Alright, Jude, verses 21-24. Would you stand with me out of respect for the reading of the Word of God? Jude says, keep yourselves in the love of God. looking for the mercy of our Lord Jesus Christ unto eternal life. And of some, have compassion, making a difference. And others, save with fear, pulling them out of the fire, hitting even the garment spotted by the flesh. Now unto Him that is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy. Father, as we consider these truths this afternoon, I pray that You would give us understanding, that You would cause what is taught to our heads to affect our hearts, and what is in our hearts would work itself outwardly in our lives and in our actions. I pray that You would teach us through Your Word, that You would give us The ability to understand these truths. If there would be any here this afternoon who are outside of Christ, I pray you would save them. You'd open up their eyes to the Gospel. Give them faith and repentance unto life. And give all of us, as your children, the ability to explain those truths more clearly and more effectively. We ask all this in Jesus' name and for His sake. Amen. Thank you for standing. You can be seated. Having finished the book of Job, I'm going to spend the next few weeks speaking on the biblical definition and explanation of the topic of evangelism. And after we've finished that, we'll move on to another book and hopefully work our way through a book again. But this is a topic that has been something I've been challenged in personally over the last year and a half or so. I went to a conference that dealt with missions about a year and a half ago. I've read a few books on the truths of evangelism since then, and it's something that being affected in myself, I wanted to help share some of that with you. And hopefully I can do that. The topic of evangelism is one that we're probably all fairly familiar with as a very general term and the idea behind it. However, your different backgrounds and upbringings probably is going to play a lot into what that looks like actively when you think of the word, when you think of evangelism. Maybe the way that you were raised you think of going door-to-door and knocking on people's doors and asking them to come to church. Or maybe to you it looks like street preaching. Maybe to you it looks like one-on-one relationships and the sharing of your faith in that way. And I wouldn't say that any of those are bad or sinful. But as in all things, we want to say, how does the Bible explain? How does the Bible teach us to do this? What are some of the examples that we see, commands we see, to help us in this area? We're going to look at Jude a little bit later on in the sermon and then in the coming weeks as we talk about some of the hows of doing evangelism. We're going to come back to this portion of Scripture. The idea of with some people it's going to be a very compassionate plea and with some other people it's going to be in a fearful way to where you put the fear of God in them and pull them from the fire. And there's different ways of doing that depending on the situation. But before we really get into some of these scriptural passages and looking at the how, or the who, that's what I'm hoping to discuss this afternoon, who is supposed to be doing evangelism, we want to answer the what question. Over the coming weeks, I hope to explain scripturally the what, the who, the how, the where, the when, the why of evangelism. But before we can do any of that, we have to start with the foundation. What do we mean when we say evangelism? The word evangelism isn't used in scripture. The word evangelist is used three times. The way that it's translated in our English Bible is translated evangelist. Maybe we don't really have a full understanding of what it means. I think the best way to define any word is biblically. Even better than Webster, shockingly, although we'll use him. The biblical definition of a word is always best. So turn over to Luke Chapter 2. I said the word evangelist is only used three times, and that's the only derivative of the root word evangel, evangelist, evangelists, evangelism. evangelize, all of those derivatives of this root, evangel, is only translated that way those three times. However, the root word of evangel, evangelium, I believe is the Latin root of it, or there's also Greek roots that sound very similarly, it is used in Luke Chapter 2. Now look at Luke Chapter 2 in verse 10, a verse that I'm probably sure we're all familiar with. Probably some of you have read it every year in December. The angel said unto them, Fear not, for behold I bring you good tidings of great joy which shall be to all people." Now if you were reading that in Greek, it would basically say, the angel said unto them, behold I evangelize you. with great joy, which shall be to all people." That Greek word for evangelism or evangelize is used there and is translated in our English Bible as, I bring you good tidings. That's the idea to evangelize. It's one who brings good news. And so we speak of gospel, literally, the root of the word gospel, meaning good news. That's what evangel means. It means good news. And so an evangelist is someone who brings good news. To evangelize is to tell the good news. Evangelism, then, is the method or the way in which we bring good news. And obviously, in our circles, in the way that we're going to look at it, we're talking about not just good news, but the best news. We're talking about news that has to do with the only way that a lost man, a lost nation, a lost world, can have any hope in this world or the next. That is the good news of Jesus Christ. His birth, His perfect life, His death, His resurrection, and Him being seated on the right hand of the Father. And all of His commands that follow that are good news for men. I said we would use Webster. Webster's 1828 defines evangelism as the promulgation of the Gospel. That's the definition of it. To promulgate, to promote, to spread, to bring forth the gospel of Jesus Christ. So the question arises, who is it that ought to be doing this work of evangelism? And it's often thought, I think sometimes, expressly defined this way, and sometimes maybe not quite so clearly expressed, but in the way that we live, in the way that we act, we think that evangelism is just for a select few. And there is some biblical basis to that in some methods. of evangelism. So let's begin by looking at the three places that the Bible uses the word evangelist. The first one is in Acts chapter 21 and verse 8. In Acts chapter 21 and verse 8, this is the first place that the Bible uses the word evangelist. And it's speaking of one particular individual person. Acts chapter 21, in verse 8, we've already met Philip. You remember Philip. He ran to the Ethiopian eunuch. He was in the chariot. He was reading Isaiah. He explained to him the Scriptures. He says, What hinders me from being baptized? He said, If you believe on the Lord Jesus Christ, then you can be baptized. Then he says, I believe that He's the Son of God. And so he took Him down in the water, baptized Him, and He was taken away, right? In Acts chapter 21 and verse 8, we meet Philip again. And this time he's given the designation of Philip the Evangelist. The next day, we that were of Paul's company departed and came unto Caesarea, and we entered into the house of Philip the Evangelist, which was one of the seven, and abode with him. Now you remember who the seven were. They were those who were chosen to wait tables, so that the apostles could give themselves to study and prayer. And Philip was one of these men, traditionally called deacons. Some have argued that perhaps they were actually more elders than deacons, but whatever the case may be, these were men who were given to helping the Church of God in a particular designed way, in which they were chosen out from among the people to help the widows, to help the orphans. And then we see Philip even differentiated between the other seven as one who was an evangelist. So besides doing that work of a deacon, of helping the church in the ways that he did in waiting tables, he was also known as one who was an evangelist. And there's varying degrees of Understanding on what this means, some say that as a deacon he was also an evangelist. Others have said that first he was a deacon, and then he had purchased to himself a good degree, and was now an elder there in Caesarea, and as an elder he was doing the work of an evangelist. Whatever the case may be, he's clearly called an evangelist, and we saw him doing the work of an evangelist already, as I mentioned, with the Ethiopian unit. The second place that we see the word evangelist in the scripture is in Ephesians chapter 4, verse 11. So in Acts we are told that this particular individual was an evangelist, Philip. In fact, he was such an evangelist that he was known as Philip the Evangelist. He was just known that way. In Ephesians chapter 4, verse 11, we read of a much broader scope given to this idea of an evangelist. Ephesians chapter 4 and verse 11, we read of different offices in the church, both historically and perpetually. We read that God gave some apostles and some prophets. and some evangelists, and some pastors and teachers. And so, he differentiates the evangelist as a designation separate from that of an apostle, or a prophet, or a pastor and teacher. Now, that doesn't mean that the prophets didn't evangelize. Nor does it mean that the apostles didn't evangelize. Nor does it mean that pastors and teachers aren't to evangelize, as we're going to see in our next text. But rather, that there are some who had the designed office of being an evangelist. And in fact, as opposed to evangelism, which Webster says is the promulgation of the gospel, if you look up the term evangelist, in the Webster's 1828 Dictionary, you'll find that he says that an evangelist is someone who's been licensed to preach the gospel, but without being the pastor of the church. So Webster says that an evangelist is someone who has a license to preach. It's not just any layman. And so we see that certainly there is an office of an evangelist. given to us in Scripture. And in 2 Timothy chapter 4 and verse 5, this is the third place that the Scriptures use the phrase, or the word, evangelist. And in 2 Timothy chapter 4 and verse 5, the Apostle Paul is writing to a pastor and teacher. Which is the office that Timothy held. And Paul instructs young Timothy to watch thou in all things, endure afflictions, do the work of an evangelist. make full proof of thy ministry." So he says, even though your office may be that of an elder, of a bishop, of a pastor, one of the things that you're going to be doing in that office is to be also doing the work of an evangelist. So there may be an office that is specifically evangelist, that's not necessarily a pastor, but as a pastor, they're expected to do the work of an evangelist. Thank you. So every time that the Scripture uses the word evangelist, it seems to be speaking of a particular office, more so than a general call to every Christian. Now, let's go to the place that perhaps we think of as the starting place usually when we think of evangelism, and that's Matthew chapter 28. In Matthew chapter 28 and verses 19 and 20, we have what we know as the Great Commission. It's that charge that Jesus left the disciples with. In Matthew chapter 28, Verses 19 and 20, Jesus tells them, "...Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you. And lo, I am with you always, even unto the end of the world. Amen." Again, this is a passage we'll come back to when we get into the how of it, that evangelism is more than the initial presentation of the Gospel, because He also commands them in that Great Commission to teach them to observe all things whatsoever I have commanded you. But that's for another time. For now, the point I want you to see is that this is a little bit more hazy as to its particular application. We might say for sure that it's given primarily to the apostles. And so we might even define this as a particular office. Here are some men who are being, by Jesus, licensed to preach, to do the work of an evangelist, to go to all nations and teach them, baptize them, However, we can't do that with every passage of Scripture. We can't say the person this was primarily initially addressed to was only for them, or else none of it would be for us. Because none of us have had an angel or the Holy Spirit come and tell us that that's what the Scripture is for, right? It's for us. So this one, there's a little bit more debate on. Is this specifically speaking to the office of an evangelist? Or is this more a general directive for all the disciples, the followers of Jesus, to go into the world and teach all nations? Before we go any further, let's turn over to Acts chapter 1. And in Acts chapter 1, we kind of get the finishing of this. Matthew ends right there, but Acts tells us that there was actually a little bit more that he said. In Acts chapter 1 and verse 8, We read, But ye shall receive power, after that the Holy Ghost is come upon you. And ye shall be witnesses unto me, both in Jerusalem, and in Judea, and in Samaria, and unto the uttermost part of the earth. The uttermost part of the earth. So, using this principle of beginning closest to home. They were to start in Jerusalem, then they would go to Judea, then to Samaria, then to the uttermost part of the earth. I don't want to reinvent the wheel here, as this has been pointed out so many times. I imagine every one of us have heard this basic idea, this basic principle, that it starts closest to home, and it moves out from there. And tying that in with the verse that we started with in Jude. Who is Jude written to? Jude was written to them that are sanctified by God the Father and preserved in Jesus Christ and called. So Jude was written to all Christians. Jude wasn't to a particular individual or even a particular group of people who were ordained or licensed in a particular office, but rather to all people who are believers in Jesus Christ, who are sanctified, called, chosen. To all of them He tells them, with some people have compassion, make a difference, and others save with fear, pulling them out of the fire, hating even the garment spotted, by the flesh. And so, from that I gather that there is a sense in which every Christian ought to be doing the work of an evangelist. There is a sense in which every Christian has a duty to promulgate the gospel, as Webster defined that work. But moving beyond just that general idea that Jude being written to all Christians, telling us to use these different methods in saving some, making a difference in the lives of some, we're told all throughout Scripture, both in the Old Testament and the New, of individuals who are doing this very thing. I'm going to look at Three points this afternoon on the whos. Beyond just the office of an evangelist, we're going to see in Scripture that parents are to bring the Good News to their children through Scripture. We're going to see that a lost spouse is called to be evangelized by a saved spouse. in Scripture. And we're going to see that in every relationship we have, even outside of those that are familial, that we are to be bringing the Gospel. You see, evangelism is not just going to the uttermost parts of the earth. Evangelism starts in Jerusalem. It starts at home. It starts with your closest relations. And if we can't bring ourselves to speak clearly and boldly the truths of the Gospel to your lost parent, or your lost brother or sister, or that lost co-worker that you see every day, then how are we even supposed to engage in a discussion as to whether or not you ought to go to the uttermost part of the world? You haven't yet begun to obey the charge that Jesus gave. Turn to 2 Timothy chapter 1. Back there. We were in 2 Timothy just a moment ago. But in 2 Timothy chapter 1, and the 5th verse, Paul recollects to Timothy, that he says, when I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice, and I am persuaded that in thee also. Interestingly, surprisingly almost, we don't hear of his grandfather or his father. There's been a lot of speculation on that fact. But certainly we see, beginning with the grandmother, who was saved first. Then Paul also saw faith in the mother. And then, by God's good grace, Paul came to see faith in Timothy also. We don't necessarily see by this text that there was faith that came all at the same time. but rather it was first in Lois, and by Mother Eunice, and now he is persuaded that it is in Timothy also. Without a clear exposition to that sense, we read between the lines here the idea of a mother teaching her son, and a grandmother teaching her daughter, the mother. and a grandmother teaching her grandson. We see a familial relationship here, where the Gospel, the faith that was in Lois, and then was in Eunice, and then was in Timothy, was being taught. In a real sense here, Lois and Eunice, I deduct by the text, were doing the work of an evangelist. with Timothy, and perhaps Lois with Eunice. We have here the idea to that sense. Very clearly in the Old Testament, in the first book of the Bible, in Genesis chapter 18 and verse 19, we read this testimony that God has of Abraham. where he said, For I know Him that He will command His children and His household after Him, and they shall keep the way of the Lord, to do justice and judgment, that the Lord may bring upon Abraham that which He hath spoken of Him. We don't read here that Abraham's faith was somehow mysteriously transferred to his children and his household, but that they were commanded after him. That the fact that they would keep the way of the Lord to do justice and judgment is clearly based upon the fact of the commandments of Abraham toward his children and toward his household. Abraham was, like Philip, the evangelist. He was teaching his children and his household first and foremost to keep the way of the Lord. to do justice and judgment. Of course, we already went through, it's been three years ago now, but in Job chapter 1 and verse 5 we read, that it was so when the days of Job's children's feasting were gone about that Job sent and sanctified them and rose up early in the morning and offered burnt offerings according to the number of them all. For Job said, it may be that my sons have sinned and cursed God in their hearts. Thus did Job continually, Job being a continual evangelist to his children, sending to them, sacrificing for them, regularly interceding for them before God, and not only in a detached way, but in that phrase that he sent to them, they were at the very least aware of what he was doing, and the idea really is that they were involved in what he was doing. As we get into some of the other hows of more public evangelism, and I call you to be evangelists with those who you come into contact with, remember this, that your first calling is to your family. That to be an evangelist, be first evangelizing your family. Regularly be putting the Word of God before them. Regularly let prayers be going up in their ears for them. Regularly be explaining to them the truths of the wickedness and deceitfulness of their hearts outside of Christ and their need for faith and repentance in Jesus Christ. Your first responsibility as an evangelist parent is to your children. I read an article this week, I believe it was, that said that Islam will be the predominant religion in the world by 2070. believe was the date. And here is what the people who were writing this article were basing it on. Right now, it's like Muslims are 21% of the world's population and Christians, now that's including Catholics and who knows what else, but people who claim to be Christians make up like 38%. It's a pretty wide gap between so-called Christians and Muslims. But here's what they were basing that on. Muslims are having an average of 3.1 kids, and Christians are having an average of 2.7 kids. And the most common disciples of any religion are the children. Now that's not a promise that every one of your children are going to be saved. Nor is it a promise that every one of the Muslim's children are going to adhere to the proponents of Islam. There are people who believe those tenets who are converted all the time, or who convert to atheism or anything else. But simply based on the average number of children who follow their parents' religion, and the amount of children that were being born, is basically the only factor that they were basing that on. And certainly we see that to be true in experience, and we find that to be true in essence in the Word of God. Where we're commanded to be raising our children up in the ways of the Lord. We're to be following that example of Lois and Eunice, of Abraham and of Job. To be evangelists to our children. Secondly, the scripture clearly describes to us how a saved spouse is supposed to interact with an unconverted spouse. And that's in 1 Corinthians chapter 7. And, in these verses, we also read about the children. 1 Corinthians chapter 7, I'm going to read verse 14 and then verse 16. For the unbelieving husband is sanctified by the wife. and the unbelieving wife is sanctified by the husband. Else were your children unclean, but now are they holy. For what knowest thou, O wife, whether thou shalt save thy husband? Or how knowest thou, O man, whether thou shalt save thy wife?" In the initial reading of this text, there's two errors that are common to it, and are clearly understood when we understand what Pastor Michael was talking about this morning, the meta-narrative of Scripture. The first is not that the wife saves her husband, or that the husband saves his wife. Obviously, God saves the husband and God saves the wife. But he's talking about this is one of the general means, this is one of the most common means that God will use to save an unconverted individual if they're saved to a converted individual. How do you know if God's not going to use that as the means by which your unconverted spouse might be converted? Not that you can save them. Of course you can't. But perhaps your evangelism your submissive living wife, your godly leadership and dwelling with knowledge husband, might be the means that God uses to convert them. So, first, let's make sure we understand that we're not saying that any man is saving another man, but that God is using man as means. Secondarily, we do not read here that it's a guarantee. And that's an error that's commonly read. For the unbelieving husband is sanctified by the wife. And the unbelieving wife is sanctified by the husband. Else were your children unclean, but now are they holy. And so we read that sometimes, and we think, well, he's saying that that always happens. But when you read it in the context of verse 16, you see very clearly what he's saying. How do you know whether that's what God is going to do. In fact, there's a very good probability that that may be what God does. Don't think if you are in a marriage where your spouse is unconverted, that they are guaranteed to be converted because you're converted. That's not what the text is teaching. It's not teaching that the lost wife will automatically be saved because she has a saved husband, or that the lost husband will automatically be saved because he has a saved wife, or that the lost children will automatically be saved because they have a converted parent. but rather that that is the general means, the common means that God uses to bring salvation many times to a lost individual. And so when you read that, that God often uses a saved wife to convert an unbelieving husband, or a saved husband to convert an unbelieving wife, or saved parents to convert unconverted children, that this is one of the most common means. Now, it may be that God saves them by reading a book authored by someone else. It may be that God saves them through a sermon that was preached by someone else. But even in that, you've been careful in the reading material that you've put in front of them. You've been careful in bringing them to church, whether it be a spouse or children, that God would use your influence in their lives that way. 1 Peter chapter 3, is a little bit more controversial as far as whether he's really talking about an unconverted spouse here or simply a disobedient back-flighting, if you want to call it that. I don't really like what that word has come to mean. But the general understanding, the orthodox understanding, is that this is talking about an unconverted 1 Peter chapter 3 and verse 1, Likewise ye wives, be in subjection to your own husbands, that, if any, obey not the word. They also may without the word be won by the conversation of the wives. Now, this doesn't mean... Again, I hate to qualify everything I'm saying here, but I want to make sure we're not sliding into error in what we're reading here. This isn't saying that they're saved outside of the Word of God. that simply a mute wife can cause her husband to be saved without him ever hearing the Word of God. You know, faith comes by hearing, and hearing by the Word. But what he's saying here is that one of the ways in which converted wives can evangelize their husbands is not by preaching to them all the time, but by being obedient to Scripture in their relationship. And when they're obedient to Scripture, and when they're being submissive, and when they're being gracious toward their husbands, that God says, without them preaching at their husbands, they might be won by that conversation, that godly living, that lifestyle of the converted wife. So, bring that Gospel, that Good News, that Evangel, not only to your children, but if you happen to be, and looking around, I don't know that anyone's in a relationship with someone who is a professed unbeliever, but if that's the case, then there is a command, literally, for you to live and to speak in such a way that the Gospel would be recommended to the unconverted spouse. And then lastly, I mean, what are we going to do? We could take all the time to talk about your responsibility to share it with your friend who may be unconverted, your co-worker who may be unconverted, your sibling who may be unconverted, your aunt who may be unconverted, your uncle who may be unconverted, your grandparent who may be unconverted. But we find that general principle in the scriptures. Turn over to Acts chapter 4. In Acts 4, verses 18-20, I want you to see how this builds. We're going to try to think through these verses, okay? Acts 4, verses 18-20. And they, the ruling Jews, the magistrate, if you will, they called them, these disciples, these apostles who were preaching, and commanded them not to speak at all, nor to teach in the name of Jesus. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard. So, Peter and John say, we have to preach the gospel. That's one thing that as a magistrate you can't tell us not to do. And they base that on two facts. One, that they were commanded of God. Because that's what he says. I'm having to make a decision here, whether to obey man or God. So the idea here is that they were commanded by God to preach the Gospel. The second reason they give is that we cannot but speak the things which we have seen and heard. So having experienced these things, in the realest sense possible, not just emotionally, not just mentally, not just physically, but all of the above, Having experienced the truths of the Gospel, it is God's command that we share that, that we speak to others those things. Now, we might say, that they were simply referring here to that Great Commission. The fact that Jesus told them, go ye into all the world and preach the Gospel. Teach them to observe all things, baptizing them in the name of the Father, the Son, and the Holy Ghost. And certainly that's true. And if that's the case, then they're very clearly calling Jesus God here. Because they said it's better to obey God or man. So if we're going to obey God, we have to obey Jesus. And Jesus is God. So even in their qualification, even in their explanation, they're preaching the Gospel. Jesus is God. But, it's interesting that they didn't leave it off there, but they said, we cannot but speak the things which we have seen and heard. So to them, it's more than just the fact that they were commanded, but it's like that prophet who said, when I attempted not to speak, it was like a fire shut up within me. I couldn't help myself but speak. Now I deduce from that, That's someone who has truly and fully experienced conversion. Not that conversion is simply an experience. But someone who has, in every sense, been justified by God through Jesus, had that applied by the Spirit, and has seen that change in their lives, that they feel the same compulsion upon them. that this compulsion is so strong, that the necessity to share the truth of this is not simply a duty because of command, but is a necessity because of life, and because of the reality of it, and because of the reality of the doom of the world around them, That understanding the reality of the doom of the lost man, and of the joy and salvation of the converted man, that not to share that would be as though they were disobeying the direct command of God. And if that's the case, then the Great Commission does go beyond just the licensing of eleven men. and goes to the more general principle of the disciples of Jesus, have this call upon their life, and not only a call upon their life, but a burning within them to share the truth of this. The debates that go on as to, well, is the obvious layman supposed to be evangelizing, or is it just the duty of particular evangelists and pastors and things of that nature, I would think, based on the Scriptures, based on experience, based on knowledge of what the Scripture says is true and what we see going on around us, that there wouldn't be a Christian who would want it to be any other way, but that they too were allowed to share the good news of the Gospel with everyone they came into contact with. that what they have seen and heard, they saw who they were before and they see who they are now. After what they saw as to what they heard of what they were before and what they hear coming from their own lips now, they say, how could that have happened that the words that I heard before were blasphemy and the words that I hear now are praises? After what I've seen and heard, I can't not share it. I must speak of Jesus Christ. If He is the center of our lives, if He is everything that we base our lives around, if He is the reason for which we do everything we do, if we are regulative in the way that we obey the Word of God, then it would be impossible for us to speak at all without speaking of Him. Because He's everything. He's the reason we work the way we work. He's the reason we're faithful to our spouse. He's the reason we're a good parent. He's the reason we're a good neighbor. He's the reason for it all. And He's the final end of it all. And He's the beginning of it all. How then could we ever be expected not to speak? And then, lastly and closing, We go back to where we started in Jude verses 22 and 23. Where again, Jude writing to them that are sanctified by God the Father and preserved in Jesus Christ and called. He tells them basically to employ the same strategy that Paul said he used. to become all things to all men that I might by all means win some. In the places where you can have compassion on some, and with compassion and tender-heartedness, you can make a difference in their lives. You can share the Gospel with brokenness, and with humility, and with tenderness. And there are others who will have to be saved with fear, that the fear of God is put into them by a clear explanation, a pronouncement of the wrath of God that is on unbelievers. As if you were pulling them out of a fire. As if they had leprosy. And you hated that garment that was spotted with the flesh. And you wanted them to be cleansed of that leprosy. You wanted them to be pulled out of that fire. So you tell them, leprosy kills you. Fire will kill you. And with John Owen, be killing sin or it will be killing you. Repent and believe the Gospel because the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness." So who is to be an evangelist? And every sense we all are. Not in every sense. There are senses in which perhaps not every one of you are supposed to be standing on a stool preaching. I'd say probably half of you don't have that calling on your life just by your gender. But, as mothers, as grandmothers, as aunts, as uncles, as brothers, as fathers, as husbands, don't preach the Gospel if necessary use words. Preach the Gospel with your words. Teach your children of Jesus Christ. Speak of the truths of Christ's death and resurrection to your parents, to all those, your co-workers, everyone you come in contact with who is unconverted. Tell them that there is a Savior and that they are sinners. And share that Gospel. Let's pray. Father, we thank You for Your Word. We're so grateful for the truth that You saved us from ourselves, from sin, from the devil, from Yourself, from the wrath of God. We were plucked from the fire. And we thank You for that. And we ask that You would make us passionate ambassadors, as though it were God Himself speaking to those who we love, commanding them to repent and believe the Gospel. Give us boldness. Give us clarity in our understanding. Give us faithfulness in our relationships with people that we deal with on a daily basis. That we would not grow lackadaisical, but instead that we would continue to be good evangelists. To bring good tidings of great joy to all people. For your own namesake. For the glory of your name, which is above every name. We pray this in Jesus' name and for His sake. Amen. God bless you. Have a good afternoon. I'll see you Wednesday night, Lord willing.