesus says, “Go ye, therefore, and teach all nations baptizing them
in the name of the father and of the son, and of the Holy Ghost”:
Matt 28:19. This mandate is for all nations. Many of us may need
to re-arrange priorities in order to devote ourselves more lovingly
to the world’s need to fulfill the great commission of our Lord
Jesus Christ.
Missions and the Church

Indeed, Gods New Years resolution for me and also the readers
of wisdom for the Heart magazine. How blessed we are that we already know His resolution for us
Published at 9-1-152/2, Sebastian Road, Opp. St. Patrick’s High School, Secunderabad - 500 003.
Printed at Haritha Graphics, # 1-1-561 562, Gandhi Nagar, Golkonda X Roads, Hyderabad - 500 020.
Chief Editor : Rev. Dr. G. Jayasekhar
Rev. Dr. G. Jayasekhar
Editor in Chief
Editor
Rev. Dr. B. J. Christie Kumar
Chief Advisor
Associate Editors
Dr. R. Jayasurya
Dr. Chinnappa Jacob
Rev. Dr. B. Prabhaker Rao
Graphic Designer
Good News Graphics
Mr. Goli Jagadeeshwar
Address
WISDOM FOR THE HEART
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Vol : 2 Issue : 11 May 2017
Aims to spiritually encourage and
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CONTENTSCONTENTS
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dü¨ä] : dü]‘· »É‡Hé
“The Bronze Serpent”
- Pastor Scott Wylie
A Moment
on the Edge
Dr. Doug Bookman
The Starting Place –
Creation
B.P. Harris
Our Protection
From Above
Michael LaPierre
Principles of Bible
Interpretaion
Dr. Keith Piper
How Do You Start or
Renew a Ministry?
Pastor. Jim Harmeling
Urban Prespecive
Dr. Atul Aghamkar

WISDOM FOR THE HEART6 May 2017
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WISDOM FOR THE HEART 7May 2017
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|ü⁄düÔø£eTT˝À 613 y˚πs«s¡T #·{≤ºT
ñqï≥T¢ ìsê∆]+#·T≈£îHêïs¡T.
uÀÛä≈£îT á 613 #·{≤ºqT
nqT≈£LeT]j·TTÁ|ü‹≈£LesêZT±
$uÛÑõ+#ês¡T. yês¡T M{Ï˝À 247
nqT≈£L #·≥ºeTTT±qT, yê]øÏ
‘Ó*dæq≥T¢± ˇø=ÿø£ÿ{Ï ˇø=ÿø£ÿ
e÷qe X¯Øs¡ uÛ≤±ìøÏ, eT]j·TT
365 Á|ü‹≈£L #·{≤ºqT ˇø=ÿø£ÿ{Ï
~qeTTq≈£î ˇø£{Ï #=|üq
dü+e‘·‡s¡eT+‘·{ÏøÏ dü]b˛j˚T≥Tº
$uÛÑõ+#·T≈£îHêïs¡T.
Ç+ø± #ÓbÕŒ+fÒ, á #·{≤ºT
ø£]ƒqyÓTÆq$ eT]j·TT ‘˚*ø£ bÕ{Ï$±
≈£LÜ eØZø£]+#·ãÜ¶sTT. ø£]ƒq
yÓTÆq$ K∫Ã‘·eTT± ˝ÀãÉe
dæq$ ø±±, ‘˚*ø£bÕ{Ï$ ø=+#Ó+
$TqVü‰sTT+|ü⁄‘√ ˝ÀãÉä–q$.
yê] eTÛä´ ª@$ ø£]ƒqyÓTÆq$, @$
‘˚*ø£bÕ{Ï$µ nH˚ $wüj·T+˝À @ø±_ Û
ÁbÕj·T+ sêø£ b˛sTTq+äTq, s¡;“T
eT]j·TT XÊÁdüTÔT ∑+≥ ‘·s¡ãç
yê] XÊK˝Àì ÁbÕÛëq´‘ê+X¯eTTô|’,
Äj·÷ XÊK˝À ∑ #·{≤º ª¨ëµ
$wüj·TyÓTÆ yês¡T yê√|ü yêäeTTT
#˚düTø=H˚yês¡T.
ø±ã{Ïº, yês¡T j˚TdüT ä∑Zs¡≈£î
e∫Ã eTØ nç±s¡T:
ªªn+‹eTyÓTÆq, Äìï{Ïø£+fÒ
ÁbÕeTTKýÓTÌq #·≥º+ ˝Òë ÄC„ @~?µµ
37 qT+∫ 39 e#·Hê˝À
j˚TdüT #Ó|æŒq »yêãTqT ∑eTì+#·+ç:
ªn+äTø±j·Tq ˙ |üPs¡í
Vü≤èäj·TeTT‘√qT ˙ |üPsêí‘·à‘√q÷
˙ |üPs¡íeTqdüT‡‘√qT ˙ ˚e⁄Ó’q
Á|üuÛÑTe⁄qT Áù|$T+|ü e˝…qqTq~j˚T.
Ç~eTTKýÓTÆq~j·TTyÓTTä{Ï~j·TTHÓ’q
Ä»„. ªìqTï e˝… ˙ bıs¡T∑Tyêì
Áù|$T+|ü e˝…qqTµ ¬s+Ée Ä»„j·TT
ëì e+{Ï˚.µµ
ÄdüøÏÔø£s¡yÓTÆq $wüj·Ty˚TeT+fÒ,
Äj·Tq á »yêãT #Ó|æŒq ‘·sê«‘·,
Ä Á|üX¯ïy˚dæq |ü]düj·TT´ÉT ª˙eqï~
ì»y˚T nì #Ó|æŒ, Çø£ yêäq
#˚j·T˝ÒäT.
ø±ã{Ïº, nìï Ä»„˝À ¬ø˝≤¢ Ç~
=|üŒ Ä»„. Ç~ ìX¯Ãj·T+± Áø=‘·Ô~
ø±äT n+‘˚ø£ë?. eT] ªªH˚qT MT≈£î
Áø=‘·Ô Ä»„qT Ç#·TÃ#·THêïqTµµ nì
j˚TdüT m˝≤ #Ó|üŒ∑*±ÉT?
á e#·Hêìï b˛ÃÉ+ ë«sê
dü÷ø£åàyÓTÆq e´‘ê´kÕìï ∑eTì+#êì
H˚qT ø√s¡T≈£î+≥THêïqT.
jÓ÷Vü‰qT13:34_ ˝À e⁄qï eT÷
yêø±´ìï ∑eTì+#·+ç:
ªªMTs¡T ˇø£] H=ø£s¡T
Áù|$T+|üe˝…qì...µµ
(ìqTï e˝… ø±äT ` ø=ìï kÕs¡T¢
ìqTï ˙e⁄ Áù|$T+#·T ø=q˝Òø£b˛e#·TÃ)
ªªH˚qT $TeTTàqT Áù|$T+∫qfÒº
...µµ
j˚TdüT Áù|eT ...
˙≈£î j˚TdüT Áù|eT ˚ìì b˛*
e⁄+~?
• dæús¡yÓTÆq~.
•Ä‘êàs¡ŒD#˚j·TTq~,eT]j·TT
• Áù|eT |üPs¡«ø£ Á|ü‹ düŒ+äqô|Ì
ÄÛës¡|üÉì~ (•wüß´ qT+ç e∫Ãq
‘·èD°ø±sêìï Ä˝À∫+#·+ç).
ø£qTø£ ªªH˚qT ˚e⁄ìï
Áù|$TdüTÔHêïqT nì #Ó|üŒÉ+ ˙e⁄ ‹]–
»ìà+#êe⁄ nq{≤ìøÏ ãTTEyê?µµ ˝Òø£
ªª Ç‘·s¡T |ü≥¢ ˙e⁄ #˚ùd ÁøÏj·TT ˙e⁄
‹]– »ìà+#êeq{≤ìøÏ ãTTEyê?µµ
˙e⁄ u≤sTTsY (y˚ç #˚j·TTu≤q)
ä∑Zs¡≈£î yÓ[fl, Ä u≤sTTsY˝À m+‘·
˙s¡T ñqï√ #·÷#·T≥ nkÕÛä´+. ø±ì
ëì Á|üø£ÿ± ñ+˚, düqï{Ï ±»=≥º+
ø=e÷q+± |üì#˚dü÷Ô ø£ì|ædüTÔ+~.
á ∫qï=≥º+˝À ì*∫e⁄qï+‘· ˙s¡T
ô|ä› u≤sTTsY˝Àì ˙{Ï |ü]e÷D+
#·÷|ædüTÔ+~. á =≥º+˝À ˙s¡T dü∑+
es¡≈£L e⁄+fÒ, u≤sTTsY˝À ≈£LÜ
dü∑+ es¡≈£î ˙s¡TqïfÒº. Ä=≥º+
U≤∞± e⁄+fÒ, Äô|ä› u≤sTTsY
≈£LÜ U≤∞± ñqï≥Tº. ˙e⁄ ˚e⁄ì
Áù|$TdüTÔqï≥Tº ˙¬ø˝≤ ‘ÓTdüT? Äj·Tìï
˙e⁄ Áù|$TdüTÔHêïeì qeTTà#·THêïe⁄.
ø±ì m+‘·± Áù|$TdüTÔHêïeì ‘Ó
TdüTø√yêqT ≈£î+≥THêïyê? ø=
e÷q+ yÓ’|ü⁄ #·÷É+ç. ˙ Á¬ø’düÔe
≈£î≥T+ã+ô|’ ˙≈£îqï Áù|y˚T ˚e⁄ìô|’
˙≈£îqï Áù|eT≈£î ø=e÷q+.
‘·s¡TyêsTT uÛ≤∑+ e#˚Ã dü+∫ø£˝À ...
eT]j·TT ‘·+Áç ‘·q ≈£îe÷s¡Tì ˝Àø£s¡ø£å≈£îÉT± ñ+ÉT≥≈£î |ü+|æj·TT+ÉT≥ y˚TeTT #·÷∫, kÕø£å´$T#·TÃ#·THêïeTT. (1jÓ÷Vü‰qT 4:14)

˚e⁄ÉT
yêÉTø=qT
eTqTwüß´ÉT
ø=HêïÉT (2sêET 5:2, 3). Çø£ÿÉ
˚e⁄ÉT kÂTøÏ s¡ø£åD ìX¯Ãj·T‘·qT
ø£*–+#·T≥≈£î nq˙j·TqT
yêÉTø=HêïÉT. á nq˙j·T äeTdüTÿ˝À
ˇø£ kÕe÷q´ Å¬ø’düÔe⁄ÉT (•wüß´ÉT)
n+‘˚±ì ˇø£ =|üŒ nbıdüTÔT√
Á|üeø£ÔH√ Hêj·T≈£î√ ±˙ ø±äT.
˚e⁄ÉT kÕe÷qýÓTÆq yê]ì nTŒ
˝…’q yê]ì ã|ü]Ã yêÉTø=qT≥˝À
Äj·Tq Äq+~+#·TyêÉT (1ø=]+B∏
1:26`29).
3. ˚e⁄ÉT yêÉTø=H˚ eTqTwüß´ÉT uÛÑøÏÔ
ÁX¯ä∆T ø£*–qyêÓ’j·TT+Ü*:
nbı. ø±s¡´. 22:12˝À nq˙j·T
∑T]+∫ Ç˝≤ ñ+~. ªª... uÛÑøÏÔ|üs¡TÉqT
nø£ÿÉ ø±|ü⁄s¡eTTqï j·T÷äT+ä]#˚‘·
eT+∫ù|s¡T bı+~q yêÉTHÓ’q...µµ
n‘·ì e÷≥T, ÁøÏj·TT Å¬ø’düÔe⁄ìøÏ
‘·–q≥Tº± ñHêïsTT. (r‘·T 2:13).
˚e⁄ì #˚ yêÉãÜqTø=H˚yês¡T
eT+∫ kÕø£åéTTqT uÛÑøÏÔì ø£*–
qyê¬s’j·TT+Ée˝…qT.
4. ˚e⁄ì#˚ yêÉãÜ+fÒ ˚e⁄ìøÏ
ä∑Zs¡± (n+äTu≤≥T˝À) ñ+Ü*:
˚e⁄ÉT $qj·T $Û˚j·T‘·T
∑ eTqTwüß´qT ‘·q ∫‘êÔìï
HÓs¡ y˚s¡TÃø=qT≥˝À ñ|üjÓ÷–
+#·Tø=+{≤ÉH˚ dü‘ê´ìï yêø£éTT˝À
nH˚ø£ #√≥¢ #·÷É∑eTT. ‘ês¡T‡yêÓ’q
kÂTqT yÓäøÏ n‘·ìï |üP]Ô Äràj·T
dæú‹˝ÀìøÏ qç|æ+#·T≥≈£î nq˙j·T
nqãçq ˇø£ kÕe÷q´ Å¬ø’düÔe⁄çì
˚e⁄ÓqTïø=HêïÉT.
nq˙j·T ∑T]+∫ nbı.
9:1`17 eT]j·TT 22:12`16 nq±
¬s+ÉTkÕs¡T¢ Áyêj·Tãç+~. á ÁøÏ+~
$wüj·÷T ë«sê nq˙j·T mes√ ‘Ó
TdüTø=ì eTq+ ≈£LÜ n˝≤ e÷s¡TŒH=+~
˚e⁄ì#˚ yêÉãÉTäeTT±ø£!
1. ˚e⁄ì#˚ yêÉãÉT eTqTwüß´ÉT
yÓTTä{Ï± Áø°düTÔ X¯Øs¡eTT˝À ˇø£ ne
j·TeyÓTÆj·TT+Ü*:
˚e⁄ì#˚ yêÉãÜ+fÒ n‘·ÉT
eTT+äT±e÷s¡TeTqdüT‡bı+~(Áø=‘·Ô±
»ìà+∫)q yêÓ’ u≤|æÔdüàeTT bı+~ Áø°düTÔ
X¯Øs¡eTT˝À nej·TeyÓTÆj·TT+Ü*.
(1ø=]+B∏ 12:13). nbı 9:4,
5) Á|üuÛÑTe⁄ kÂT‘√ nHêïÉT ªª˙e⁄
Væ≤+dæ+#·T#·Tqï j˚TdüTqT...µµ
dü+|òüTeTTqT Væ≤+dæ+#·T#·Tqï kÂT‘√
Ä e÷≥ nHêïÉT. dü+|òüTeTT Äj·Tq
X¯Øs¡eTT ëìøÏ Äj·Tq •s¡düT‡. uÛÑ÷$T
MTä ñqï|üÉT Áø°düTÔ, ‘·q X¯Øs¡eTT
ø£*– |ü]#·s¡´ #˚XÊÉT. Ç|üÉT ≈£LÜ
dü+|òüTeTqãçq ‘·q X¯Øs¡eTT ë«sêH˚
•s¡düT‡± ñqï Áø°düTÔ |üs¡˝Àø£+˝À qT+ç
|ü]#·s¡´ #˚j·TT#·THêïÉT. nq˙j·T Ä
dü+|òüTeTT˝À ˇø£ düuÛÑT´ÉT nq±
Áø°düTÔ X¯Øs¡eTT˝À ˇø£ nej·TeTT.
9:10˝À ªªˇø£ eTqTwüß´ÉT...µµ nqT
e÷≥ ns¡∆$T˚. ø±e⁄qH˚ nq˙j·T
Á|üuÛÑTe⁄#˚ yêÉãÜ¶ÉT. eTq+ ≈£LÜ
Äj·Tq nej·TeeTT± ñ+fÒH˚ eTq+
yêÉãÉ‘êeTT.
2. ˚e⁄ÉT yêÉTø=H˚ eTqTwüß´T
kÕÛës¡ DeTT± kÕe÷qT´T eT]j·TT
nTŒ˝…’q yêπs:
˚e⁄ÉT qj·Te÷qTqT #˚s¡Tø√e
ÜìøÏ ˇø£ ∫qïe÷àsTTì ñ|üjÓ÷–+#·T
˝Ò∫ |ü≥ºDeTT˝ÀìøÏ yÓfi¯ó¢eTT, nø£ÿÉ ˙e⁄ @$T #˚j·Te˝…H√ n~ ˙≈£î ‘ÓT|üãÉTqì #Ó|üŒqT. nbı. ø±s¡´ 9:6)
¬se. _©¢»É‡Hé

˚e⁄ì Ä‘·à#˚‘· Áù|πs|æ+|üãç
‘·eT bıs¡T∑T yê]ì eT+~sêìøÏ
ÄVü‰«ì+#ê*. ø=+äs¡T ‘·eT ÛäHêìï
Á|üuÛÑTe⁄ ùde≈£î Çe«s¡T ø£ë, y˚πs yê]
øÏ Çe«eTì #ÓãT‘ês¡T. n˝≤π ø=+äs¡T
ùde ø=s¡≈£î yÓfi¯fls¡T ±ì, MTs¡T yÓfi¯fl+ç
nì #ÓãT‘ês¡T. eT]ø=+äs¡T ÁbÕ]ú+
#·s¡T±ì, MTs¡T ÁbÕ]ú+#·+ç nì
ø√s¡T‘ês¡T. nsTT‘˚ nq˙j·T ˚e⁄ìøÏ
ñ|üjÓ÷∑|üÉTyêÓ’j·TTHêïÉT.
m˝≤∑+fÒ ˚e⁄ì dü«sêìï $q∑*π+‘·
ä∑Zs¡± ñHêïÉT: ªªÁ|üuÛÑTe⁄
äs¡ÙqeT+äT ` nqìj·÷ nì
n‘·ìì |æTe± n‘·ÉT` Á|üuÛÑTyê,
sTT~√ H˚qTHêïqHÓqTµµ (nbı. 9:10)
eT] eTq+ Ç˝≤ ˚e⁄ìøÏ ä∑Zs¡±
j·TTHêïe÷? nqìj·÷ ˚e⁄ì dü«sêìøÏ
$Û˚j·TT‘· #·÷bÕÉT ±ì m≥Te+{Ï
mäTs¡T Á|üX¯ïT y˚j·T˝ÒäT. eTT+äT
dü+˚Væ≤+∫Hê yÓqTyÓ+≥H˚ $Û˚j·T‘·
#·÷|æHêÉT. nbı. 9:10e e#·qeTT˝À
ªªyÓfi¯óflµµ nì ˚e⁄ì Ä‘·à #Ó|üŒ± n‘·ÉT
‘·Ée⁄ #˚j·Tø£ yÓ+≥H˚ ªªyÓfiËflqT,µµ
nì #Ó|üŒãç+~. nsTT‘˚ ø=+äs¡T
˚e⁄ì Ä‘·à Áù|πs|æ+∫q|ü{ÏøÏì
eTqTwüß´T @$T #ÓãT‘ês√j·Tì
yê] ä∑Zs¡≈£î yÓ[fl ªª|æT|ü⁄qTµµ
e´s¡úeTT #˚düTø=ì n$Û˚j·TTe⁄
‘·THêïs¡T. Ó’e»qTT $*j·T+
πøØ Ç+çj·÷≈£î edüTÔqï|üÉT
n‘·ì ùdïVæ≤‘·TT Çwüº|üÉ˝ÒäT,
düVü≤ø£]+#·˝ÒäT ø£ë! ùV≤fi¯q #˚XÊs¡T.
nsTT‘˚ $*j·T+ πøØ nsTT‘˚ ˚e⁄ì
dü«sêìøÏ $Û˚j·TTÓ’HêÉT. n˝≤π
y˚TØ ôd¢#·sY ÄÁ|òæø±≈£î $TwüqØ±
yÓfi¯ófl#·Tqï|üÉT #ê˝≤ eT+~ ÄyÓTqT
ns¡ú+ #˚düTø√˝Òø£b˛j·÷s¡T. á s√E˝À¢
≈£LÜ ø=+äs¡T yê]‘·*¢ä+ÁÉT eq
ùdïVæ≤‘·T eq ˚e⁄ì |æT|ü⁄≈£î
$Û˚j·TTT ø±˝Òø£b˛‘·THêïs¡T. nq˙j·T
nsTT‘˚ #·ø£ÿ± $Û˚j·TTÉj·÷´ÉT.
5. ˚e⁄ÉT yêÉTø=qT eTqTwüß´ÉT:
Ó’e»qTÉT Ó’yêy˚X¯eTT eTq
m¢|üÉT düqïäT∆Ó’ |üPs¡íeTT± dæä∆|üç,
Áù|eT, ø£ìø£s¡eTT ø£*– Áø°düTÔqT b˛*
ñ+Ü*. nbıdüTÔT ø±s¡éTT 9:17
e#·qeTT˝À ∑eTìùdÔ nq˙j·T bÂT
ä∑Zs¡≈£î yÓ[fl ˙e⁄ dü+|òü÷ìï Væ≤+dæ+∫q
äTwüßºÉe⁄, eT]j·TT Vü‰ìø£s¡TÉe⁄ ªªnì
nq˝ÒäT ±ìµµ kÂ˝≤ dü¨äs¡TÜ
nì ‘·q ¬s+ÉT #˚‘·T‘√ n‘·ìì
Vü≤‘·TÔø=HêïÉT. Ä düeTj·TeTT˝À
nq˙j·T Ä‘·à#˚ ì+|üãç, m+‘√
Áù|eT‘√, ø£ìø£s¡eTT‘√ ì+çj·TT+ÓqT.
˙ ‘√{Ï Å¬ø’düÔe⁄ÉT ìqTï u≤Ûä |ü]Ã‘˚
˙e‘·ì ä∑Zs¡ ¬ø*¢ ªªdü¨äsêµµ nì
ø£ìø£s¡ Vü≤èäj·T+‘√ |æTe∑yê! ˙
»yêuÒ ˚e⁄ÉT yêÉTø=qT eTqwüß´ì±
∑T]Ô+|ü⁄ ø£*düTÔ+~.
6. ˚e⁄ÉT yêÉTø=qT eTqwüß´ÉT
Ó’eC≤„qeTT ø£ yêÓ’j·TT+Ü*:
nbı. ø±s¡´. 9:13 Á|üø±s¡+
#·÷ùdÔ ªª•wüß´ÉTµµ nì nbı. ø±s¡´.
22:12˝À ªªÛäs¡àXÊÅdüÔeTT #=|üqµµ nì
ñ+~ n+fÒ n‘·ÉT Ûäs¡àXÊÅdüÔeTT HÓ]–
qyêÉT. n˝≤π Áø°düTÔ (nbıdüTÔT)
uÀÛäqTm]–qyêÉTnq±•wüß´ÉTnì
Á∑Væ≤+#·∑eTT. (eT‘·Ô 28:19) n‘·à
s¡ø£åD |ü]#·s¡´˝À ñ+Ü+fÒ ˚e⁄ì
yêø£´+ u≤∑T± ‘Ó*dæqyêÓ’j·TT+Ü*
(2 ‹yÓ÷‹ 2:15) ˇø£ e´øÏÔì Áø°düTÔ
jÓTTä›≈£î qç|æ+#ê+fÒ eTq+
eTT+äT± u…’_TqT ‘ÓTdüTø=qï
yês¡yÓTÆ ñ+Ü*. ˇø£ bÕ|æøÏ s¡ø£å≈£îÉT
m˝≤ nedüs¡yÓ÷, s¡ø£å≈£îÓ’q j˚TdüT
n+‘˚ ne⁄düs¡+ ∑qTø£ Çe˙ï ˝ÒKHê
ë«sê $e]+#·∑yêÓ’ ñ+Ü*.
7. Ç‘·s¡TqT |üP]Ô± Äràj·T‘·˝ÀìøÏ
qç|æ+#·T Hêj·T≈£îÓ’j·TT+Ü*:
nq˙j·T kÂTqT ªª|ü]
X¯óë∆‘·à#˚ ì+|üãÉTeTTµµ nì
#Ó|ü#·T n‘·ìï |üP]Ô Äràj·T‘·˝ÀìøÏ
qç|ædüTÔHêïÉT. nq˙j·T n˝≤ ˚e⁄ì
Ä‘·à#˚ ì+|üãÉT‘êÉT. nq± ˚e⁄ì
Ä‘·à#˚ qç|æ+|üãÉT≥ nH˚ nqTuÛÑe+
ø£yêÉT ø±e⁄qH˚ kÂT‘√ n˝≤
n+≥THêïÉT. n˝≤ ˚e⁄ì Ä‘·à#˚
ì+|üãÉT nqTuÛÑe+ Á|ü‹s√E ∑yê˚
˚e⁄ìøÏ #·ø£ÿ± ñ|üjÓ÷∑|üÉ∑ÉT.
(m|ò” 5:18) eTq≈£î ˝Òì Äràj·T
nqTuÛÑe+‘√ eTs=ø£]ï Äràj·T‘·˝ÀøÏ
m˝≤ qç|æ+#·∑eTT. ˙e⁄ ˚e⁄ì
Ä‘·à#˚ ì+|üãÉT#·T J$+#·T#·THêïyê?
‘·s¡TyêsTT uÛ≤∑+ e#˚Ã dü+∫ø£˝À...
n+‹jÓTTø£j·T˝ÀqTqï dü+|òüTeTT˝À ãs¡ïu≤, ì¬s¡qãçq düTyÓTjÓ÷qT, ≈£îπs˙j·TTÓ’q ÷øÏj·T #·‘·Tsêú~Û|ü‹jÓÆTq ùV≤s√äT‘√ ≈£LÉ
ô|+#·ãçq eTq j˚TdüT, kÂT nqT Á|üeø£ÔTqT uÀÛä≈£îTqT ñ+ç]. (nbı. ø±s¡´ 13:1)

H˚qT Á|üeø£ÔqT ø±yêì mqïÉ÷
nqTø√˝ÒäT. ø£˙dü+ jÓTôV≤CÒÿT ø±
eTT˝À nsTTHê ≈£LÉ. ˙e⁄ á Á∑+∏äeTTqT
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yÓT≥T¢ m≈£îÿ≥≈£î Á|üj·T‹ï+#·T#·Tqï~.
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Á|üø£{Ï+#·Tq˚eTq±, ªª˙e⁄ yÓTe
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düeTs¡j·T Åd”Ô yÓTTä{Ï e´øÏÔ. eTq+ä] e˝…
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nqTq~ @˚qT ‘√≥˝À #Ó|üŒãçq
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j·TT qeTà~–q~ ø±äT. ˙dü«+‘·
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nìï bı+äT≈£î+{≤e⁄µµ (Ä~ ø±+ÉeTT
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s¡øÏå+#·∑ÉT eT]j·TT HÓeTà~ìe«∑ÉT!
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nH˚ ëìì Ç#·TÃ#·Tqï~. ˚e⁄ÉT ‘·q
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yêdüÔeeTTq≈£î n˚ Hê≈£î ø±yê*.
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Ûäq´‘·qT Ç#·TÃ#·Tqï~. j·Tës¡úeTT±
#ÓbÕŒ+fÒ H˚HÓe]H√ nH˚ $wüj·÷ìï ‘Ó
TdüTø=qT≥ n+‘· ÁbÕeTTKýÓTÆq~ ø±äT.
˚e⁄Óes¡T nH˚ $wüj·÷ìï ‘ÓTdüTø=qT≥
qqTï q÷‘·q düèwæºµµ± e÷s¡TÃqT.
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MT≈£î ‘Ó*j·TTqT. nsTT‘˚ @ eTqTwüß´ÉTqT ìùw~Û+|ü ä–qyêÉìjÓÆTqqT n|ü$Á‘·TÉìjÓÆTqqT #Ó|üŒ≈£LÉäì ˚e⁄ÉT
Hê≈£î #·÷|æ+∫j·TTHêïÉT. (nbı. ø±s¡´ 10:28)

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ëìì ∑÷]Ãq #·eT‘êÿs¡eTTqT,
eTs¡àeTTqT eT]j·TT ‘Ó*j·Tì
ñ‘ê‡Vü≤eTTqT Ç#·TÃ#·Tqï~. ˚e⁄ì
yêø£éTT ‘·q düs¡«X¯øÏÔ ë«sê uÛÑÁä‘·qT,
ìØø£åDqT Ç#·TÃ#·Tqï~.(eTqqT
ì‘·´‘·«eTT ø=s¡≈£î dæä›eTT #˚j·TT≥≈£î
˚e⁄ì e÷sêZ˝À =|üŒ eTs¡àeTT ñqï~.)
HêT∑e~, ÄyÓT Áyêdæq
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#ÓÉ¶~± ñ+Ée#·TÃqT. BìøÏ
y˚s¡T± ˚e⁄ì yêø£éTT Ó’e|üs¡yÓTÆq
Ä˝À#·qT Ä˝À∫+#·T≥≈£î Hê≈£î
düVü‰j·TeTT #˚j·TTqT. |ü]X¯óë∆‘·Tàì#˚
ìj·T+Á‹+#·ãçq Hê Ä˝À#·q ë«sê
H˚qT #˚dæq ÁøÏj·TT Hê≈£î eT]j·TT
Ç‘·s¡T≈£îqT dü]jÓÆTq$± ñ+ÉTqT.
∫e]±, s√+Ü _¬sï Áyêdæq
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Áù|$T+#·T≥≈£î nqTeT‹ì#·TÃ#·Tqï~,
m+äTø£q±, H˚qT yÓ’uÛÑy√ù|‘·yÓTÆq ëqqT
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düeTj·TeTT.µµ ø±ì ˚e⁄ì yêø£éTT Hê≈£î
wüs¡‘·TT ˝Òì Áù|eTqT Ç#·TÃ#·Tqï~. eT]
j·TT Äj·Tq dü«s¡÷|üeTT˝À #˚j·Tãçq
yÓ’uÛÑeeTTqT Ç#·TÃ#·Tqï~.
|üØø£å:˚ììqe÷à*
ªªm+äTø£q± ˚e⁄ì yêø£éTT
düJeyÓTÆ ãeTT ∑Ó’ ¬s+É+#·TT
∑ m≥Te+{Ï KÉZeTT ø£+f…qT yêç±
ñ+ç, ÁbÕD≤‘·àqT ø°fi¯flqT eT÷T
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Vü≤èäj·TeTT jÓTTø£ÿ ‘·+|ü⁄qT
Ä˝À#·qqT XÀ~Û+#·T#·Tqï~µµ (ôV≤Á;
4:12). näqeTT± ‘·q yêø£éTT
ªªìwüŒ¤eTT± HêjÓTTä›≈£î eTs¡ø£
n~ Hê≈£î nqT≈£LyÓTÆq ëì
HÓs¡y˚s¡TÃqT H˚qT |ü+|æq ø±s¡éTTqT
dü|òüeTT #˚j·TTqT µµ (jÓTwü 55:11)
nì ˚e⁄ÉT yê±úqeTT #˚j·TT#·THêïÉT.
˚e⁄ì yêø£éTT ªªs¡Vü≤düéTTµµ nH˚ á
˝ÖøÏø£ |ü⁄düÔø±ìï düyêT #˚dæ ëìô|’
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qe÷à*‡q dü+˚XÊìï ì»yÓTÆq |üØø£å
ìs¡ísTT+#·T#·Tqï~.
˚e⁄ì qT+ç sêì dü+˚XÊT
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Ä˝À#·qqT ø£*–j·TTqï$. yêdüÔyêìøÏ
s=+Ü _πsï (Rhondo Byrne)
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nì ù|s¡T ô|{Ïºq nÛë´j·TeTT˝À ÄyÓT
eT‘·ÔsTT 21:22 eT]j·TT e÷s¡Tÿ
11:24 yêø±´qT ñäVü≤]+∫q~.
u…’_T uÀ~Û+#˚˚eTq± MTs¡T
nÉT∑Tç MT≈£î Çe«ãÉTqT. Ç+ø£qT
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ã{Ïº áyÓT Áyêdæq s¡Vü≤düéTT nqT
|ü⁄düÔø£eTT ù|s¡T bı+~q~.
˚e⁄ìøÏ k˛ÔÁ‘·eTT. Á|ü|ü+#·eTT˝ÀH˚
X¯øÏÔeT+‘·yÓTÆq Ûäqe+‘·yÓTÆq ˚XÊìøÏ
#Ó+~q yê]øÏ e÷Á‘·y˚T ˚e⁄ì yêø£éTT
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yêø£éTT äø£åD ÄÁ|òæø±˝Àì ù|ä˝…’q,
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|ü⁄düÔø£eTT jÓTTø£ÿ n_ÛÁbÕj·÷T Ä |ü]
dæú‘·T˝À ÇeTÉø£b˛#·TÃqT ø±ì ˚e⁄ÉT
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XÊØs¡ø£+±qT eT]j·TT Äràj·TeTT±qT
Á|ü»qT dü«düú|üs¡#·TqT.
düyêT:s¡ø£å≈£îì|ü]XÀ~Û+#·TeTT
s√+Ü _¬sï Áyêdæq ªªs¡Vü≤düéTTµµ
nH˚ |ü⁄düÔø±ìï #·~$ |ü]XÀ~ÛdüTÔqï Åd”Ô,
|ü⁄s¡Twüß≈£î s¡ø£å≈£îÓ’q j˚TdüTÁø°düTÔ #Ó|æŒq
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Vü≤èäj·TeTT nH˚ s¡Vü≤dü´ düúeTT˝ÀH˚µµ
=s¡T≈£îqì yês¡T Á∑Væ≤+#Ó+äs¡T.
dü¨ä] ô|]‡dtX‚KsY
Á|ü»+äs¡TqT düT+ø£s¡TTqT (jÓ÷Vü‰qT uÀÛä) $ì, n‘·ç∫Ãq u≤|æÔdüàeTT bı+~qyê¬s’,
˚e⁄ÉT Hê´j·Te+‘·TÉì jÓTT|üø=ì] ±ì. (÷ø± 7:29)

nyÓT]ø± #˚dæq ∑‘· j·TTë›˝À,
Á|üeTTK j·TTë›T øÏ¢wüº‘·s¡yÓTÆq Á|ü˚XÊ
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yÓTÆqqT Á|ü‹ j·TTä›eTT jÓTTø£ÿ eéVü‰s¡eTTô|’
eT]j·TT ‘·s¡Tyê‘· »]–q |òü*‘êô|’ ∑{Ïº
Á|üuÛ≤eeTT ø£*–j·TT+ÓqT.
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eTq ˙‹ eT]j·TT |ü]X¯óä›‘·j˚T. ø±ì
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b˛sê≥eTT˝À ìeT∑ïyÓTÆj·TTHêïeTT. Ä
X¯‘·èe⁄T: ˝Àø£eTT, X¯Øs¡eTT eT]j·TT
kÕ‘êqT jÓTTø£ÿ X¯≈£îÔT Ç~ s¡÷|üø±+ø±s¡
yê∑TÉT ø±äT— Ç~ yêdüÔeeTT. ˝§+–
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ëç eT]j·TT ≈£î{ÏyÓTÆq ˇ‹Ôçì
mäTs=ÿ+≥THêïeTT.
Ç˝≤ »s¡T∑T#·Tqï j·TTä›eTT˝À,
˙ eTqdüT‡ ˇø£ eP´Vü≤‘·àø£ j·TTä›uÛÑ÷$T.
˙e⁄ Ä˝À∫+#˚ Ä˝À#·qT Äràj·T
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j·TT+≥T+~. ˙ Á|üdüTÔ‘· Äràj·T dæú‹ô|’
e÷Á‘·yÓT ø±äT±ì, n+‹eTeTT± ˙J$‘·
∑eTqeTTô|’ Á|üuÛ≤eeTT ø£*–j·TT+≥T+~.
á näèX¯´ j·TTä›eTT˝À, eTqdüT‡ ì»eTT±
ÁbÕeTTKýÓTÆq~.
1.$Teø£≥Tº≥:
Ç+äT˝Àì @ Á|ü‹düŒ+äqT ˝Òë
uÛ≤y√Á˚ø±T ˙≈£î m¢|üÉT düeT-
kÕ´‘·àø£eTT± qTqï$: ˇø£ dü+ø£≥yÓTÆq
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kÕ´‘·àø£eTT± qTqïyê?
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yêø£éTT #ÓbÕŒ*‡+~ m+‘√ ñ+~.
eTqeTT Áø°düTÔ˝À q÷‘·q düèwæº± e÷]
q|üÉT (2ø=]+B∏ 5:17) ˇø£ q÷‘·q
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˚e⁄ÉT ø√s¡T#·THêïÉT. á ÁøÏ+~ e#·HêT
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Çe«ãçq~ (17e)? ˇø£ n$XÊ«dæ jÓTTø£ÿ
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ñ+É∑eTT(23e)? eTqdüT‡ e÷]q÷
‘·q eT∑T≥ ë«sê ø£T∑T |òü*‘·y˚T$T{Ï
(24e)?
2. s√e÷ 12:2 #·äe+ç. @$T
#˚j·÷ì eTq≈£î uÀ~Û+|üãçqq~?
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kÕs¡yÓTÆq eTqdüT‡ ø£*–j·TT+ç] (s√e÷
8:7) ø±ì Ç|üÉT, ˇø£ $XÊ«dæ±, ˚e⁄ìï
Áù|$T+∫ Äj·Tq≈£î ˝ÀãÉT≥≈£î dü+dæä∆‘·
eT]j·TT X¯øÏÔ∑ q÷‘·q dü«uÛ≤eeTTqT
ø£*–j·TTHêïs¡T.
(s√e÷ 7:22, 23). ˙ eTqdüT‡/
Vü≤èäj·TeTT ìqTï ìj·T+Á‹+#˚ eTTK´
πø+ÁäeTT. nq± ˙ ∫‘·ÔeTTqT ˙ eTqdüT‡
qç|æ+#·TqT. ˚e⁄ìøÏ ˝ÀãÉT≥ ˝Òë
˝ÀãÉø£ b˛e⁄≥qT ìs¡ísTT+#·Tø=qT≥≈£î
Äj·Tq ˙≈£î ùd«#·Ã¤qT Ç∫Ãq+äTq, ˚e⁄ìï
@ $Ûä+± Áù|$T+#ê*. @ $ÛäeTT±
dü+‘√wüô|{≤º* nqT ÄÛë´‹àø£‘·‘√ ˙
eTqdüT‡ ì+ÉTø=ìj·TT+Ü*.
3. á ÁøÏ+~ e#·HêT #·~$
eTqdüT‡/ Vü≤èäj·TeTT m+äT≈£î düeT-
kÕ´‘·àø£eTT± qTqï√ $e]+#·TeTT: kÕyÓT
4:23— 23:7— eT‘·Ô 12:33`35. ˙e⁄
|üP]Ô± Á∑Væ≤+#ê*‡q $wüj·TeTT @eTq±
˙e⁄ ìs¡+‘·s¡eTT Ä˝À∫düTÔqï $ÛëqeTT
˙ ø£åD≤ìï ˙ ÇcÕºqT ìsê∆]+#·TqT. ˙
eTqdüT‡˝À @Ä˝À#·qjÓÆT‘˚˚ ñ+≥T+√ n~
˙ ∫‘·ÔeTTqT, ˙ e÷≥qT. ˙ yÓ’K]ì eT]
j·TT ˙ ÁøÏj·TqT Á|üuÛ≤$‘·eTT #˚j·TTqT.
eT]j·TT ˙ uÛ≤y√Á˚ø±‘√ ˙e⁄ #˚j·TT
yê{Ïì Á|üuÛ≤$‘·eTT #˚j·TTqT. n+äTπø
Äràj·T $»j·TyÓTÆqqT ˝Òë z≥$TjÓÆTqqT
dü+uÛÑ$+#·T≥≈£î ˙ÄÛë´‹àø£ $TeqT
ã{Ïº ÄÛës¡|üç ñ+≥T+~.
¬seˆˆ Üˆˆ »j·TX‚KsY
eTq ø£qTÁ∑Væ≤+|üãçq ø£è|ü#=|üq yÓy˚«s¡T ø£èbÕes¡eTTT ø£*–qyês¡yÓTÆ j·TTHêïeTT. (s√e÷ 12:5)
J$‘· $TeT

n‘·´~Ûø£+± Äj·TqqT Äos¡«~+#êÉT.
nH˚ø£ ø±sê´T ëMäT J$‘·+˝À »]–+
#êÉT. (mô|òd” 3:20).
≈£î≥T+ã+˝À ø£ìwüßºÉT sêE
n∑T≥ ns¡TäT. nsTTHê ˚e⁄ÉT düeT÷-
j˚TT Á|üeø£Ô ë«sê ëMäTqT sêE±
@s¡Œs¡#·Tø=ì n_ÛùwøÏ+#êÉT. bÕç =Á¬s
XÊ qT+ç sê»´bÕq Ä~Ûø£´‘·qT n‘·ìøÏ
˚e⁄ç#êÃÉT.
ëMäT nqTø=qì, }Væ≤+#·ì,
Ä˝À∫+#·ì, Ä•+#·ì ªª=|üŒ ø±s¡éTT
qTµµ ˚e⁄ÉT Äj·Tq jÓTÉ »]–+#êÉT.
‘·‘·Œ¤*‘·+± ëMäT jÓTÿê ˚e⁄ìøÏ
#Ó*¢+#·edæq ÁyÓTT≈£îÿãfi¯flqT #Ó*¢+#êÉT.
˚e⁄ÉT ëMäT #˚‹ |üqT
ìï{Ï $wüj·TeTT˝ÀqT, n‘·ì ∑s¡“¤|òü
$wüj·TeTT˝À, n‘·ì |üX¯óe⁄ $wü-
j·TeTT˝ÀqT, n‘·ì uÛÑ÷$T |ü+≥ $wü-
j·TeTT˝ÀqT n‘·ìì e]ú¢ CÒXÊÉT.
(~«rjÓ÷|ü˚X¯ ø±+É+ 30:9, 10).
ëMäT ‘·ô|{Ïºq Á|ü‹ ø±s¡´+˝ÀqT,
b˛sTTq #√f…˝≤¢ (j·TTë∆˝À¢, ≈£LÜ) ˚e⁄ÉT
ëMäT≈£î $»j·TeTqTÁ∑Væ≤+∫ n$T‘·+±
Äos¡«~+#êÉT.
˚e⁄ì ByÓqqT ∑÷]Ã ëMäT
Ä˝À∫dü÷ÔH˚ j·TTHêïÉT. ByÓqT Äj·Tqô|’
e]¸+|ükÕ±sTT. Áø=‘·Ô Ûëq´+ }dü_j·T´+,
Áø=‘·Ô Áëøå±s¡dü+, Áø=‘·Ô ‘Ó’+ ±qT∑≈£î
ô|’± bÕ]¢ bÕs¡T‘êsTT. (jÓ÷y˚T 2:3)
˚e⁄ÉT ≈£LÉ ëMäT J$‘êìï düeTè~∆‘√
ì+bÕÉT. ëMäT –HÓïqT ByÓq‘√
|üP]+#êÉT. |ü⁄*j·Tì Áëøå±s¡dü+‘√
ëMäT J$‘·+ ì+ç+~. |ü⁄*j·TT≥
#ÓÉT (bÕ|ü+)≈£î ∑Ts¡TÔ. ëMäTqT Á|üøå±fi¯q
#˚dæ n‘·ìì ø£å$T+∫, n+‘·s¡+∑+qT
|ü]X¯óä∆|üs¡∫ ˚e⁄ÉT n‘·ìì ãVüQ±
Äos¡«~+#êÉT. ˚e⁄ì ø£è|ü˝À |ü⁄*j·TT≥,
dü~›u≤]b˛eÉ+, bÕ‘·–* b˛eÉeT+≥÷
j·TT+ÉäT. Á|ü‹~ ‘êC≤±, düeTè~∆±
j·TT+≥T+~. á dü‘·´+ á ø±|ü] ø°s¡Ôq
Äs¡+uÛÑ+˝ÀH˚ ìs¡÷|æ+#·ãç+~.
ëMäT –HÓï ÄHê{Ï kÕ¬s|ü‘·T
$Ûäesê* ≈£î+É e˝… q÷HÓ ãTç¶ e˝…
ñ+ç+~. n$ ‘·s¡–b˛eÉ+, ˝Òø£b˛eÉ+,
U≤∞jÓÆT b˛eÉeT+≥÷ »s¡T∑˝ÒäT. nqT~q
ÄVü‰s¡+, ByÓq‘√ n~ bı+– bıs¡*
nH˚≈£î≈£î Äosê«äs¡ø£+± s¡÷bı+~+~.
nH˚ø£ eT+~ ˚e⁄ì _É¶qT Äj·Tq
ByÓq‘√ eTT+∫ ‘˚*Ã+~.
ëMäT jÓTÿê ˚e⁄ì ByÓq
düeTè~›ì ã{Ïº Äj·Tq≈£î düTÔ‘·TT #Ó*¢dü÷Ô
36e ø°s¡Ôq˝À ªª˙ eT+~s¡eTT jÓTTø£ÿ
düeTè~∆ eq yês¡T (‘êqT eT]j·TT ‘·q
Á|ü»T) dü+‘·è|æÔ #Ó+äT#·THêïs¡ì n+{≤ÉT
(ø°s¡Ôq 36:8). n+‘· e÷Á‘·y˚T ±ø£ ‘·q
ByÓq –HÓïqT ˚e⁄ì ªªÄq+ä Á|üyêVü‰ìøÏµµ
b˛*kÕÔÉT. á Á|üyêVü‰ìï ˚e⁄ì ªª}≥±µµ
ne˝ÀøÏkÕÔÉT (ø°s¡Ôq 36:9). n~ ìs¡+‘·s¡
Á|üyêVü≤+. m¢y˚fi¯˝≤ }≥±, Á|üyêVü≤+±,
‘·q –HÓï‘√ dü]b˛TÃ≈£îqï|üÉT n~
m+çb˛eÉ+ sTT+øÏb˛eÉeTqï Á|üdüπøÔ
ñ+ÉäT.
=Á¬s≈£î Je+ ø£TZ≥≈£î (Abun-
dant Life) ˚e⁄ÉT ëMäT –HÓïqT ‘·q
ø£è|ü‘√ ì+bÕÉT, |ü+bÕÉT (2 ø=]+B∏
9:8). ˚e⁄ì s¡ø£åD ø±sê´T #˚j·TT
ì$T‘·Ô+ ˚e⁄ÉT ëMäT –HÓïqT ªªì+|æµµ
(|üPs¡í+) m+‘·±H√ Äos¡«~+#êÉT.
Äq+~+#êÉT. n˝≤π }≥±, Á|üyêVü≤+±
‘·q J$‘êìï (–HÓïqT) dü]b˛TÃ≈£îqï|üÉT
n~ Ç+øÏb˛eÉ+, ˇ*øÏb˛eÉ+,
m+çb˛eÉeTH˚ Á|üdüπøÔ j·TT+ÉäT.
˚e⁄ÉT ëMäT –HÓïqT ‘·q ø£è|ü‘√
ì+bÕÉT (2 ø=]+B∏ 9:8) eT+∫ ø±sê´T
#˚j·TT ì$T‘·Ô+ ˚e⁄ÉT ëMäT ªª–HÓïµµqT
ì+|æ m+‘·±H√ Äos¡«~+#êÉT. ëMäT≈£î
˚e⁄ì MTä nbÕs¡yÓTÆq $XÊ«düeTT+~.
qeTàø£eTT+~. ì+ç bı]¢ bÕ]q ˚e⁄ì
Äq+ä Á|üyêVü≤+ qT+ç m+‘√ eT+~
uÛÑ≈£îÔT ëMäT˝≤ Á‘ê– y˚TT bı+ës¡T.
B$+|üãÜ¶s¡T.
ëMäT ªª–HÓïµµ ˚e⁄ì ø£è|ü‘√
ì+ÉTø=ìj·TT+~. ˚e⁄ÉT kÂTqT
Á‘√dæ|ü⁄∫Ã ëMäTqT sêE± n_Û
ùwøÏ+#êÉT. =˝≤´‘·Tô|’ nK+É $»j·÷ìï
Ç#êÃÉT. #·ø£ÿì uÛ≤e∑]“¤‘·yÓTÆq ÄÛë´‹àø£
uÛÑøÏÔ ø°s¡Ôq‘√ (Jeq|üs¡yÓTÆq) ëMäT –HÓï
ì+çb˛sTT+~. sêE nT¢ì± eT]
j·TT j˚TdüT Á|üuÛÑTe⁄ e+XÊe[πø eT÷
|ü⁄s¡TwüßÉj·÷´ÉT. j˚TdüTÁø°düTÔ ëMäTqT
ã{Ïº ëMäT ≈£îe÷s¡TÉT (eT‘·ÔsTT 18:5)±
ù|s=ÿqãÜ¶ÉT. ˚e⁄ÉT ªªø±s¡´kÕÛäø£eT∑Tµµ
‘·q X¯øÏÔ #=|üq ëMäT nç–q yê≥ìï+{Ï
ø£+fÒ, }Væ≤+∫q yê≥ìï+{Ïø£+fÒ
j˚TdüT n~ #·÷∫ ø√|ü|üç ∫qï_É¶qT HêjÓTTä›≈£î sêìj·TT´ç, yê] Hê≥+ø£ |üs¡#·eäT›—
˚e⁄ì sê»éTT á˝≤{Ïyê]˚. (e÷s¡Tÿ 10:14)
‘Ó’˝≤_Ûùwø£+
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jÓTTø£ÿ n~Ûø±s¡eTT ÁøÏ+äj·TT+∫
˚e⁄ì eTVæ≤eT eT]j·TT düs¡«X¯øÏÔ#˚
s¡÷|æ+#·ãçq ñ˚∆X¯eTT˝À eTq
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#ÓbÕŒ+fÒ u…’_T dü+|òüTeTT jÓTTø£ÿ
yêdüÔ$ø£‘·qT ìs¡ísTT+∫ $yÓ÷∫+|üãçq
yê] ø=s¡≈£î Ó’e∫‘êÔqTkÕs¡yÓTÆq
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dü+|òüTeTT ñ+≥T+~. ø±ì ëìøÏ _Ûqï
eTT± ø±äT. $qTyê] J$‘êqT
e÷s¡TÃ≥˝À ˚e⁄ì yêø£éTT Á|üuÛ≤eeTT
∑~± ñ+≥T+~. eT]j·TT ˚e⁄ì
yêø£éTT± $XÊ«dæ J$‘·eTT˝À qeTà˝Òì
=|üŒ X¯øÏÔì ø£*–j·TT+≥T+~. ‘·q
ìs¡«#·Hêìï eTT–+#˚ eTT+äT eTVt≤sY
dü«#·Ã¤yÓTÆq $es¡D jÓTTø£ÿ eT÷ÉT
ø£åD≤qT eTT+äT+#·T#·THêïÉT.
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nq«sTT+|üãÉTqT. nH˚ø£ düeTj·÷˝À
Á|üdü+^≈£îT á K∫Ã‘·yÓTÆq $wüj·TeTT˝À
√wüuÛ≤eeTT ∑yês¡T± ñ+{≤s¡T.
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ñ+ÜH˚ Á|üj·T‘·ïeTT˝À bıs¡bÕ≥T±
yês¡T bÕsƒ¡úÛ≤∑eTT jÓTTø£ÿ ìsêàDeTTqT
nø£åéTT #˚j·TT≥#˚ bÕsƒ¡úÛ≤∑eTT
jÓTTø£ÿ nsêúìï ndüŒwüºeTT± #˚ùd
neø±X¯eTT+ÉTqT. bÕsƒ¡úÛ≤∑eTT
jÓTTø£ÿ ìsêàDeTT Áù|πs|æ+#·ãçqÓ’‘˚,
n~j·TTqT n˚ $ÛäeTT± bÕsƒ¡úÛ≤∑eTT
jÓTTø£ÿ ìsêàDeTT bÕsƒ¡úÛ≤∑eTT jÓTTø£ÿ
ìsêàDeTT bÕsƒ¡úÛ≤∑eTT jÓTTø£ÿ nsêúìøÏ
»‘·#˚j·TãÉT‘·T+~. ‘·ë«sê Á|üdü+^≈£îì
ë«sê Ç‘·s¡T≈£î n+~+#·ãÉT‘·T+~.
sê_HédüHé e˝…H˚, eTVt≤sY ≈£LÜ
$qTyê] J$‘ê≈£î yêø£úÛ≤∑eTTqT
nq«sTT+#ê*‡q nedüs¡‘·qT H=øÏÿ
#Ó|ü#·THêïÉT. Á|üdü+–+#·T e´øÏÔ u…’_T
bÕsƒ¡úÛ≤∑eTT jÓTTø£ÿ ns¡∆eTTqT eT]
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dü«#·Ã¤yÓTÆq $es¡D Ç∫Ãq≥¢e⁄‘·T+~.
dü+|òüTeTT jÓTTø£ÿ ø£åD≤ìï eT]j·TT
ñ˚›XÊìï ˚e⁄ì yêø£éTT @$ÛäeTT±
kÕú|æ+#·T#·Tqï√ düŒwüºeTT #˚dæq|üÉT
dü«#·Ã¤yÓTÆq $es¡D Çe«ãÉT‘·T+~.
˚e⁄ì yêø±´ìï nq«sTT+#êqï ÄX¯
$es¡D≤‘·àø£ Á|üdü+±ìï ‘·s¡Tyê‘·
ÄÛäTìø£ ø±|ü⁄ Ä˝À#·q‘√ dü+|òüTs¡¸D˝À
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dü+|òüTeTT jÓTTø£ÿ düŒ+äq @$T{Ï?
eTVt≤sY #Ó|ü#·÷:
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bÕsƒ¡úÛ≤∑eTT eTq ñ˚∆X¯eTTqT ìs¡ísTT+∫
˚e⁄ì Á|ü»T± eTq≈£îqï ∑T]Ô+|ü⁄
kÕú|æ+#·T Vü≤≈£îÿqT ø£*–j·TTqï~.
eTqyÓTes¡+ nH˚ $wüj·÷ìï u…’_T
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MTs¡T rs¡TŒ rs¡Ã≈£îç, n|üÉT $TeTTàqT ∑÷]Ã rs¡TŒ rs¡ÃãÉäT. (eT‘·ÔsTT 7:1)
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XÊdæ+#êì n˝…Hé n+^ø£]+#·T#·THêïÉT.
yêø£úÛ≤∑eTT jÓTTø£ÿ ns¡úeTT
eè‘êÔ+‘·eTT˝À Á|üe#·qeTT˝À
|üäúÛ≤∑eTT ˝Òë |üÁ‹ø£˝À bı~–qqT
n˝…Hé Á|üø±s¡eTT n~ ns¡úe+‘·eTT±H˚
ñ+≥T+~. XË’* eT]j·TT ìsêàDeTT
ˇø£ëì‘√ ˇø£{Ï dü+ã+ÛäeTT ñqï
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XË’* qT+ç yêø£úÛ≤∑eTT jÓTTø£ÿ ns¡∆eTT
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n+‘·{Ï˝À ˝ÒKHêT ìsêàDeTT |ü≥¢
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á ì+ës√|üD n|üÉ|üÉT #Ó¢äT.
n+äT˝À ˇø£{Ï n~Ûø±s¡eTT. ÄÛäTìø£‘·
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ø±s¡eTT ‹s¡düÿ]+|üãÉT#·Tqï~. ø±e⁄q
n~Ûø±s¡eT+‘ê X¯+øÏ+#·ãçq jÓTÉ
‘·eT≈£î n~Ûø±s¡eTT ø£äì uÀÛä≈£îT
@˝≤ #Ó|üŒ∑s¡T? eTVt≤sY #ÓbÕŒÉT:
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ìï{Ï˝À ∑T]Ô+#·ä–q n~Ûø±s¡eTT
ñ+≥T+~. m+äTø£q± uÀÛä≈£îÉT
˚e⁄ì |üø£åeTT± e÷{≤¢ÉT≥≈£î ÛÓ’s¡éTT
ø£*–j·TT+ÉTqT. Á|üdü+^≈£îÉT ªª˚e⁄ì
eTs¡àeTT $wüj·TyÓTÆµµ (1ø=]+B∏ 4:1)
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ìTeãç, ˚e⁄ì yêø£éTT jÓTTø£ÿ
dü‘·éTTqT Á|üø£{Ï+∫ Ä yêø£éTT jÓTTø£ÿ
X¯øÏÔì #ê{Ï#Ó|æŒ, Ä yêø£éTTqT J$‘êìøÏ
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Continued...
The problem that Jesus came to solve on the cross
was our problem of sin and death. God’s Word is
clear that the wages, or the outcome of our sin is
death. Sin only has that one result. The death that sin
brings is eternal. It’s more than physical death. The
worst part of the wages of sin are eternal. Just as God
is preparing a wonderful place called heaven where
he will gather his people and live with them forever
- God is also preparing a horrible place called hell
where he will gather his enemies and punish them
forever. The problem for Israel was very real, but so
is the problem that all men and women face. Our sin
had terrible consequences. But there is good news!
Second, the bronze serpent in the desert and the cross
of Jesus Christ both involve a way of escape. In the
desert, Moses fashioned a snake out of bronze, and
lifted it up on a pole. The snakes were in the camp
because of Israel’s sin. God sent them as a judgement.
Even though this was Israel’s fault, God make a way
from them to be spared the judgement. They would
look, and they would live.
For Jesus, the very reason He went to the cross was
to bear or carry our sins. 2 Corinthians 5:21 says this:
“For our sake he made him to be sin who knew no sin,
so that in him we might become the righteousness of
God.” (2 Corinthians 5:21 ESV) Jesus knew no sin.
He had never sinned and he had obeyed God’s law
perfectly. But he became sin - he took on sin. He
willingly went to the cross, suffered and died. As
Christ was lifted up on the cross, the wrath of God was
poured out on Him. The one who had never sinned,
took the punishment for our sin. He did this because
of His great love for us. He willingly received God’s
judgement for sin, so that you and I could go free.
We never need to fear God’s judgement, because
God’s judgement was fully satisfied. The penalty for
our sin is completely and totally taken care of - IF we
respond in faith!
Third, the bronze serpent in the desert and the cross
of Jesus Christ both involve the need for faith in God
to deliver. In the desert, Israelites who had been bitten
needed to look up to the bronze serpent in order to live.
They needed to respond in faith to God’s promise to
them. The solution was there. Those who kept there
eyes on the ground, and focused on the snakes - they
died. Those who obeyed God’s command to look up -
they lived.
The salvation that is offered in Jesus Christ is offered
to all people, but it requires a response of faith. Back
to John 3: “And as Moses lifted up the serpent in the
wilderness, so must the Son of Man be lifted up, that
whoever believes in him may have eternal life. For
God so loved the world, that he gave his only Son, that
whoever believes in him should not perish but have
eternal life.” (John 3:14-16 ESV)
What does this mean practically? It means that we
stop all of our efforts to save ourselves. Most people
approach God with the idea that if they are good
enough, God will like them. Their relationships with
God is based on earning God’s favor. If the Gospel is
true, there’s nothing you can do to atone for sin and
avoid the penalty for sin. The Gospel teaches that
God is pleased with Jesus Christ. If we can somehow
become joined with Christ, God will be pleased with
us as well. The only way to become joined with Christ
is by faith. God calls us to believe His Word. God calls
us to believe the message of the Gospel. By faith, we
place all of our hope, our hope of heaven and our hope
of eternal life, in Christ.
Fourth, the bronze serpent in the desert and the cross
of Jesus Christ both involve God’s grace and mercy
to those who have the faith to believe. In the desert,
“THE BRONZE SERPENT”
- Pastor Scott Wylie
For he hath made him to be sin for us, who knew no sin;
that we might be made the righteousness of God in him. 2 Corinthians 5:21

God brought salvation to everyone who believed His
promise. It hardly seems possible that something
so important as life should depend on something so
small as looking. But the reality is that in a situation
as desperate as a deadly snake infestation, looking in
faith to God’s solution is not a small thing. God in His
faithfulness, kept his promise to everyone who had the
faith to believe that he would.
God is equally faithful in the salvation he offers
through Christ. Here’s how the Apostle Paul describes
this in Ephesians 2:
And you were dead in the trespasses and sins in which
you once walked, following the course of this world,
following the prince of the power of the air, the spirit
that is now at work in the sons of disobedience—
among whom we all once lived in the passions of our
flesh, carrying out the desires of the body and the mind,
and were by nature children of wrath, like the rest of
mankind. But God, being rich in mercy, because of the
great love with which he loved us, even when we were
dead in our trespasses, made us alive together with
Christ—by grace you have been saved—and raised us
up with him and seated us with him in the heavenly
places in Christ Jesus, so that in the coming ages he
might show the immeasurable riches of his grace in
kindness toward us in Christ Jesus. For by grace you
have been saved through faith. And this is not your own
doing; it is the gift of God, not a result of works, so
that no one may boast. For we are his workmanship,
created in Christ Jesus for good works, which God
prepared beforehand, that we should walk in them.
(Ephesians 2:1-10 ESV)
Eternal life is the blessing and gift of God, and God is
a faithful and loving giver. He’s eager to demonstrate
his grace and mercy to us. He never withholds this
blessing from people who obediently respond in faith.
When Jesus says that He will do something, He does it.
The question is, do we trust Him?
THE EXAMPLE OF MOSES REMINDS US OF
OUR MISSION
The third principle from this passage is that the example
of Moses reminds us of our mission. (2 Corinthians
5:20-21) Having entered into a faith-based relationship
with Jesus, we now receive another great privilege. In
Christ, we receive a new identity and a new role. We
have the great privilege of serving as Moses did: we
point others toward Christ, and tell them, “Look and
live!” Paul put it like this:
“Therefore, we are ambassadors for Christ, God
making his appeal through us. We implore you on
behalf of Christ, be reconciled to God. 21 For our
sake he made him to be sin who knew no sin, so that
in him we might become the righteousness of God.”
(2Corinthians 5:20-21)
The apostle Paul is reminding the early church of this
honored role - ambassador.The time of being wanderers
in a barren desert wasteland are over. Believers are
brought in to fellowship with God, and we’ve become
ambassadors for the King.
I’m a citizen on the United States of America. My
nation has sent an Ambassador named Richard Verma
to come and live here in India. An Ambassador is an
official, high ranking representative. When Mr. Verma
meets with Indian officials, he is never speaking for
himself. Whenever he speaks, he speaks on behalf of
the United States. Believers in Jesus Christ are citizens
of heaven. As long as we are alive on this earth, we live
in our different countries. But we are representatives of
the Kingdom of God.
As Christ’s ambassadors, our work is to plead with
those who are outside of the kingdom, speaking the
truth to them, encouraging them to Believe God’s
Word, and join us in God’s kingdom. We allow the
Spirit of God to work through us to persuade the lost
to find their hope in Christ. This is the place where the
message of God and the mission of God come alive in
the people of God. Whenever we say, “Be reconciled
to God,” to a lost person, it is an invitation for them to
trust in the goodness of the King who has done all of
the reconciling work on their behalf.
IMPLICATIONS
Jesustookontheweightofsinsothatthoseofuswhoare
nothing but sin could take on the glory of righteousness.
The work that sin brings in our lives is a burden that
requires God’s eternal punishment. But Jesus has taken
it all for us. His death in our place on the cross shows
a love that is more than mere sentimentality. In dying
for us Jesus bore our shame, endured our punishment
and paid our penalty in full. If you’ve not responded in
faith to the Gospel, there are people here tonight who
can talk to you.
Forthoseofuswhoarechurchleaders:wearecompelled
by the love of Christ to work in His mission. He has
done everything necessary for sinners to be cleansed.
From the worst human being in history to the one we
think the most moral—all need the salvation offered
by Christ. Like Moses, we go forth and invite people:
Look And Live!
Christ hath redeemed us from the curse of the law, being made a curse for us:
for it is written, Cursed is every one that hangeth on a tree: Galatians 3:13

Irecommend that passages
traditionally understood by
distinguishingbetween“positional”
and “conditional” reality would be
better perceived as NT uses of the
OT rhetorical device known as the
“prophetic perfect.” Having briefly
made that case, I would like to take
it one more tentative step. Let me
first of all say that I know that the
inference I am going to draw will
seem radical to many. But is not
the blogsphere the place for edgy
ideas? (I don’t know who wrote
that rule, but I’ll appeal to it when
it suits me!) In truth, I am loathe
to embrace or espouse radical
ideas. And yet I am convinced that
there could be profit in at least
considering a further – if incendiary
– ramification of the case I made
earlierforfindingtheOldTestament
prophetic perfect on the pages of
the New Testament. And thus, a
brief and uncharacteristic moment
on the edge.
My concern is for the reading
of NT passages which have in
recent decades been construed
as describing theological realities
whichare“already/notyet.”Indeed,
the “conditional/positional”
construct has been almost entirely
replaced by the notion expressed
as “already/not yet.” Again, if that
turn of phrase were intended to say
only that the promises referenced
areabsolutelycertainoffulfillment,
I would take no umbrage. But the
formula has become shorthand
for the notion that the promise
at stake can be both fulfilled and
unfulfilled, a possession both
presently possessed and not yet
possessed.
I know I am treading on very sacred
ground here, and I don’t anticipate
many will agree. But that construct
seems to introduce into the
passages a measure of abstraction
that borders on incoherence, if
A Moment
on the Edge
Dr. Doug Bookman
B.A., M.Div., Th.M., Ph.D.
Professor of New Testament and Bible Exposition
So likewise ye, when ye shall see all these things, know that it is near, even at the doors. Matthew 24:33

WISDOM FOR THE HEART 27
Knowing this first, that no prophecy of the scripture is of any private interpretation. 2 Peter 1:20
May 2017
not contradiction. (“Already –
but not yet!” I ask humbly and
honestly, are we perhaps taking
liberties with the law of non-
contradiction?) Furthermore, a
great many theological inferences
are drawn from the perceived
“already/not yet” character of
those passages (cf. Col 1:13).
On the other hand, if those
passages are read simply as New
Testament uses of the prophetic
perfect, then the “already/not
yet” dynamic is not to be found
in those passages, and thus those
inferences cannot be drawn.
But nothing is lost exegetically;
indeed,thosepassagesareseento
be straightforward and powerful
affirmations that the promises
under discussion are absolutely
certain of fulfillment.
If nothing more than as an
intellectual exercise, I would argue
that it is worthwhile at least to
ponderthefollowing: a)theminds
of the NT writers were certainly
saturated with Old Testament
truths and thought forms, and b)
if the NT writer is simply utilizing
a nuance borrowed from the Old
Testament, a rhetorical device
which to the mind of his readers
powerfully bespeaks certainty of
fulfillment, then c) the passages
can be read as straightforward
expressions of absolute certainty,
such as that which was conveyed
consistently in the older Scriptures
bytheexactsamerhetoricaldevice,
and therefored) the inferences
drawn largely from those passages
deserve to be rethought.
Ph : +91-40-652-24253; Mob: +91-984 961 9433; E-mail : editor@wisdomfortheheart.in

THE STARTING PLACE – CREATION
Continued...
Alfred Edersheim con-
tinues regarding these two
words of binding and loos-
ing:
“The words are the liter-
al translation of the Hebrew
equivalents Asar, which
means ‘to bind,’ in the sense
of prohibiting, and Hittir
which means ‘to loose,’ in
the sense of permitting. …
These two powers - the leg-
islative and judicial - which
belonged to the Rabbinic
office, Christ now trans-
ferred…to His Apostles; the
first here to Peter as their
Representative, the second
after His Resurrection to the
Church.”
And John Lightfoot
gives an example of the use
of this power by Peter:
“Hence in that instant,
when he should use his keys,
that is, when he was now
ready to open the gate of the
gospel to the Gentiles, (Acts
x. 28), he was taught from
heaven, that the consorting
of the Jew with the Gen-
tile, which before had been
bound, was now loosed; and
the eating of any creature
Christians were Jewish and
still followed the norms of
their country (Acts 10:13-
15; cf. 11:2-3). As such, one
of those norms (according
to Jewish traditions) was
that women were effective-
ly restricted in their learn-
ing of Scripture. But this
was a man-made tradition
introduced by the supercil-
iousness of men; it was not
so from the beginning. God
desired women to learn His
Word just as much as He
desired men to learn. So, in
order to restore the impor-
tance of women learning
Scripture, along with the
men, Paul “looses” women
from that Jewish tradition
by declaring in I Tim. 2:11
that women should “learn
in quietness in all subjec-
tion.” (Darby). As an apos-
tle, he was restoring women
to the place of learning that
God intended from the very
beginning.
In the same way, just
as Jewish religious practices
departed from God’s orig-
inal intentions, the Gentile
pagan practices also depart-
ed from God’s original in-
tentions. Among many Gen-
tile pagan religions, women
convenient for food was
now loosed, which before
had been bound.”
And so, with this in
mind regarding an apostle’s
authority to bind and loose,
we can see what the apostle
Paul was doing in II Tim.
2:12. He was exercising
the authority given by God
to apostles to pronounce
judgments as to what is al-
lowed, or, as to what is for-
bidden. And in this case, as
an apostle, Paul was forbid-
ding (binding) the sisters to
teach. This gives us an an-
swer to our original question
when we said, “What does
this mean that Paul does not
allow? Where does he get
such authority to make such
a prohibition?” The answer
is our Lord gave him and
other apostles the authority
to “bind” and to “loose.”
We will study this
later when we compare
I Corinthians 14: 34-35 with
I Timothy 2:11, but before
we speak of this binding,
perhaps we should briefly
mention the apostolic “loos-
ing” that also occurs in these
verses. It is important to re-
member that many early
For I have not shunned to declare unto you all the counsel of God. Acts 20:27

were allowed to teach, and
in some cases were elevat-
ed to positions of being a
high priestess. Apparently,
this religious practice that
allowed women to teach
continued as an acceptable
practice by women in many
Gentile Churches, such as in
the Church in Corinth. And
so, as an apostle, Paul had
to “bind,” or “prohibit” such
a Gentile custom and prac-
tice (cf. also Rev. 2:20) and
restore women to the place
of not teaching the Word of
God, again, as God intend-
ed from the beginning. And,
as with the superciliousness
of men, the feminism of
women resisted this change
to their Gentile practice of
teaching.
And so we see that in
this mutual binding and
loosing, Paul was acting
with the wisdom and au-
thority given to him by God
for the well-being of the
Churches. The Holy Spirit
inspired Paul to write these
verses. Just as during the
course of centuries, Israel
had departed from the orig-
inal purpose of God where-
in women should be able to
learn Scripture just as the
men (Deut. 31:12; Neh. 8:2-
8), so too, over the centu-
ries, Gentiles departed from
the original purpose of God
wherein women were not
en ought not to teach only
in reference to men. In fact,
this presupposition is re-
flected in many of the newer
versions. For instance, con-
sider the following:
“I do not let women
teach men or have authority
over them. Let them listen
quietly.” (New Living Trans-
lation)
“They should be silent
and not be allowed to teach
or to tell men what to do.”
(Contemporary English
Version)
“I never let women
teach men or be leaders over
men. They should be quiet.”
(New Life Version_
“I don’t let women take
over and tell the men what
to do. They should study to
be quiet and obedient along
with everyone else.” (The
Message)
This should demon-
strate the importance of
keeping to a Bible which is
faithful to the original text.
Many versions which are
called Bibles today are not
really translations, but rath-
er are paraphrases. They
mislead the believer into
thinking they are reading
the words of the Apostle
Paul, and thus the words of
God, but instead they are
really reading the words of
to teach (i.e. the doctrines
of God). So Paul had to re-
store God’s original purpose
by “loosing” the prohibition
against women learning,
and “binding” the practice
of women teaching.
The Church is the pillar
and ground of all truth, and
should manifest the per-
fect desire and will of God.
When the Church is func-
tioning according to God’s
desire, the very life of God is
manifested to a dying world,
shedding forth His per-
fect light to their darkened
path. How important it is
for the Church to careful-
ly follow the injunctions of
God’s Word. And so we see
the Holy Spirit, through the
Apostle Paul, restored the
original desire of God for
both men and women. And
so, since we will examine
the “loosing’ of Paul later,
let’s concentrate upon this
“binding” of Paul in I Tim.
2:12.
The first thing that
should be noticed is that
this binding should not be
confused with the second
prohibition of not exercis-
ing authority over a man.
This verse has been com-
monly misunderstood, be-
cause the prohibition has
been read as one injunction
rather than two. It has been
viewed as saying that wom-
But the word of the Lord was unto them precept upon precept, precept upon precept;
line upon line, line upon line; here a little, and there a little; that they might go, and fall backward,
and be broken, and snared, and taken. Isaiah 28:13

a modern day believer who
is interpreting Scripture ac-
cording to their own opin-
ions. It is fine to have your
own opinion—that is what
commentaries are for—but
it is not right to interject
your opinions into the Sa-
cred Text and thus alter the
Word of God into your own
image, all the while not let-
ting the reader know that
they are the translators own
words and opinions and not
the words that God inspired.
Paul never included
the direct object “men” in
the first prohibition, as the
above versions suggest. Lit-
erally, the prohibition reads
“But I do not permit a wom-
an to teach.” This prohibi-
tion stands on its own and
should not be confused
with the second prohibition
which does have reference
to men. Paul’s first prohi-
bition forbids women from
teaching at all. The object of
the second infinitive should
not be applied to the first.
The reason why some com-
bine the two and have Paul
say he is just prohibiting
women from teaching men
is because in Titus 2:3 Paul
does allow women to teach
women, and thus, to them it
would seem that Paul is con-
tradicting himself if the first
injunction says women can’t
teach at all. This perceived
happy because she burnt his
dinner! How terrible! The
Lord Jesus hated divorce
and so bound what had been
loosened over the centuries.
However, He loosened His
binding in one specific cir-
cumstance. He allowed di-
vorce if there had been in-
fidelity. Nevertheless, this
did not change the absolute
character of the prohibition.
The Lord still hates divorce
(Mal. 2:16). Divorce should
be avoided by every believer,
and even if there is infideli-
ty, the Lord still desires for-
giveness and love to prevail.
However, if such is not pos-
sible the Lord does not hold
the transgressed brother or
sister bound, he or she may
biblically be divorced from
the sinning party.
This practice of abso-
lute bindings being loosed
with certain conditions was
not uncommon in the mi-
lieu of Jewish thought. And
so it is the same with this
binding by Paul in his epis-
tle to Timothy. His “bind-
ing” of women teaching was
“loosed” in three different
areas, and it is that to which
we will now turn our atten-
tion. Let’s look at the first of
the three.
This biblical principle
of binding, but then loosen-
ing the binding in a specific
contradiction, though is be-
cause, they are not under-
standing the biblical princi-
ple of binding and loosing.
ManytimesinScripture
a binding is made, which is
inviolate, for instance, the
keeping the Sabbath by the
nation of Israel, but then in
other circumstances that
binding is loosed for a spe-
cific exception. The bind-
ing of Sabbath work was so
absolute, that a man was
stoned for just gathering
sticks on the Sabbath day
(Num. 15:32-26). But later
we see that absolute binding
loosened in regard to priests
who did their work on the
Sabbath day (Matt. 12:5).
The original prohibitions
should not be watered down
or altered. They are abso-
lute. However, God some-
time looses them in specific
circumstances. This is the
principle of binding and
loosing.
The Lord Jesus also ex-
ercised the biblical principle
of “binding and loosing.” In
Matt. 19:3-9 the Lord Jesus
binds the practice of divorce
among the Israelites. He
binds what had been loosed
by succeeding generations
of Rabbis. Divorce had be-
come so acceptable that a
man was allowed to divorce
his wife even if he was un-
And beginning at Moses and all the prophets,
he expounded unto them in all the scriptures the things concerning himself. Luke 24:27

WISDOM FOR THE HEART 31
Indeed, Gods New Years resolution for me and also the readers
of wisdom for the Heart magazine. How blessed we are that we already know His resolution for us
May 2017
area, is the basis for under-
standing Paul’s binding of
women teaching. His pro-
hibition is absolute in I Tim.
2:12. However, in Titus 2:3-
5, he looses it in a specific
circumstance. He looses the
absolute prohibition when
three aspects are present. 1)
It is loosed if “older women”
are doing the teaching. 2) It
is loosed if a “specified sub-
ject matter” is taught. And,
3) It is loosed if only “young-
er women” are the ones who
are being taught.
Paul looses it for older
women to teach family prin-
ciples. He does not loose
it for younger women to
teach the same. They are still
prohibited from teaching.
However, an older woman
who has raised a family is
permitted to teach. How-
ever, the Holy Spirit does
not allow her to teach just
anything. The binding by
Paul is not loosed for her
to now give a Bible study or
to teach any doctrine. The
binding is loosed for her to
teach “good things” (Titus
2:3)—those things neces-
sary for a happy and godly
home. He enumerates the
things he is referring to in
verse 4—sensibility, love to
husbands and children, be-
ing keepers of home, obedi-
ence to husbands, etc. And
since this is the type of sub-
ject matter that he specifies
may be taught, obviously it
is the younger women who
are to be taught. Nor does
Paul loosen this prohibition
for teaching women in gen-
eral; he loosens it only when
it is younger women being
taught.
(It is important for
Christians to understand
the biblical principle of
binding and loosing by the
apostles. It is a lack of this
understanding, in many
cases by Gentile Christians,
that has caused many to
think that this verse gives
any woman, of any age, the
authority to teach any other
women, of any age, any and
all things. If we would only
have a proper hermeneutic
we would realize it was not
uncommon for bindings to
be loosed with very specific
parameters. Such was the
case with this “loosing,” and
should not be understood to
be carte blanche allowance
for women to teach as long
as they are just teaching oth-
er women and not men).
Scripturealsoloosesthe
binding of women teaching
in two other areas. Women
are able to teach children
(cf. II Tim. 3:15 with II Tim.
1:5; Acts 16:1). And they are
also able to share or teach
the gospel. (Acts 18:24-26).
It should also be stated
here, that we are specifical-
ly talking about “teaching.”
For sisters to gather togeth-
er and share with each other
the blessings of Scripture is
not teaching. Teaching in-
volves the authoritative dis-
semination of knowledge
(I Tim. 4:11; Titus 2:15).
Sharing with others what
God has given you from
a place of friendship and
equality, without any air of
authority (in such places as
a ladies coffee clutch or a
ladies fellowship meeting)
is not prohibited, but rath-
er encouraged in Scripture.
Mary and Elizabeth shared
with each other the things
of the Lord with much joy
and blessing (Luk. 1:39-55).
Elizabeth did not act like she
was teaching Mary, nor did
Mary act like she was teach-
ing Elizabeth. A sister can
tell when one acts like they
are teaching. There is a cer-
tain spirit that is manifest-
ed that is clearly discernible
by the others. But absence
such a spirit, there should
be much freedom and joy
among women in sharing
the Scriptures together with
each other.
...Continued
- B.P. Harris
But none of these things move me, neither count I my life dear unto myself,
so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus,
to testify the gospel of the grace of God. Acts 20:24

What do the words shadow, encampeth, hedge,
rest, abide, and seek all have in common? They
are powerful descriptions and vivid imagery
that bring to mind “kept hearts and minds”
by “the peace that passeth all understanding
through Christ Jesus” (Philippians 4:7). We have
this peace because Christ reaches out with His
everlasting arms to comfort and protect us. They
are the comforts that only born again believers
can experience as they put their faith and trust in
Him. This peace brings us to a place of serenity
in the newness of life never before realized. It’s
a place of untold devotion, faith, and humility
before the Creator God. It soothes the hearts,
minds, and souls of those who diligently seek
that sacred place of love and commitment. Let’s
now look at how God uses each of these words in
the Bible for our comfort and joy.
Shadow (Definition) – A dark area or shape
produced by a body coming between rays of light
and a surface.
As David was fleeing the murderous grip of King
Saul, he cried out to God for that sweet resting
place “in the shadow of thy wings.” David’s
spiritual instincts led him to seek refuge in the
only place where he knew he would be safe. David
was experiencing calamities in both the physical
and spiritual realms. It was warfare that only God
could impact and control.
“Be merciful unto me, O God, be merciful unto
me: for my soul trusteth in thee: yea, in the
shadow of thy wings will I make my refuge, until
these calamities be overpast.” (Palms 57:1)
David knew that the shining power of God’s
light and the subsequent shadow it created,
would be sufficient as a protective barrier
against King Saul’s merciless attacks. The radiant
hues of light and brightness were (are) in such
a state of illumination that all David needed
were the shadows cast by God for safety. This
was a clear acknowledgement by David of his
Lord’s awesome power and might. There was
no question in David’s mind that this was the
appropriate resting place and the only place that
he could hide.
Encampeth (Definition) - To pitch tents or form
huts, as an army; to halt on a march, spread tents
and remain for a night or for a longer time, as an
army or company.
Is there any better imagery of protection than
that of the Lord’s angel encamping Christians
who would fear Him? That is exactly what this
verse is telling us.
“The angel of the LORD encampeth round about
them that fear him, and delivereth them.” (Palms
34:7)
If we truly fear the Lord, He will deliver you from
the enemies of this world. A promise of elevated
and monumental proportions. Fear Him, and the
encampment will ensue!
Michael LaPierre
Our
Protection
From
Above
Many are the afflictions of the righteous: but the Lord delivereth him out of them all. Psalm 34:19

Hedge (Definition) – A fence or boundary
formed by closely growing bushes or shrubs.
God’s hedge of protection is evident in the
life of his devoted servant Job. Satan, himself,
acknowledged the protective barrier when he
asked God to allow him to “try” Job and his
resolve toward the things of the Lord in times of
trouble and distress.
“Hast not thou made an hedge about him, and
about his house, and about all that he hath on
every side? thou hast blessed the work of his
hands, and his substance is increased in the land.”
(Job 1:10)
Basically,Satanwassayingthathewanteda“goat”
Job without the impenetrable hedge of protection
shown to those that are obedient to Him. If you
recall, Job showed unwavering obedience and
devotion to God and was blessed. I believe that
God also builds a hedge of protection around
Christians when we accept Him as Savior. The
Holy Spirit and our guardian angels will also
“keep us” toward that end.
Rest (Definition) - Cease work or movement in
ordertorelax,refreshoneself,orrecoverstrength.
Not only does God want us to rest in Him so we
can refresh ourselves, but He wants us to stop
trying to run the race on our own in a devilish
and earthly manner. In other words, He wants us
to rely on Him and the Spirit of God compared
to the weak and depraved intellectual capacity
of man trying to direct his affairs in this life. He
wants us to practice “skilled living” by resting in
His wisdom and might.
“For he that is entered into his rest, he also hath
ceased from his own works, as God did from his.”
(Hebrews 4:10)
When we do enter into His rest, God can mightily
use man as instruments of His righteous. By
contrast, when we fail to enter into His rest, we
rely on the power of man versus the power of the
spirit that resides within believers.
Abide (Definition) – The power to sustain
without flinching or breaking.
When we abide in Christ, we are acknowledging
that the totality of His Word is all that we want
or need. We are telling the world that His Word
has the power to sustain us for an eternity. In the
Bible, we find the roadmap for the intricacies
of life whose author is the great “I am.” He is an
author so holy and righteous that we must fall
prostrate before His throne. Praise the Lord!
There are two verses in John that are especially
appropriate and illustrate the point of abiding in
Christ.
“Abide in me, and I in you. As the branch cannot
bear fruit of itself, except it abide in the vine; no
more can ye, except ye abide in me.” (John 15:4)
“If ye abide in me, and my words abide in you, ye
shall ask what ye will, and it shall be done unto
you.” (John 15:7)
Seek (Definition) – An attempt to find
(something).
What kind of attempt are you putting forth to
find the Lord? Are you diligently searching the
scriptures for an understanding of your best
friend? God delights in pleasing His children. He
wants us to ask, seek, and knock. I pray that we
wouldallseektherichesandwisdomfoundinHis
Word. I pray that our seeking and importunity is
such that the Lord is fully satisfied with our pleas.
“Ask, and it shall be given you; seek, and ye shall
find; knock, and it shall be opened unto you:”
(Matthew 7:7)
The protective nature of our Lord knows no
bounds or limits. God stands ready to accept all
those who call upon His name. He stands ready
to fortify the encampments and hedges needed
for our full and utter protection. Won’t you seek
Him with all of your heart, mind, and soul?
A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee. Psalm 91:7

Continued from the previous edition ...
SIX RESPONSES TO THE SPIRITUAL
WARFARE
Bible Reading: Judges 4:1-24 and 5:1-31.
Aim: To willingly and daringly offer ourselves
to serve God in the spiritual war of soulwinning.
Introduction: Here we have God using a woman
who was willing to serve God when men were
unwilling. Deborah illustrates the virtuous woman
of Proverbs 31:30. ‘A woman that feareth the
Lord, she shall be praised.’ When Deborah invited
different tribes of Israel to war against Sisera, she
found six different responses that people made to
this spiritual and military battle. Which of these six
categories describes your response to God calling
you to participate in the spiritual battle for souls?
I. Tell the background story. (Judges 4).
i) Deborah a prophetess is raised up in a day of
oppression (4:1-5).
ii) Deborah calls Barak to deliver Israel (4:6,7).
iii) Barak refuses unless Deborah goes with him.
(4:8,9).
iv) Deborah agrees, but says that the honour shall
go to a woman (4:9).
v) Barak fights against Sisera and defeats him
(4:10-17).
vi) Sisera takes refuge with Jael, the wife of Heber.
Jael then kills Sisera. (4:18-24).
II. Deborah’s Song of Triumph. (Judges 5).
i) Praise to God for victory (5:1-5).
ii) The sad state of Israel, until Deborah arose and
the people were delivered (5:6-8).
iii) How various tribes responded to the call to
arms (5:9-23):
a. The Governors offered themselves willingly.
(5:9-15).
b. Reuben was divided, with great searchings of
heart. They were uncertain about going
to war, so they preferred to stay at home to keep
their sheep and to make money.
(5:15,16).
c. Gilead, Dan and Asher did not respond, but
stayed in their own places, working on
their ships.5:17
d. Zebulun and Naphtali hazarded their lives on
the battlefield. (5:18).
e. Meroz is cursed bitterly for not coming to the
help of the Lord. (5:23).
f. Jael is blessed for ridding Israel of the tyrant
Sisera. (5:24).
III. Six Responses to the Spiritual War.
(Application).
i) The willing, The governors offered themselves
willingly (v.9). Ephraim, Benjamin,
Zebulun, Issachar are praised.
Question: Do you willingly offer yourself to serve
God, help your pastor win the lost and
teach God’s Word?
Continued ...
Dr. Keith Piper
We are troubled on every side, yet not distressed; we are perplexed, but not in despair;
Persecuted, but not forsaken; cast down, but not destroyed; 2 Corinthians 4:8-9

weighed heavily before him and
he quickly made his decision.
He would commit suicide. It
would be better to do this than
to have to face his superior
officers and the community.
He drew his sword, but before
he could run himself through,
Paul called out to him to halt
such an act. He then reassured
him that all the prisoners
were still there (Acts 16:28).
How could he know such a
thing? Once again, the apostle
revealed God’s supernatural
power in relaying his ability to
know the status of the man and
of the prisoners.
The jailer, overcome with
emotion, called for a light
and ran into Paul’s cell and
crumpled on his knees (Acts
16:29). He had heard their
testimony and probably was
aware of their singing. He now
begged Paul to tell him how to
save his soul (Acts 16:30). The
preparation was complete. Paul
provides him with the simple
gospel message of trusting in
Christ (Acts 16:31). The jailer
at that point released them,
brought them into
Continued...
Pastor. Jim Harmeling
Continued...
3: Roman military man
opposing the gospel
As Paul and Silas sat stiffly in
thedarkeneddungeon,they
began to sing songs of praise to
God and offer up prayers (Acts
16:25). Their attitudes reflected
trust and gratitude to the Lord.
He had led them to that city and
He was doing a great work in it
by His own means. They could
not have predicted all that had
gone on. They did not complain
or gripe. Their backs were
bloodied and beaten. Their legs
were stiffly fixed in locked leg
stocks. It was dark and damp
in the inner dungeon. Yet, they
sang praise songs loud enough
for all to hear.
It is at this point that an
earthquake hit. Its magnitude
was such that it rocked the
foundations of the prison (Acts
16:26). At that point, the doors
of the prison swung open and
all the prisoner’s chains fell
off. The earthquake did not do
this. God did. He was setting
up the jailer for conversion
by manufacturing a possible
complete jail break.
I have lived through two major
earthquakes on the west coast
state of California.In both cases,
my wife and I were literally
thrown out of our beds and I
bounced off walls attempting
to run down the hallway of our
house to get to our children’s
rooms. I was not terrified by the
whole event, even with many
aftershocks, but some people
were completely undone. Some
even left their homes and
moved away without taking
their furniture. They simply
got in their cars and drove off!
This seasoned military man in
Philippi was obviously shaken
to the core of his being by this
earthquake event, but the worst
was yet to come.
After the quake, the jailer
races to the prison only to
discover to his horror that all
the doors were open (Acts
16:27). This was an unthinkable
nightmare. One prisoner
escaping from this fortress
would be bad enough. To have
them all escape was virtually
impossible. It was a Roman
military compound. The jailer
held an honorable position
that revealed the strength of
Rome. No one escaped from
Philippi. Now, earthquake
aside, everyone appeared to be
gone. The humiliation before
his peers and the destruction
of the reputation of this colony
A MINISTRY
RenewHOW DO YOU START OR
How do I know when God is closing a door
versus Satan blocking it?
The Lord is good, a strong hold in the day of trouble; and he knoweth them that trust in him. Nahum 1:7

at this juncture needs to
focus its efforts toward
training local indigenous
Pastors and lay workers so
that they may clearly pres-
ent the Gospel of the Lord
Jesus Christ to their coun-
trymen as the move to the
cities.
Numerous factors have at-
tributed to this passivity
and the Church’s non-in-
volvement in the city. The
modern phase of urbaniza-
tion in India is compara-
tively a recent one, and not
many resources are avail-
able to help the Church un-
dertake meaningful urban
ministry. Moreover, the tra-
ditional focus of the Chris-
tian mission and ministry
in India has been the rural
or tribal people. This focus
has led to the neglect of the
urban population. At the
same time, very few Indian
theologians have ventured
to reflect on the city and
The twenty-first centu-
ry is set to be an urban
century. Although urban-
ization is not new, what
is new is the degree and
the speed with which the
world, and especially the
non-western world is turn-
ing urban. Although it is
evident that a huge number
of un-reached people are
found in our Indian cities,
we still tend to be trapped
in the traditional ways of
doing mission work, as-
suming that the un-reached
millions are only found in
the uttermost parts of the
world. What we general-
ly fail to realize is the fact
that the people of the ut-
termost parts are increas-
ingly drawn to our modern
urban centers. As a matter
of fact, more and more of
the lost that we are seeking
to reach are found in our
cities. These range from
the poorest of the poor to
those that are among the
highly educated influential
professional elites. Since
urbanization appears to be
an irreversible trend it is
imperative that Christians
are adequately informed,
equipped and mobilized to
respond to its consistently
evolving needs.
Urbanization being a rela-
tively recent phenomenon
demands careful atten-
tion and a response from
the Indian Church since it
has strong implications for
mission and ministry work
among the urban people.
However, while the cities
are changing drastical-
ly, the Indian Church by
and large seems to be in-
sensitive to this changing
context. In preparing the
Church to respond appro-
priately to the changing
context of urban India, the
need of informing, educat-
ing, equipping and mobi-
lizing Christian leaders is
evident. The Indian church
URBAN PRESPECIVE Dr. Atul Aghamkar
Be strong and of a good courage, fear not, nor be afraid of them: for the Lord thy God,
he it is that doth go with thee; he will not fail thee, nor forsake thee. Deuteronomy 31:6

to train and mobilize the
church leaders to under-
take urban mission must
be seriously explored. If the
city is considered a mis-
sion field, then the church
has to be given tools to be-
come a missionary force. It
would mean that various
segments of urban commu-
nities be perceived as parts
of the mission field and the
global church equipped to
meet this urgent challenge.
Mobilizing the whole
church to minister in the
whole city is the need of the
hour. The traditional struc-
tures and functions of the
church have to be drastical-
ly re-thought impacting the
specific need now created
by the urban environment.
Thiswouldrequiremorein-
novative and revolutionary
ways of making the gospel
relevant in the light of the
challenges and opportuni-
ties we face in these urban
centers. It is high time that
the global church awoke
and mobilized to trans-
form the millions living in
the urban world. Mt 9:36
“ When he saw the crowds
he was moved with com-
passion because they were
confused and helpless like
sheep needing a shepherd.”
articulated their theologi-
cal responses. Even though
significant contextual the-
ology has been produced in
India, Indian theologians
have very rarely taken
into consideration urban
issues and concerns. Partly
because of this theological
apathy the Indian Church
does not have a theologi-
cal underpinning that will
lead to the development of
meaningful urban minis-
tries in the cities. Further-
more, most pastors and
leaders are not sufficiently
trained and equipped to
minister in the urban con-
text. This is primarily be-
cause most theological in-
stitutions lack specifically
trained professors to teach
courses that are geared to
equipping leaders to re-
spond to the complex ur-
ban needs of India.
To meet these challenges
and to undertake effective
Christian mission in the
rapidly changing urban
world, the Indian Church
first of all needs to be prop-
erly informed. Relevant
information about various
aspects of urban people,
their contexts and needs is
essential for undertaking
any meaningful ministry in
the city. Systematic efforts
are required to collect and
disseminate information
that is useful for the church
to formulate strategies and
act upon them.
The second need is to equip
the church to respond ap-
propriately to these urban
realities. The global urban
church has sufficient re-
sources and capabilities to
reach the lost, but because
they are not properly in-
formed, and equipped, they
are not able to make any
lasting difference in their
efforts. To meet the chal-
lengesofreachingthewhole
city,thewholechurchneeds
to be systematically and
strategically equipped. The
ongoing need for articulat-
ing and developing biblical,
theological, and contextual
methods of equipping the
urban church should be ur-
gently explored. 2 Tim 2:15
Providing the Church with
appropriate strategies with-
in a Biblical and contextual
framework is essential for
effective penetration into
the contemporary cities.
This may be done at various
levels and stages, depend-
ing on the needs, oppor-
tunities and availabilities
of people. Professional, in-
novative and efficient ways
Discretion shall preserve thee, understanding shall keep thee: Proverbs 2:11

GOOD NEWS 360+
M.B.A., M.A.C.M., (USA)
Praise God for the
Good News 360+
National Women’s Conference
August 8, 9,10th 2017.
at Seva Bharath, Hyderabad
I am so excited for the opportunity to meet some
of you again that attended last year’s Good News
360 conference in Hyderabad. We Praise God for His provision that was made specifically for women, to
strengthen our efforts for His glory, and to hasten the task of spreading the Gospel message throughout
India.
“The qualities of a virtuous woman and her role in a man’s life are a true blessing to the Christian
church.” Christian women may sometimes be tempted to lament- “We don’t have a teaching or leading
role in the church/ local Assembly.”
Yes, it is true that women do not have a very visible/audible role during the church service, but isn’t it
better to follow the scriptures than to go against the divine wisdom of God? Please take heart as to what
the scriptures say about God’s role for women. God has entrusted a very crucial role to women in the
church.
The women of India represent a significant force that is waiting to be fully harnessed for God’s glory. In
spite of intense oppression, a woman’s intensive call is to love and cherish others. These gifts are divine-
ly bestowed. Godly qualities are to be nurtured and developed through Biblical teaching and Biblical
counseling. The Board of Directors is cordially inviting you to attend the Good News 360+, National
Women’s Conference. There will be 12 general sessions and 48 workshops.
The speakers are : 1. Leela Manashe,2. Kokila Desai, 3. Deb Martin, 4. Kamala Chiranjeevi,
5. Suman Aghamkar, 6. Christine Butler and many others from different parts of the world. The fol-
lowing topics will be: Church/Evangelism/Responsibility/ Missions. The goal is to reach out to the 2000
un-reached people groups that live in India. It is our desire that Indian women use the church ministry,
relying on the Holy Spirit to impart holistic training to women leaders, and women harvesters.
May the Lord grant you grace, wisdom, and strength as you strive to do His will in your life.
Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee;
yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. Isaiah 41:10

NATIONAL WOMEN’S CONFERENCE
GOOD NEWS 360+
Theme for 2017 - Buy the truth, and sell it not: also
wisdom,and instruction, and understanding. Proverbs 23:23
Motto - Consolidate our strength
Major Topics
Register Now ! Why Tomorrow ?
We believe this is the moment to surrender ourselves to
God's agenda. Encourage one another, learn from one
another and submit one another to do what God has
chosen us uniquely and collectively to do, for His kingdom.
This year we are expecting 300 women delegates from
India, who are mission minded, church and para- church
women leaders, professors, teachers and others involved
in various specic women ministries.
This Good News 360+ conference will enable us to be a
band of women to represent during the conference.
We wanted an opportunity to change lives, and we
believe that as a result of the Good News 360+
National Women’s Conference will enhance our Bibilical
vision. We will have a Chance to change the history of
India.
HCRUHC
EVANG
ELISM
SNOISS
IM
360+
1 Corinthians - 15 : 58
8,9,10 August 2017 Hyderabad, Telangana State
Facilities
Church Responsibilities Evangelism MissionChurch Responsibilities Evangelism Mission

ADMINISTRATIVE
Wisdom for the Heart/May 2017
RNI. No: TELBIL/2015/64383
NATIONAL WOMEN’S CONFERENCE
Further Details :
Rev.G.Billy Judson Mrs Saritha Judson
Conference Directors
Cell : 98496 19433 | 040-652 24253
GOOD NEWS 360+
8,9,10 August 2017 Hyderabad, Telangana State
Kokila Desai Deb Martin Kamala
Chiranjeevi
Suman
Aghamkar
Christine Butler
INTERNATIONAL WOMEN SPEAKERS
Good News 360
HDFC Bank Account Number
502 000 207 829 49
IFSC : HDFC 0000377
West Marredpally branch,
Secunderabad. TS
Register Now
Motto - Consolidate our strength
Theme for 2017 - Buy the truth, and sell it not: also wisdom,
and instruction, and understanding. Proverbs 23:23
Wanted Women Coordinators for the 360+ Conference - Please Call Now !
Major Topics -
nd
1. One way 2 class Train or Bus fares provided.
2. Bible Expositional books and Conference material
3. Good News 360+ participation Certicate.
4. Local conveyance from Railway Bus station,
Secunderabad to the Conference venue are arranged.
5. Good Accommodation and food with eminent facilities.
6. Registration by paying Rs 1,000/- by on line or M.O.
7. Please enroll atleast 10 participants without fail.
Leela Manasseh
Church Responsibilities Evangelism MissionChurch Responsibilities Evangelism Mission

WISDOM FOR THE HEART MONTHLY BILINGUAL MAGAZINE 23 May - 2017

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WISDOM FOR THE HEART MONTHLY BILINGUAL MAGAZINE 23 May - 2017