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  1. allen32's Sermons & Devotionals

    A sermon by allen32

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  2. AVBibleBeliever's Sermons & Devotionals

    A sermon by AVBibleBeliever

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    AVBibleBeliever

    A sure key to successful Christian life lay here in these 7 verses. I had a man once tell me, “Those books are for Pastors” I think over the years as many try to systematically teach doctrine they have inadvertently caused a separation of Church leadership and layperson, something the Bible was truly never meant to do. In every instance of Christ's teaching he tried to show the leaders were no better than the followers, as a matter of fact Paul taught that they were of a higher accountability because they were teaching the word.

    So I am going to give you a little hint here. These books are written to INDIVIDUALS and each person of the body of Christ is an individual and yet we are all one in Christ. These books are books for individuals and as such we should pay closer attention to them. Not just for leadership but personal spiritual growth. Remember that each person in Christ teaches with their words, actions and life style. The first step we see here in these verses is we are to be strong in the Grace.

    1) You Must Be strong in the Grace
    Vv 1 ¶ Thou therefore, my son, be strong in the grace that is in Christ Jesus.
    A major prOBlem in the church today is a misconception of what grace is. Grace is not freedom to sin without any repercussions. That was a prOBlem in the early church as well when Paul wrote, Romans 6:1, 2 What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein? While Paul taught by his very life style how to live in this grace, many Christians today have not been taught by the example of others or their leaders how to be strong in the Grace. And like all of our life it is by faith.

    So many have taken on a “oh Well I am a sinner saved by grace” instead of “I am strong in the Grace that is in Christ Jesus.” While that first statement is true it is of our past condition but in our present condition we are no longer alive to sin but alive to righteousness. This is where the true understanding of Grace lay.
    Grace is the Power no longer to sin. Before I was saved I could do nothing but sin and even my good deeds were sinful. But once I was saved by grace through faith I was empowered by the Holy Ghost no longer to sin.

    2) You Must Commit This Grace to Others
    Vs 2 And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.
    This is not about teaching doctrines or denominational creeds this is about committing the teachings of a Life Style to others that they may do the same. This is where the weakness in the church lay as the wrong idea of grace is taught and no one living it out for others to see and learn from as living ensamples.

    3) You Must Endure Hardness by Grace
    Vs 3 Thou therefore endure hardness, as a good soldier of Jesus Christ. No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.
    A Christian must learn to endure hardness. I know it is real easy for me to go to the Greek and try and change the English word to another to make it understandable. But if I can’t understand this word in English how will I ever know it in the dead language of Koine Greek? While hardness could imply hardship it would have broader meaning when we learn it as hardness.

    Hardness is a unique word used only 7 times in the Bible and this reference being the 7th. To establish the meaning we must look at all the verse especially the first one and in all the other 6 uses it has to do with mans heart and I see no reason for that meaning to change here.

    In the past soldiers were the local police. There is one thing I have OBserved in police and that is that the people they are employed to protect often are very hard toward their actions and duties. When the police or military are called forth to take action during a disaster, the police and soldiers have to put up with a lot of opposition and hardness from the people.
    Understanding that men hearts are hard against those in leadership over them or in authority it is in like manner today many men of God when trying to minister the gospel of Grace find themselves in a world that in opposition or hardness of heart to the message of the Gospel. This we, both the layperson and the leader, must endure this hardness toward the gospel and the teaching of Grace, keep at our walk and the message until we have finished our own course and calling in Christ. We must learn to endure this hardness just as soldier/police has been trained to endure hardness.

    4) Vs You Must have singleness of Heart of Grace
    Vs 4 No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.
    Another truth we see in these verse is if you are serving Christ with a double minded heart you can’t fully serve him. I have a friend who has been saying for years he wants to serve the Lord in the mission field but yet he always has one more thing he must do before he can go. And as of yet he still is not in the mission field. No, if God calls you to go, you go. If he calls you to do a work, you do that work, but don’t serve God with a double minded heart, serve him with singleness so you can please him who called you.

    5) You Must Strive to Master Yourself in the Grace
    Vs 5And if a man also strive for masteries, yet is he not crowned, except he strive lawfully.
    Sin comes easy in our life and if we truly want to live in the grace of God we must reckon ourselves dead to sin and alive to righteousness. You must strive or work hard at your sanctification. That is to separate yourself from the sin that so easily besets us. As you do this you are working out your own salvation just as Paul encouraged us in Php 2:12 ¶ Wherefore, my beloved, as ye have always OBeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. When striving correctly with The holy Ghost and the word of God as our guide we will be working out our salvation.

    6) You Must be First Partaker of the Fruits of Grace.
    2Ti 2:6 The husbandman that laboureth must be first partaker of the fruits.
    A Husbandman is what we call a farmer or one that grows plants. Whether flowering or fruiting plants grow in a certain way and must be cared for in order to bring forth abundant fruit. But if a husband has no fruit to partake of then he also has no fruit to share with others.

    Your Christian walk/life is like a plant and you are to care for your walk as you would a plant in order to bring forth fruit. Now you can let it grow wild and un-manicured and the result will be less fruit. But if you manicure or prune it properly then you will cause it to produce more fruit. Jesus taught this in John 15:1-8 ¶ I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. 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. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. Through the strength of the Grace that is in Christ Jesus we should all be bearing more and more fruit.
    So if you are a branch and you have had fruit in your life, God will allow you to be purged meaning he will remove parts of the branch in order that more fruit will come. We call this pruning. Notice that the branch first brought forth fruit to begin with. A branch first has to show it is capable of bearing fruit. Once it does then it is pruned so the branch will thicken and this will allow it to be able to handle the weight of more fruit. Example that pulls all these points together.

    7) You Must understand It is the Grace of God
    Vs 7 Consider what I say; and the Lord give thee understanding in all things.
    This Grace is of God and he first gives it in Salvation which only comes through faith in the finished work of Jesus Christ on the cross. Then you must continue to grow in that grace through faith as well. Col 2:6 As ye have therefore received Christ Jesus the Lord, so walk ye in him: Peter also teaches 2Peter 3:18 But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.

  3. 2bLikeJesus' Sermons & Devotionals

    A sermon by 2bLikeJesus

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  4. kenjen's Sermons & Devotionals

    A sermon by kenjen

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  5. Genevanpreacher

    A sermon by Genevanpreacher

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  6. He Addeth No Sorrow

    A sermon by Musician4God1611

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    Musician4God1611

    There is a balance to life. Everything we do is, or should be, by balance. However, balance does not necessarily mean in even proportion. For instance, if I want a good balance of flour and yeast in my bread, I will surely not use the same amount of yeast as I do of flour! Life is the same. Different situations call for different proportions, and sometimes the balance is somewhat hard to find.

    This morning, I was looking in the back of my Bible and I saw a thought that I had written down a few years ago. "The difficulty I find in my Christian life is that, when I should be a man, I am a child, and yet when I should be a child, I am a man." Let us consider what the Scriptures say. I Corinthians 13:11 says, "When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man , I put away childish things." And yet, when you look at Mark 10:15, we see Jesus say, "Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein." So where is the balance? When do we be "as a little child" and when do we "put away childish things"? The difference, I believe, is the difference between childish and childlike.

    The word childish is defined as, "Belonging to a child; trifling; puerile (boyish, immature). However, the word childlike is defined as, "Resembling a child or that which belongs to children; becoming a child; meek; submissive; dutiful; as childlike obedience."* Notice the difference in the following: one is to belong to a child and one is to resemble a child. Let me give you an example. I am, and always have been, a bit of a cut-up. Now I have often been accused of being immature because of this; however, if I was childish, I would have no sense of when to cut up and when not to. Hence, we see that the difference between being childlike and childish is that being childish applies to all the aspects of children, whereas being childlike applies to the excellency of children. Spurgeon put this way, "It would be a good thing for us all if we had never stopped being boys and girls, but had added to all the excellencies of a child the virtues of a man. Surely, it is not necessary to kill the child to make the saint?"**

    So, in my Christian life, there comes a time when I should be more like a child. Children tend to be more forgiving. How often have we seen two children squabble one minute, and be best of friends the next, as if the incident had never happened. How blessed it would be if we could find this in our own life. Unfortunately, adults tend to be much too full of pride to do this. Children tend to be trusting. We as Christians do not trust God. Whatever our reason is, we lack trust. Children are quick to love. However, adults tend to look for a reason not to love people. Why? Simply because we like to feel sorry for ourselves.

    And yet, in my Christian life, there comes a time for me to be a man. A child, by nature, is fearful. A man (or adult) should not be. Isn't it funny that a child's fear is far less damaging than an adult's, simply because a child knows how to trust. Adults when they fear, also refuse to trust. A child tends to be dramatic. Unfortunately most people do not grow out of this. A child is mostly selfish; they have to be taught to think otherwise. The problem is, many of the adults instructing them to not be selfish are often selfish themselves.

    I finish with a very sobering thought from Spurgeon. "Do not others expect from children more perfect conduct than they themselves exhibit? If a gracious child should lose his temper, or act wrongly in some trifling thing through forgetfulness, straight way he is condemned as little hypocrite by those who are a long way from being perfect themselves."*** Let's stop being so childish, and start being childlike.

    *All definitions are taken from the Noah Webster's 1828 dictionary.                                                                                                                                                                                            **Spiritual Parenting pg. 17                                                                                                                                                                                                                                                          ***Spiritual Parenting pg. 18

  7. Alan

    A sermon by Alan

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    Alan

    As the prophet Jeremiah, Ezekiel, and Hosea prophesied, one day, the Good Shepherd, the Lord Jesus, will gather the remnant of the Jewish race, back to the land of Israel. The gathering of the nation of Israel, as prophesied by the Lord Jesus in Matthew 24:29-31, will exceed the gathering of the children of Israel by Moses as recorded in the book of Exodus. The gathering of the children of Israel from Egypt by Moses will pale in comparison to the gathering of the children of Israel by the Lord Jesus. 

     

    I do hope that this message will be a blessing, and an encouragement to your heart and life.

     

     

  8. Jordans writings.

    A sermon by Gorship

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    Gorship

    Genesis 1:1
    1     In the beginning God created the heaven and the earth.

    We will be looking at this text today. I would like to first however, do some equipping for all of us. To some this may be review and to some this is completely new. Before we get started in the first verses of scripture, I would like to look at the nuts and bolts of how we are going to understand our Bible. Further to that I think we should look at why it’s the Bible we study. How do we know its trust worthy? And then finally how do we understand it. This is to empower you all with the ability to know how to always be able to hold yourself and others accountable to the teaching they try and give you. There cannot be growth by hindering anyone from proper spiritual growth and understanding of the Bible. This is not to say that you all are interpreting scripture wrong. I have no way to know that or not, that’s why it may be review in spots for some. New information perhaps for the younger people and all around strengthening to your walk in faith.

     

    Let us pray and Begin.


    First: Why the Bible and not a different religious text?

     

    My first stop in helping to answer this question was to turn to a big brain. Ravi Zacharias for those who don't know is a very intelligent apologist. He writes the following.

     

    Ravi Zacharias wrote on a blog the following:

     

    “With the numerous religions in the world, how can Christians claim exclusivity? I am often asked this question in different settings. But I’ve always been fascinated by the fact that the Christian faith is the only one that seems to have this question posed. The truth is that every major religion in the world claims exclusivity, and every major religion in the world has a point of exclusion.

     

    Hinduism, for example, is often represented as being the most tolerant and accepting of other faiths. That is just not true. All Hindus believe in two fundamental, uncompromising doctrines—the Law of Karma, and the belief in reincarnation. These will not be surrendered. In fact, Buddhism was born out of the rejection of two other very dogmatic claims of Hinduism. Buddha rejected the authority of the vedas and the caste [sic: Ritual purities] system of Hinduism. The issue here is not who was right or wrong. The truth is that they were systemically different—both claiming rightness.

    Islam, as you know, is very clearly an exclusive claim to God. A Muslim will never tell you that it doesn’t matter what you believe or that all religions are true.

    1. But before we get upset with such claims, let us remember that it is the very nature of truth that presents us with this reality. Truth by definition is exclusive. Everything cannot be true. If everything is true, then nothing is false. And if nothing is false then it would also be true to say everything is false. We cannot have it both ways. One should not be surprised at the claims of exclusivity. The reality is that even those who deny truth’s exclusivity, in effect, exclude those who do not deny it. The truth quickly emerges. The law of non-contradiction does apply to reality: Two contradictory statements cannot both be true in the same sense. Thus, to deny the law of non-contradiction is to affirm it at the same time. You may as well talk about a one-ended stick as talk about truth being all-inclusive.
      1. Christ is either the immeasurable God or one dreadfully lost. Apply the tests of truth to the person and the message of Jesus Christ. You see not only his exclusivity, but also his uniqueness.”(http://rzim.org/a-slice-of-infinity/point-of-exclusion/)
      2. So where does that leave us? We must not be surprised at truth claims but we must test them before we believe them. If the test demonstrates truth then we are morally compelled to believe it. And this is precisely the point from which many are trying to run. As G.K. Chesterton said, the problem with Christianity is not that it has been tried and found wanting, but that it has been found difficult and left untried.


    There is a method of testing a worldview that is attributed to Dr. Zacharias, (that I can’t seem to find a source for) called the 3-4-5 method

    1) A worldview must pass 3 tests:


    - Logically consistent: It cant contradict itself

    - Empirically adequate: It has to match what we see in reality

    - Existentially relevant – Its teaching must speak directly to how we live our lives.

     

    2) A worldview must answer four questions:

     

    Origin – Where did I come from?
    Meaning – What am I worth?
    Morality – Why is it wrong to do things/ or is it wrong to do certain things?
    Destiny – Where am I going when I die. If anywhere.
     

    3) Five academic disciplines used to study the worldview

     

    - Theology: Study of God

     

    - Metaphysics: the study of what is real

     

    – Just a note: Can you believe we have to talk about this now? We have masses of children who cant decide if we are really here or not.

     

    - Epistemology: The study of how we can know things

     

    - Ethics: The study of moral right and wrong.

     

    - Anthropology: The study of what and who humans are.

     

     

    The beauty of boiling every worldview and faith to these points is there is no need then to read every piece of literature of a certain faith. Once a worldview breaks a rule it is falsified.

     

    For example: Islam denies the death of Jesus on the cross. Islam cannot comprehend a prophet, being killed. Therefore Jesus in the Qur'an was caught up before death and perhaps switched with someone else. All the other historical evidence shows Jesus died. Greek history, Jewish history. Therefore something is fundamentally flawed.


    Now that would be a Philosophically motivated answer to the question of why Christianity. If your interested in those types of discussions, Ravi Zacharias' ministry has a ton of info and I highly encourage you to check them out.


    Perhaps you feel like the late Adrian rogers and that “Philosophy is the study of things we already know… using words we can't understand.”


    How about this then perhaps?

     

    Fulfilled Prophecy as a proof of authenticity of the Bible.:

     

    Looking just at Jesus, He fulfilled 333 prophecies from the Old Testament. Here are a few.

     

    His Virgin Birth. (Isa 7:14; Mt 1:23)
    His Bethlehem Birth. (Micah 5:2-3; Mt 2:5-6)

    His flight to Egypt. (Hos 11:1; Mt 2:15)

    His Childhood in Nazareth (Isa 11:1; Mt 2:23)

    His Healing ministry (Isa 53:4; Mt 8:16-17)

    His betrayal money by a friend for 30 pieces of silver (psalm 41:9, 55:12-14; Zech 11:12-13; mt 26:14-16, 21-25)
    The betrayal money used to purchase a potters field. (Jer 18-14; 19:1-3; Zech 11:12-13; mt 27:9-10)

    His scourging and being spat upon. (Isa 50:6; Mt 26:67; 27:26)

    His crucifixion between thieves. (Isa 53:12; Mt 27:38; Mk 15:27-28; Lk 22:37)

    The piercing of His hands and feet (Psalm 22:16; Zech 12:10; mk 15:25)

    The ridicule and mocking as He hung on the cross (psalm 22:7-8; Lk 23:34; Jm 19:23-24)

    His resurrection (Psalm 16:10; Mt 28:2-7)

    His ascension. (psalm 24:7-10; Mk 16:19; Lk 24:51)


    If one prophecy was fulfilled that would be neat. However that’s only 13, of some 300+ prophecies. Just for Jesus alone. Bearing in mind the following.

    The Bible is technically 66 books not 1
    Written over a period of approx 2000 years
    by ~40 different authors

    over 3 continents

    from three different languages.

    Keeping all consistency and free of error. Some STILL critique the Bible and say it was fabricated for gain.

    1) looking at the above how on earth would that even be possible.

    2) For what gain? The Bible is a book stained in martyrdom for the cause of Christ. No story of a man using God for gain ended well for that man.

     


    So those would be two different ways to come to the conclusion that the Bible is the true text holding Gods word. There are certainly more ways to delve into this topic, for time I will stop there. Resources if your still interested, would be places such as Gotquestions.org, carm.org, RZIM.org, answersingenesis has been delving into these things, same with places like the ICR, and creation.com lots and lots and lots.

     

    So we know the Bible is our source for truth, how do we know we can trust what we have.


    Inspiration: Crash course in Bibliology.

     

    First thing to note: Inspiration means to be “God Breathed” therefore came straight from the mouth of God.

     

    A few false views (there are tons):

     

    Natural inspiration theory.

    This view says that the bible was simply written by “inspired men” just as anyone is inspired when they write a novel or a story

     

    Partial Inspiration theory.

    As the name suggests this gives the idea that portions and parts are inspired, however others are not. The decision of what is inspired work and what is only mans words are left up to each individual interpreter.

     

    Mechanical dictation theory.

    This view is that God mechanically moved the hands of the writers. No personality or person(s) distinct vocabulary or influences are shown in the text.

     

    A Biblical view of inspiration:

     

    Verbal plenary inspiration.

    That is each and every word in the Bible is the words of God. Written by men while fully keeping their own writing style, vocabulary and influences intact.

     

    What about preservation: Here at Bethel we have made a distinction as “The King James type”. From a leadership point of view we have taken that position and while not everyone who comes through these doors as a whole may agree with the view. That is where we currently stand. So what does that actually mean? We would say that the copies from originals to English we believe to be preserved. I would personally urge you that if you hold to this view strongly like even I do myself, let us not beat people with our convictions.

     

    More information on VPP -> From the dean burgeon society:
     

    What does VPP mean? “Verbal” means “every word to the jot and tittle” (Ps 12:6-7, Matt 5:18). “Plenary” means “the Scripture as a whole with all the words intact” (Matt 24:35, 1 Pet 1:25). So VPP means the whole of Scripture with all its words even to the jot and tittle is perfectly preserved by God without any loss of the original words, prophecies, promises, commandments, doctrines, and truths, not only in the words of salvation, but also the words of history, geography and science. Every book, every chapter, every verse, every word, every syllable, every letter is infallibly preserved by the Lord Himself to the last iota.

    VPP extends past just the originals, the question is can God keep His word intact from one language to the other. Dean burgeon society like we here at bethel feel God has done just that into the English language with the KJV. There are still numerous projects to take the proper source texts and get them into other foreign languages and we should be praying for those and supporting if we can.

     

    Now that we know why the Bible, how it got inspired, and that we have what was written from time past in our hands today. How do we understand it.

     

    Hermeneutics:


    Instead of going through every different way some people come to interpreting the Bible, lets first look at how not to do it.


    Things not to do:
    1-Don't make a point at the expense of a text; This is known as the deductive method, or     Eisegesis we do not approach a text with our conclusion set. Emotions have a sneaky way to getting into our conclusions before we have even read the text.

    2-Think not of “what does the passage mean to me”, but rather what does the passage mean. What was the author getting across, and to what people? and knowing that! What is the implication of this truth?

    2a-Generally; there are not multiple literal meanings to the text.

     

    While some few passages are indeed both prophetical and historical, we must use the principles outlined in a few moments to be sure that is what’s happening. Otherwise as a general rule plain meanings in scripture are singular in interpretation.

     

    3- Don't spiritualize or allegorize a text.

    Eg: Davids slingshot that flung the stone that killed Goliath: The sling shot is the church and the rock are missionaries we send out to slay the false faiths in remote areas where we send them.

     

    The following is not the plain sense of the text and therefore makes no sense to claim. It sounds nice to the ears, and could make any man behind the pen feel like he's unlocked some sort of new meaning. I would submit there are no new meanings, scripture is clear, literal and singular in meaning.

     

    Through prayer and the guidance of the Holy Spirit in illumination (Think of a light bulb turning on; That is a supernatural assistance in guiding our knowledge and wisdom of a text, it is the spirit opening our eyes to see what God is saying) we attempt understand the word through:

     

    Historical grammatical interpretation: Exegesis (to draw out)

     

    -Literal principle: Interpret the scripture according to normal language.

     

    -Historical context: How the people think, the politics, what was going on in that time. What was the city like, what where the social pressures, customs. Etc.

     

    -Grammatical principle: look at the language, the syntax, the way things are arranged.

     

    -Synthesis: Scripture interprets scripture.

     

    -Practical principle: What are the implications of this.

     

    We are attempting to reconstruct the setting so we can understand ancient documents. We want to drop ourselves into that time and period while knowing the customs and beliefs at the time. Then see where else in scripture we see similar things and draw out the truth from the text. Then not ask “what does it mean to me” as that could lead to all sorts of weird theology. Rather ask what are the implications of this? What do I know now that I can apply practically to my life.


    I hope that helps equip you a bit more, to hold yourself, me, any teacher accountable. Its never wrong to ask “Where do they get that idea from?” and go looking.

     

    Ok Part 2!

    Genesis “Book of beginnings”:

     

    Now before we start lets ask this important question is Genesis Historical or allegory? (Biblical support for historical). It is my opinion that without taking hermeneutic jumps you must land on a literal historical view.
     

    1) Other authors taught a literal creation event:

    Psalm 90:1-2
    90 Lord, thou hast been our dwelling place in all generations.

    2 Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.

    -------------

     

    Colossions 1:12-17

    12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:

    13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:

    14 In whom we have redemption through his blood, even the forgiveness of sins:

    15 Who is the image of the invisible God, the firstborn of every creature:

    16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

    17 And he is before all things, and by him all things consist.

    --------------

    Hebrews 11:3

     Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.

     

    The writing:

     

    From one verse we can't delve to deeply into the structure of how Genesis is written, however we will see that the language it self is not written using allegorical words that imply personal interpretation. Genesis is written as a historical document. (a quick example would be the use of the word day yom followed by a number is always indicative of a 24hr period of time, which is what we find in genesis)
     

    Opening Genesis:

     

    In a brief sentence I would like to echo a sentence I learned in FBI. “Genesis is the story of the beginning of the Redemption of man through the promised seed of Abraham.

    Note this point: “THROUGH THE PROMISED SEED OF ABRAHAM”. We will get to this later in Genesis but it is extremely important we always remember this point. The Jewish people have been and still are apart of Gods plan. This will help you understand scripture from end to end.

     

    “In the beginning God created the heaven and the earth”

     

    First what do we learn immediately?

     

    1) God lays out clearly summarizes what He did, and leaves no doubt of His creative work, and His alone.

     

    In the beginning God

    a) This disproves atheism.

    1) because everything must have a beginning, and everything with a beginning must have a cause. A watch needs a watch maker and the universe begs for a creator. We need an un-caused first cause for the universe. This is and must be God.

     

    B) disproves evolutionary thought: God created everything, there is no mention of a half baked creation and a period of waiting. Furthermore the Bible goes on to call everything very good at the end of creation week, billions of years of cancers and death and disease would not be a perfect creation by any means.

     

    c) Disproves pantheism. (Pantheism identifies God with the universe. The Universe is God. This is where ideas like karma come from) we see Biblically God must be and is apart from His creation. Also God created Ex Nihilo That is “out of nothing”, not a “reconstruction of the pre existing universe)

     

    d) Disproves polytheism. (ie many Gods)
    The Bible here speaks of one God. Now just some… information on this word God I found extremely fascinating and hopefully I dont lose you but rather peak your interest a bit.

     

    So lets pause for a second on this. We're going to get technical, so bear with me for a moment as I attempt to unpack a thought here.


    It should be noted the ENGLISH word here “God” is the Hebrew word Elohim → Elohim is the PLURAL of the Hebrew word “Eloah”, the (-ohim) in Elohim makes it masculine plural. However, looking at the next word bara or “Created” is a singular verb. It is implied that the verbs / context surrounding the word Elohim define the singular use/definition of Elohim (at this time in scripture). Its not lost on theologians that this “plural” version of the word God, with the singular verb. Seems to be a blinding light towards the idea of the trinity. I will in a moment read from Adam clarkes commentary (but it should be noted now once and for all. I use a lot … A LOT of commentary’s when I teach, I do not agree with any single one of them 100%… Which kind of worries me, however feel free to check them out yourself but in all things practice solid disernment, there is only one and only one perfect Book, just know that while I use a variety of resources and I encourage everyone to do the same, I am not fully endorsing anyone. ever). Continuing on:

     

    The original word אלהים Elohim, God, is certainly the plural form of אל El, or אלה Eloah, and has long been supposed, by the most eminently learned and pious men, to imply a plurality of Persons in the Divine nature. As this plurality appears in so many parts of the sacred writings to be confined to three Persons, hence the doctrine of the Trinity, which has formed a part of the creed of all those who have been deemed sound in the faith, from the earliest ages of Christianity. Nor are the Christians singular in receiving this doctrine, and in deriving it from the first words of Divine revelation. An eminent Jewish rabbi, Simeon ben Joachi, in his comment on the sixth section of Leviticus, has these remarkable words: “Come and see the mystery of the word Elohim; there are three degrees, and each degree by itself alone, and yet notwithstanding they are all one, and joined together in one, and are not divided from each other.”... He must be strangely prejudiced indeed who cannot see that the doctrine of a Trinity, and of a Trinity in unity, is expressed in the above words. The verb ברא bara, he created, being joined in the singular number with this plural noun, has been considered as pointing out, and not obscurely, the unity of the Divine Persons in this work of creation. In the ever-blessed Trinity, from the infinite and indivisible unity of the persons, there can be but one will, one purpose, and one infinite and uncontrollable energy.

     

    I was going to quote from Keil & Delitzsch. However, while I love their commentary, it takes me about 30 reads to understand what they are getting at, So for your own clarity, they may be a resource for you to check out as well if you ever get to interesting spots in terms of language or culture in the OT. You can come back and tell me how many reads it took you! Ha!

     

    Also let us think about the scripture “in the beginning”

     

    If this is the beginning, this is the beginning of everything, The beginning of Time. The beginning of space. The beginning matter. (Think of energy as a form of matter)

    None of these can exist without the others. Can you have, matter and time with no space? Where would you put matter? Can you have space and time with no matter (energy)? What would you put into space? How about, Space and matter with no time? Of course not. When would you put anything? All three must co instantly come into being. Not gradually but instantaneous. This can only be plausible with someone/thing outside these rules creating time, space, matter and the laws that govern how they behave. This can only and therefore demands that uncaused fist cause beginning we discussed before. Beyond our level of understanding. He is God.

     

    In the beginning...“God”

    Who is God?
    - uncaused first cause.

     

    From this passage alone we can draw some simple charactistics about God thus far. As we progress through scripture we will pull out more and more and more etc. At this time, just a few things to note already.

     

    Omnipresent → He is everywhere.

    Omnipotent → He is unlimited in power, and able to do anything within His nature.

    Omniscient → He is all knowing.


    “Created the heaven and the earth”


    Created once again:

     

    This word Created Bara, in the Hebrew, is creating Ex Nihilo out of nothing. Not a reconstruction of something already existing.

     

    The Heaven


    Notice the separation between Heaven and Earth. Some say that it could be the solar systems in creation perhaps everything but the lights listed in Genesis 1:14. I personally would reserve the celestial bodies as a whole for those following verses. Perhaps we see the creation of vastness of space...and in this (to us) seemingly endless space.

    then we read:

    and the Earth.

     

    In the midst of all the grandeur of special creation. God creates Earth. The immediate question(s) of what is His plan? Why would He create earth? What was God doing before creation? And many more come into play and later on we can hopefully address those.

     

    I didn’t know where to tag this in for fun so right here works, does anyone else find it neat we live in a Universe? (Uni → single, Verse → spoken sentence) “And God said…” I heard that when I was 16 and came to know God as creator and moments later Lord. It has always stuck with me I’m sure many have heard it, but I still enjoy repeating it.

     

     

    What we do know and can say for sure real fast, God created earth. God created us, and we fell into sin. God in His foreknowledge saw our fall and had a solution. He would redeem His people by becoming a man, Gods Son, fully divine and fully man. Pay for the sins of those who trespassed Him. So that whosoever believes in Him/Jesus. Shall not perish in the sin they have laid on their own heads, But receive the everlasting life God graciously bestowed on those who love him.

     

    And it all started with Creation.

  9. That Dumb Bloke

    A sermon by DaveW

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    DaveW

    Salvation in the OT – Paul’s explanation.

     

    To begin with, Hebrews is the perfect place to find out about salvation in the Old Testament, for this letter is all about how the New is better than the Old.

    In fact, it is widely recognised that the key word of this letter is the word “Better”.

    This word is found 13 times – only Ecclesiastes and Proverbs have more instances of this word.

    Ecclesiastes is a comparison between the ways of the world and the ways of the Lord – so we would expect to see “better” in any list of comparisons.

    Proverbs is about living for the Lord, and the wisdom of God’s ways compared to the worlds ways – so again comparison would expect to see the word “Better”.

    So likewise, Hebrews also is a comparison – of the Old worship compared to the New worship, so the word “better” should be expected.

    There is much in Hebrews to examine in this matter.

    Heb 3:15-19

    15 While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation. 16 For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. 17 But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? 18 And to whom sware he that they should not enter into his rest, but to them that believed not? 19 So we see that they could not enter in because of unbelief.

     

    The Promised land is a picture of salvation, and they could not enter into the land because of unbelief – but it is actually more than that – it speaks of them not entering into His rest.

    Now, in case you would think that I am overstepping this point, see the next chapter.

    Heb 4:1-3

    1 Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. 2 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. 3 For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.

     

    Paul says that the Gospel was preached unto “us”, as well as unto them:”

    It doesn’t say that it was “a Gospel” but “the gospel” – this indicates it was the same thing preached unto them as unto us – and their problem was not that they didn’t sacrifice, but they didn’t believe in faith.

    And there is more along these lines:

     

    Heb 4:5

    5 And in this place again, If they shall enter into my rest. 6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:

    Entering into His rest comes after the preaching, but some entered not into His rest because of unbelief. This could all be applied to simply entering into the Land, if it were not for the fact that Paul equates the gospel preached to them with the gospel preached “to us” (that is Paul and those of his time.)

    Heb 4:7-10

    7 Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. 8 For if Jesus had given them rest, then would he not afterward have spoken of another day. 9 There remaineth therefore a rest to the people of God. 10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his.

    The key point in this section is that it is Jesus that would have given THEM rest – and that “rest” remains – the implication is that it is the same rest that is being spoken of.

    And an important note to this is vs 10 – “he that is entered into his rest, he also hath ceased from his own works”.

    Tit 3:5

    Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

    It appears as though Paul is equating the “rest” of the OT saints with the “rest” of salvation.

    The statement is made in:

    Heb 7:11

    If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

    If perfection were by the Levitical priesthood, then there was no need of the Saviour – It is stated quite plainly here that perfection was NOT POSSIBLE by the Law.

    With this statement, we must come to one of two conclusions – either there was no way for them to be saved, or they were saved by a way other than the Law.

    Further on in this chapter we have a comparison made:

    Heb 7:13-25

    13 For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. 14 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. 15 And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, 16 Who is made, not after the law of a carnal commandment, but after the power of an endless life. 17 For he testifieth, Thou art a priest for ever after the order of Melchisedec. 18 For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. 19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. 20 And inasmuch as not without an oath he was made priest: 21 (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:) 22 By so much was Jesus made a surety of a better testament. 23 And they truly were many priests, because they were not suffered to continue by reason of death: 24 But this man, because he continueth ever, hath an unchangeable priesthood. 25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

    Jesus was not from the priestly tribe and is therefore not qualified in that way to be a priest. But He is after the order of Melchisidech – and the important part of that is “a priest for ever”.

    His priesthood did not start at the cross – He was already and always a Priest.

    In vs 19 Paul uses the past tense to show that “the Law MADE nothing perfect” – it never did, even when they were under the Law – “…but the bringing in of a better hope did;….”

    And in vs 24,25 Paul makes the point that this man has an unchangeable priesthood, and He is able to save “…seeing He ever liveth…”

    If it is unchanging, then it is unchanging from the start, and He is a priest after the order of Melchisedeck for ever.

    His priesthood is for ever and is unchanging.

    This indicates that His ministry has always been effective, and always will be.

    Next chapter:

    Heb 8:-7

    4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: 5 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount. 6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. 7 For if that first covenant had been faultless, then should no place have been sought for the second.

    Paul uses the word “Pattern” here, to show that the things of the priests were a pattern, or example, or illustration, of the true sacrifice. They were not the effective sacrifice, but a picture of it.

    If the picture were faultless (or effective) there would be no reason for the fact.

    In other words, if the yearly sacrifice was enough, there would be no need for the perfect sacrifice.

    The Picture showed the truth that was still to come.

    Chapter 9 discusses that picture.

    Heb 9:1-8

    1 Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. 2 For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. 3 And after the second veil, the tabernacle which is called the Holiest of all; 4 Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant; 5 And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly. 6 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. 7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: 8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

    Paul makes the point that the “way into the holiest of all was not yet made manifest” – this is a significant statement because the word manifest means “shown or displayed” – “to be made apparent”.

    This word is used of something that is in existence, but is not seen.

    It is not used of something that does not exist yet – the way was there, it was just not clearly seen.

    Heb 9:9-13

    9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; 10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. 11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; 12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. 13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:

    “Purifying of the flesh” indicates the outside – the works.

    “Conscience” indicates the inside – the spirit.

    Heb 9:14-15

    14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? 15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

    Paul talks of the “first Testament” transgressions being dealt with by the death of the Christ.

    This is those under the Law were purged by the death of Christ, not by keeping the Law – which we know its true today without argument. This is not specifically dealing with Pre-Christ issues though, but generally.

    Heb 9:16-22

    16 For where a testament is, there must also of necessity be the death of the testator. 17 For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth. 18 Whereupon neither the first testament was dedicated without blood. 19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, 20 Saying, This is the blood of the testament which God hath enjoined unto you. 21 Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. 22 And almost all things are by the law purged with blood; and without shedding of blood is no remission.

    After discussing the things that Moses did – blood purges sin etc – in the following verses Paul again talks about them being a “pattern”, and how the perfect sacrifice was needed.

    Heb 9:23-28

    23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. 24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: 25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; 26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. 27 And as it is appointed unto men once to die, but after this the judgment: 28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

    Vs 25, 26 is interesting in that it says that Christ was offered once, and that was enough.

    If He had to be offered every year, as with the “pattern sacrifices”, then it would have had to have been “from the foundation of the world” – but now once in the end is enough.

    This is an indicator of a concept of “backward salvation” if you will – Paul is indicating that this once was enough for all time, even before the event – if it had to be an annual thing then it would have to be from the beginning of time for there were those who would have “missed out” if it was only effective from the day of the sacrifice.

    If the perfect sacrifice was only effective for 12 months at a time, then it would have to have been done at the very beginning and every year since.

    But this one time sacrifice is enough and is effective for ever.

    Heb 10:1-4

    1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. 2 For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. 3 But in those sacrifices there is a remembrance again made of sins every year. 4 For it is not possible that the blood of bulls and of goats should take away sins.

    A restating of these things – picture, example, if it were perfect, then once would be enough, the picture didn’t have the power to save anyone.

    Heb 10:9-12

    9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. 10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all. 11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: 12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;

    Take away the first – the picture of sacrifice, and replace it with the second – the perfect sacrifice.

    “….we are sanctified through the offering of the body of Jesus Christ once for all.” – this “once for all” is an all encompassing phrase – it means “one time for every one”, and there is no limitation stated or implied that it is “once for everyone from now”.

    Add to this the statement in vs 12 “…one sacrifice for sins for ever…” – the words “for ever” again don’t imply from now until for ever, but just forever.

    His Sacrifice was for sins for ever, not just sins from “now on”.

    Heb 10:20

    20 By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;

    Even in this, the “new and living way” is not a brand new invention, but because it is consecrated to us “through the veil” it indicates that it is now seen by all – the veil of the Temple kept people out of direct contact, but when Christ died as the perfect Sacrifice, the veil was torn in two and people could see directly to God.

    The way was always there, but now it was “seen”, which ties in with ch9:8 where the way into the Holiest was now made manifest – the Holiest is the portion of the Temple concealed by the veil.

    The “Hall of Faith”.

    Heb 11:1-4

    11 Now faith is the substance of things hoped for, the evidence of things not seen. 2 For by it the elders obtained a good report. 3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. 4 By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.

    The very first example of faith mentioned is that of Abel – his sacrifice was acceptable, and offered “by Faith”. His sacrifice was of a lamb – this pictured the coming Sacrifice of Christ, whilst the sacrifice of Cain did not. Cain’s sacrifice pictured man’s own work, whilst Abel’s sacrifice had the blood.

    How did Abel know to make such a sacrifice? We are not told, but we are told that to cover Adam and Eve’s sin, the Lord made them coats of skins:

    Gen 3:21

    21 Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.

    We have the example straight up of a death required to cover sin, and the assumption is that Adam and Eve taught their children this example.

    They also had the promise of:

    Gen 3:14-15

    14 And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: 15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

    This is a promise of Messiah, and event that He would die on the cross and be raised again – a bruised heel is rarely fatal – it is an inconvenience; it is painful; but it is rarely fatal.

    A “bruised head” however is a different matter. Even today a “bruised head” can be fatal, and before modern medicine it almost always was.

    This is a prophecy that a man would be injured but would then have ultimate victory over Satan – this is what we see in Christ – He was wounded, but not to finality – He rose from the dead. And when He did, he put an end to the efforts of Satan – Satan will never be like the Most High.

    And this was known by Adam and Eve, and associated with the covering for their sin which required the death of animals – you don’t get skins off of an animal without killing the animal.

    And Able offered a better sacrifice by Faith – by faith in God, evidenced by Able following the example given to Adam and Eve, in knowledge of the promise of victory through a son.

    It is somewhat flimsy to the argument of faith in Christ, but there can be no doubt that Adam and Eve were waiting for one to have victory over Satan, and the sacrifice of an animal was associated with it.

    Enoch pleased God and it is impossible to please God without faith – so Enoch had Faith in God – but it is not explained precisely what that faith was about.

    In each of these faith is evident in the works they performed -they trusted God when God told them to do something.

    Heb 11:17-19

    17 By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, 18 Of whom it was said, That in Isaac shall thy seed be called: 19 Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.

    Abraham had faith which was displayed in many ways, but in this particular one there is an indicator of something – that death and resurrection was possible.

    And it says that Abraham “also received him in a figure”.

    Received who “in a figure”?

    It is unclear, but it can not be talking of Isaac, because it did not in fact happen.

    The indication is that Abraham received God “in a figure” – He looked at the picture of Isaac dying on the altar, and was convinced that God could raise Isaac from the dead, and then realised that it was a picture – that God would die and be raised up again. (But this is not 100% clear in this).

    Heb 11:24-27

    24 By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; 25 Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; 26 Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. 27 By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.

    It is interesting here that Paul says that Moses was “Esteeming the reproach of Christ” – not of God, but specifically “of Christ” – Now we know that Moses did not know the name of Jesus, but he knew about Christ, and that Christ was God.

    The Jews all knew about Messiah, and they all knew about the sacrifices – but not many put two and two together I guess – just as not many understand the truth of Christ today.

    Heb 11:39-40

    39 And these all, having obtained a good report through faith, received not the promise: 40 God having provided some better thing for us, that they without us should not be made perfect.

    These all “received not the promise” – that means they were expecting a promise – but which promise?

    They had faith, but “received not the promise”.

    It does not state it plainly.

    But there are indicators – and one of them is in the next section:

    Heb 12:1-2

    1 Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, 2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

    Compassed about with so great a cloud of witnesses? Which witnesses – these men and women just mentioned in chapter 11 – and what was common about them – they all had faith.

    The implication of this verse is that we should run the race in the same way that those gathered at the finish line did – they have already run their race,. And we should keep going till we finish as well.

    And what race are we to run?

    Looking unto Jesus the Author and Finisher of our faith.

    What is implied here is that their faith (chapter 11) is the same faith as our faith, and our faith is looking to Jesus, therefore their faith was looking to Jesus.

    They didn’t know His name, but they knew about Him.

    He was promised, and it was the fulfilment of this promise that they were trusting in.

    There is no doubt that men have always been sinners – at least since Adam sinned – and there can be no doubt that there is none righteous, no not one.

    What is less often acknowledged is that a man can only be righteous if God makes Him so.

    And God did that in the OT as well as in the NT.

    Rom 4:6

    6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

    God imputed righteousness to men WITHOUT works, even in the OT.

    There are some references in Hebrews that we have looked at that show that the OT sacrifices themselves didn’t save anyone – they have not the power to take away sins – it was faith in what the sacrifices pictured that counted.

    But what exactly did the OT saints have faith in?

    This is less obvious, in that it was not “made manifest” or shown clearly in OT times. Yet some understood it – that is clear from the words of Hebrews 11 amongst other passages.

    But look at:

    Joh 20:26-29

    26 And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. 27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. 28 And Thomas answered and said unto him, My Lord and my God. 29 Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

    This last phrase is an interesting phrase in light of what we read about those who “received not the promise” in Hebrews 11.

    It says “they that have not seen” – and it uses not the future tense, but a tense that allows both past and current. “Have not” actually sits in the past tense but also applies to those who “have not yet” seen – so it could include those alive then who have not, as well as those of the past who “have not” seen – although it would be more definite if it said “did not”.

    But it indicates that there were some who “have not seen, and yet have believed”.

    There were those in the past who believed in Christ, even though they did not see Christ themselves – this brings my mind to those who were waiting for the promised Messiah, but did not “receive the promise”.

    They were trusting in Him, but did not see the realisation of that promise – yet they are counted as having faith.

    Further,

    Joh 1:29-34

    29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. 30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. 31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. 32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. 33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. 34 And I saw, and bare record that this is the Son of God.

    This is that manifesting of the way into the holiest – the showing of Jesus Christ as the promised Messiah.

    And it is significant the way John refers to Him: “the Lamb of God which taketh away the sin of the world.”

    The people of the nation would have understood the reference.

    It was apparently approaching the time of the yearly sacrifice, and the people knew that a spotless lamb was to be sacrificed for the sin of the nation.

    We know that those sacrifices were pictures, illustration, shadows, of the truth.

    When John called out “behold the lamb of God”, the people would have known what John meant – that this guy – whoever He was – was the sacrifice for sin.

    They may not have understood it immediately, but people began to follow Him – they knew that He was the promised Messiah.

    People were looking for the Messiah to come.

    They knew about Him.

    They knew about the sacrifices as well.

    Over time and through poor teaching they had lost the meaning of these things, but it was known.

    They knew about Messiah, and they knew about the sacrifices, and the OT does link Messiah to the sacrifices – so the knowledge was available.

    They did not know His name, but they knew for instance that he would be called Emmanuel.

    They did not call upon the name of Jesus, but they did call upon the Messiah, the promised Lamb of God.

    And there is this:

    1 Cor 15:3-4

    3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was buried, and that he rose again the third day according to the scriptures:

    These things were all done “According to the Scriptures”, therefore the knowledge of what had to happen was there.

    If it was all according to the Scriptures, then it is entirely possible that an OT person could be saved by trusting in the Messiah to come.

    After all, it was all written there.

    And of course, Paul confirmed that fact when he wrote to Timothy:

    2 Tim 3:15

    15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.

    Note that When Timothy was a child the only Scriptures would have been the OT, yet Paul says that was sufficient.

     

    (I went to correct a typo and all my references disappeared - I have replaced them, so I hope they show up now!)

  10. Old Paths Baptist Ministries

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  12. Jerry Bouey

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    Jerry

    The Companion Of The Way
    12 - The Steward Of God's House - John

    (Revelation 1)

    I. THE SETTING -- THE LORD AND HIS CHURCHES

    When the aged Apostle John was permitted to suffer banishment do the dreary isle of Patmos, he might well have mused upon the inscrutable dealings of the providence of God. Must he who had known the wonder of being pillowed on the bosom of Christ come to rest his head on that rugged shore? This, indeed, was fellowship with the Lord Jesus, who dwelt of eternal right in the bosom of the Father but said of the days of His ministry in this world, "the Son of man hath not where to lay his head." Yet more than this was embraced in God's will for John, for the time had come for giving through him the book which would complete the canon of Scripture. Seeing that the theme of all of God's Word is God's Christ, it was most fitting that its final part should record the last glimpse of the glorified Saviour given to men in this life ere His coming again. Beyond this glimpse was the unfolding of things to come, and the triumph of the Lamb, but to us in this church age was given the final message from the ascended Lord for our service and testimony. What then would be the nature of this word to the church, and in what character would the Lord manifest Himself to His servant?

    John was the sole survivor of the apostolic band. The direct voice of inspiration would soon cease. The church era was well started, and the lips of Paul and of others who had taught the great doctrines of the Church and the churches had long been silent. Local churches had been established in many lands and in their development had already shown the strengths and the weaknesses that would characterize the witness for Christ throughout this present age. In these circumstances it pleased God to reveal His Son once more to John, that through the apostle might be sent to the churches the Lord's mind concerning their progress. Seven churches in proconsular Asia were made recipients of messages that might be termed interim reports, for not only did they unfold that which the Lord saw required approval or censure, but they anticipated the final declaration of His mind at His judgment seat. In the light of these seven letters the churches of Asia, and all others since, would have opportunity to adjust their ways and so live that the day of Christ would involve for them not shame but only rejoicing.

    The vision of the Lord Jesus Christ given to John was entirely suited to the purpose of the seven letters. To grasp its meaning more readily, we must remember that the symbolism of the Revelation has its key in the preceding parts of the Scripture. Were our understanding of the Word more spiritual and more penetrative, we would surely find in Scripture itself the solution to the problems of Scripture's last book. The Word of God is a matchless harmony; it is complete; nothing is lacking. Like the sun, it is to be studied in its own light. However welcome may be the help afforded by the research of the historian, the true knowledge of the Revelation belongs to the believer who reads it with a mind saturated with the words and teachings of Holy Writ and with a heart responsive with the obedience of faith.

    The language of Revelation 1 to 3 makes obvious allusion to the message regarding Shebna and Eliakim in Isaiah 22:15-25. Shebna was the treasurer of David's house, but because of his pride he was to be replaced by Eliakim. His office placed him over the house and gave him a threefold duty touching the servants of the king. In the morning of each day's toil it was his duty to allot to every man his work and to equip him for it. During the busy hours that followed he would inspect and superintend the labour, and in the evening of the day he would pay the wages of each. For this office Eliakim was called, clothed, and commissioned.

    As to his call, he was honored by the Word of the Lord with the title "My servant," which indicated his character in God's sight and pointed to the greater Servant so richly portrayed in Isaiah's prophecies. Eliakim was the son of Hilkiah (i.e., the Lord's portion, the root of Hilkiah being used in the sense of "portion" in Deuteronomy 32:9 -- "the LORD's portion is his people") and foreshadowed the One who was uniquely the Lord's portion, and who where all others failed gave Him all He craved. The name Eliakim (i.e., God sets up) reminds of the prophecy of the Risen One -- "He... set my feet upon a rock." (The word Eliakim includes the root of the verb "set" in this passage in Psalms 40:2). Touching his clothing we read, "I will clothe him with thy robe, and strengthen him with thy girdle" (Isaiah 22:21). Now the robe and the girdle remind of the garments in which the Lord Jesus is arrayed in Revelation.

    As to Eliakim's commission, God said, "I will commit thy government into his hand: . . . And the key of the house of David will I lay upon his shoulder; so he shall open and none shall shut; and he shall shut, and none shall open" (Isaiah 22:21-22). But upon a stronger shoulder and into a stronger hand God has placed all authority, for "the government shall be upon his shoulder" (Isaiah 9:6), and the Father has "given all things into his hands" (John 13:3). The words concerning Eliakim are quoted in the letter to Philadelphia in Revelation 3:7. It is Christ who has the key of David and who opens and shuts at His sovereign pleasure. He has also the keys of Hell and of death; He has supreme control over the destinies of all men.

    The presentation of Christ in the first three chapters of the Revelation as the treasurer of the letters to the churches. In them we see the steward going on circuit around the churches and giving to each a report on its welfare. The letters all begin with a glimpse of His Person and authority, for all toil and testimony must spring from His bidding and His equipping. To each church He speaks, "I know," and to five of the seven, "I know thy works." He examines the condition of each, comforts or rebukes as is necessary, and makes recommendations for the future. Finally, He promises rewards to the overcomer. Here, then, are exemplified the three phases of the steward's task. It is Christ who appoints to us our work as servants of God and who prepares us for that work. Christ is the Overseer of our toil, and from His hands shall be received such rewards as He shall be pleased to give at the judgment seat.

    II. THE REVELATION -- THE HEAVENLY MINISTER

    To the Patmos vision we turn to behold the glory of God's steward, and we listen to the words wherewith John recounts his experience of the unveiled presence of the Lord. "I John . . . was in the isle that is called Patmos . . . I was in the Spirit on the Lord's day" (Revelation 1:9-10). It was a compensating vision which was given him. It has been truly said that "the world gave us Patmos, but God gives us the Spirit." So often has it been demonstrated that amid trial and affliction the believer is made to overcome by the Spirit's ministry of Christ. John heard a great voice, the voice of the First and the Last, bidding him write what he saw to the seven churches, each of which was named by the speaker. So John proceeds.

    "And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle" (Revelation 1:12-13). Each candlestick represented a church, as the Lord stated, and each was golden, because set up by God Himself. How it must have cheered John's heart as he thought of those churches so dear to him, the first of which he had long lived with, to see the value God put upon them! In spite of all their failure they were "of him, and through him, and to him." In their midst was none other than the Lord Jesus. His presence was the secret of their continuance, even as with the churches of every century and of today. But for that faithful presence and His untiring ministry, none could maintain testimony in this dark scene.

    "One like unto the Son of man." Often had John heard the Lord speak of Himself by this title of His true humanity, which proclaimed Him to be the One in whom every noble and precious trait proper to manhood found full and harmonious expression. Because of His humanity He was the appointed judge, even as He spoke, "The Father . . . hath given him authority to execute judgment also, because he is the Son of man" (John 5:26-27). In John's vision title stresses particularly the experience in manhood of the One whom he beheld in such majesty. Having served the will of God in the conditions normal to human life, sin apart, and being made "perfect through sufferings," He is an assessor who has known every circumstance of trial which a holy being could experience. Perfect in His understanding of His people's path, of their service, and of their needs. He is still the Son of man. His eyes are as a flame of fire, but they are human eyes; His voice is as the sound of many waters, but it is a human voice; His feet are like unto fine brass, but they are human feet.

    The garment and the girdle tell of the great glory of person which the Lord Jesus brings to His office as steward. It is noteworthy that John should see them and write of them, for he it was who described in John 13 the scene where the Lord had exchanged His outer garments for the girdle in order that He might wash the disciple's feet. The grace and humility of the upper room pictured most suggestively the facts of the Lord's stoop from heaven. Then He had laid aside His vestments of majesty, the splendor which had always surrounded Him, and condescended to take the servant's form that He might carry out the lowly ministry linked with the girdle. But in Patmos John beheld the Lord wearing both garment and girdle together. Once more He was clothed in majesty, having been glorified with the glory which He had with the Father before the world was, but He nevertheless remained the gracious minister to the needs of men. Moreover the position of the girdle claims attention. It might be worn around the loins, as befitting toil in the harvest fields of earth, or around the heart, as suited to the service of the sanctuary. It was the latter which John saw, for though the Lord retained the servant's form, His toil on earth in weariness and suffering was completed, and in its place was the tranquil ministry of His glorified state.

    The sublime description of Christ in Revelation 1:14-16 comprises seven distinct glimpses of His person, which are given in two groups of three and four respectively. That the feet should be mentioned immediately after the eyes, and before the voice and the right hand, indicates a purposive arrangement of John's subject matter. The first group tells of the holiness which ever pertains to Christ's dealings with His people in the witness for Him, for never for a moment can one act on His part be at variance with His essential, eternal purity. He is not only holy, but holiness itself. Hence all that is contrary to His nature is unholy. Because He changes not, there can be neither variation of His character, nor relaxing of His standards for His people. In both Testaments the word is "be ye holy; for I am holy," and this whether as in Israel's case, surrounded by the excesses of heathendom, or, as in our case, amid the disdain of God and the consequent decline of morals so painfully obvious in this present day. The second group tells of Christ's complete sufficiency to supply everything His people require for their life and witness. The unveiling of His person is always God's answer to our need. For every fresh realization of our own inadequacy God has a fresh revealing of the inexhaustible fullness of Christ.

    "His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace" (Revelation 1:14-15). In the snow-white head we see holiness ruling, in the flaming eyes holiness searching, and in the burning feet holiness moving. His head is white, for His rule is marked by perfect purity. We are His bondmen, over whom He has right of complete dominion, but the basic principle of His government is holiness, even as Isaiah learned when he saw His glory and heard the adoration of the seraphim. If we would see His power put forth in blessing in our lives, then must we yield to His holy will the unreserved submission which is prepared for entire adjustment to the claims of His character. Holiness is imperative to blessing. Is it a vision of Himself which we crave? Then the Word speaks: "Follow . . . holiness, without which no man shall see the Lord" (Hebrews 12:14). Is it service in which we would glorify Him? Then the Word speaks: "Be ye clean, that bear the vessels of the Lord" (Isaiah 52:11). Is it prayer in which we fail? Again the Word speaks: "I will . . . that men pray every where, lifting up holy hands" (1 Timothy 2:8).

    "His eyes were as a flame of fire." We cannot escape their penetrating gaze. The depths of the heart lie bare to the solemn inspection. No motive is missed, and no secret thing is overlooked. To Thyatira the Lord sent the message: "These things saith the Son of God, who hath his eyes like unto a flame of fire . . . I am he which searcheth the reins and hearts" (Revelation 2:18,23). Those eyes are still upon us today, as they shall be at His judgment seat.

    Then, then, I feel that He,
    (Remembered or forgot),
    The Lord is never far from me,
    Though I perceive it not.

    In darkness as in light,
    Hidden alike from view,
    I sleep, I wake, as in His sight,
    Who looks all nature through.

    From the dim hour of birth,
    Through every changing state,
    Of mortal pilgrimage on earth,
    Till its appointed date,

    All that I am, have been,
    All that I yet may be,
    He sees at once, as He hath seen,
    And shall for ever see.

    How shall I meet His eyes?
    Mine on the Cross I cast,
    And own my life a Saviour's prize,
    Mercy from first to last.

    What things does He see in us -- the unclean thought, the eye not turned away, the secret grudge, the jealousy of another's blessing, the unwarranted suspicious of another's motives, the greed for mammon, the proud ambition? These, and much else hidden from men under the guise of an outward rectitude, must be judged before the gaze of Christ if we are to know "years of the right hand of the most High."

    "His feet are like fine brass." Brass is the symbol of judgment, as it is so often in Scripture. When He moves in the midst of His churches to carry out His discipline, His steps are holy. He has not one standard for His foes and another for His friends. It is the same holiness which tests all and judges all. To Ephesus He said, "These things saith he... who walketh in the midst of the seven golden candlesticks . . . Repent . . . or else I will come unto thee quickly, and will remove thy candlestick out of his place" (Revelation 2:1,5). Yet even in these activities, His love and patience are fully manifested, and those glowing feet pause in their stately tread that He may stand at the door of a heart and plead for the fellowship which has been denied Him. "Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me" (Revelation 3:20).

    "And his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength" (Revelation 1:15-16). Nowhere in Patmos would John be far from the surges of the Agean Sea, but they were all hushed by this glorious voice. Its sound is compared in Scripture to the pealing of thunder: "The voice of the LORD is upon the waters: the God of glory thundereth" (Psalms 29:3) (see Job 37:5), and to the voice of a multitude (Daniel 10:6). But when it speaks peace to the soul it is as heavenly music.

    Thy voice, like great waters -- how calmly our soul
    Shall hear in the glory its deep waters roll!

    But here and now it sounds above the restless waves of this world's commotion and stills the heart to rest.

    It is in this voice that first we find in this passage the sufficiency of Christ, for embraced within its flow is every stream of truth that comes from the heart of God. The voices of lawgiver, of psalmist, and of prophet, all gave precious words from the one eternal fount, but all their message, and far more, is conveyed by the voice of the Lord Himself. Even so are we taught in the opening verses of the Epistle to the Hebrews that the days of partial revelation are ended, in that God has spoken to us by His Son. He is the ultimate Messenger of God, even as He is all the Message. We listen in all our variety of need to the voice of Christ and find therein no lack of supply, but rather that which is given directly for our own heart. As the many waters blend in perfect harmony of sound, so the streams of truth in the Person and work of Him who is the Way, the Truth, and the life.

    "And he had in his right hand seven stars." The right hand speaks of power. As Moses and the children of Israel by the shore of the Red Sea sang to their God, "Thy right hand, O Lord, is become glorious in power," so with even deeper meaning we acclaim the triumph of Christ's journey through the sea of death to the shore of resurrection and "the saving strength of his right hand." The seven stars were the angels (the messengers) of the seven churches. In the world's darkness each church was a candlestick; each person who was given responsibility within a church was a star. As the star has its shining, so the servant of Christ and of the church has his ministry. Each star was held in the Lord's right hand. Each servant, whatever his service, was safe in His care, safe within a clasp both possessive and protective, which was at once omnipotent in its strength and exquisite in its gentleness.

    "And out of his mouth went a sharp twoedged sword." It is the Word of God which is so described as proceeded from the mouth of its Author -- the Word in all its penetrating and discriminating power and in all its finality of authority (cf. Hebrews 4:12). To Pergamos the Lord said, "These things saith he which hath the sharp sword with two edges; . . . I . . . will fight against them with the sword of my mouth" (Revelation 2:12,16). With the sharp sword He will smite the nations at His coming in glory (Revelation 19:15), but first it must deal with evil among His own people. John saw the sword proceeding out of His mouth. It was not that it left the lips of Christ to lie inert, as it were, upon the ground, but that it streamed ceaselessly from Him. Thus was pictured one of Scripture's most profound facts, i.e., that the Word of God, while complete and given once for all, is presented as being ever freshly spoken from the heart of God to the heart of man. It is the living Word, which has been aptly described as being "contemporaneous with every generation of believers." The words of men partake of the frailty of their authors and pass away as they do, but the Word of God is instinct with His timeless life.

    "And his countenance was as the sun shineth in his strength." In these words the all-sufficiency of Christ blazes out in full vigor. As the sun in the sky to the physical creation, so is the face of Christ to His redeemed ones. As this earth derives all its light, its heat and its energy from the sun, so in the spiritual realm we derive all from the exalted Saviour. On the holy mount His face shone as the sun; in the Day of the Lord, to those who fear His name, He shall arise as "the sun of righteousness... with healing in his wings" (Malachi 4:2). He is our Sun, and we may well pray --

    Oh, may no earth-born cloud arise,
    To hide Thee from Thy servant's eyes!

    In John's vision there was no cloud. The glory of God poured forth its full radiance from that blessed face. The churches were candlesticks, and their messengers were stars -- all for the world's night, but the Lord was the Sun whose gladdening light shone upon "the children of light, and the children of the day" (1 Thessalonians 5:5).

    III. THE BLESSING -- THE ACCOLADE OF THE PIERCED HAND

    "And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not"     (Revelation 1:17). The glory was more than John could bear. He was not yet in the resurrection body, in which he would be at home in presence of such majesty. Overwhelmed by the vision, he fell at Christ's feet as if dead. Then there touched him the right hand that sways the destinies of the universe, and he felt it resting upon him in all its comforting grace and sustaining strength. Yet it was a human hand, one that long before in weakness had rested in a mother's tender embrace, one that had known the lowly toil of a carpenter's shop and had provided for others the necessities of life. It, too, had known the mystery of pain; through its palm a nail had bound Him to the tree. Upon the scars in His hands the wondering gaze of John had rested in that days when, risen from the dead, the Lord had said, "Behold my hands and my feet, that it is I myself."

    The touch of His hand brought great cheer to the aged apostle. It was not only that the Lord should bend in grace over His prostrate servant and raise him in life and strength. Others had felt His touch in the days of His humiliation and even after His resurrection, but none had known it in the exercise of its heavenly rule. Thus did John receive the accolade of the Lord of all. Upon their faithful followers, the kings of this world bestow knighthood with the touch of the naked sword, the symbol of warfare, but the Sovereign of the eternal throne gives His honor with the touch of His pierced hand, the symbol of victory already won. Then through the apostle's heart there swept the music of the many waters as Christ spoke His words of peace. John need not fear. It was for the culmination of his life's service that the Lord had appeared unto him, and that He might equip and commission him for the task that awaited. "Write the things which thou hast seen, and the things which are, and the things which shall be hereafter."

    "I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore. Amen; and have the keys of hell and of death"     (Revelation 1:17-18).

    The Lord Jesus is the first and the last, the eternal One whose being precedes all creature existence, and whose glory is all its goal.

    He is the One who has "life in Himself," not derived but His eternally.

    He is the inexhaustible fount of life for His people in all their frailty.

    He is the One who became dead.

    As John heard those words and recalled his memories of Calvary, the spear, and the wounded side, he must have marveled that the Living One could ever taste death. But that death was past, and the crucified One was alive for evermore, and John was bidden to look up and see the triumph of the resurrection in the person of his Lord.

    Thus for John also was there the realization of the perpetual presence. John was the last to whom Christ revealed Himself in such fashion, but the fact of the presence is unchanged. For us as we serve here until the Lord comes, there is neither a vision of His glory to these eyes, nor His touch upon these bodies of humiliation. Nevertheless to faith there must ever be visible that wonderful face, and by faith there must ever be heard that voice whose matchless harmonies enthrall the soul, and whose words of cheer hush the sighing of the heart and awaken the song of praise. And faith must feel in every Patmos the invigorating touch of that hand, so gentle and yet so strong, the hand adorned with its nailprint, and in whose care we and all our service are safe. So shall we in our day, amid all the claims of life "be strong in the grace that is in Christ Jesus."

  13. Pastor Mitchell

    A sermon by pastormitchell

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  14. Mary Meets Her Risen Lord (Easter Sunday - John 20) Pastor John Young Maranatha Bible Baptist Church

    A sermon by John Young

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    Easter in Acts 12:4 is the only mention of this word in our King James Bible. While the context and historical Christian tradition clearly shows this word to be reference to the celebration of Christ's resurrection on the Sunday Morning just after the Passover week, many have attempted to paganize or confuse this reference for various reasons. In this lesson we strongly refute those errant ideas and show the clear Christian etymology and origin of the word and why we still gladly use this wonderful English word to refer to the resurrection morning of Christ.

    (At about 5 min mark I say "David Gibbs" but meant Brother Sam Gipp and was referencing the pagan myth he believes and promotes in "The Answer Book: A Helpful Book for Christians".)

    Special thanks to the KJV Today article (“Easter” or “Passover” in Acts 12:4?) which was helpful in organizing the information for this lesson. It can be found here: “Easter” or “Passover” in Acts 12:4? (kjvtoday.net)

    (Preached Sunday Morning, 4-9-2023, by Pastor John Young, at Maranatha Bible Baptist Church, 16990 S 38th St, Mendon, MI 49072, Between Fulton and Menden in Wakeshma Township, Near Kalamazoo and Battle Creek in South West Michigan)
     

     

  15. God's Doctrine of Faith (According to Apostle Paul's Letter to the Romans)

    A sermon by John Young

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    The Book of Romans ends with Paul the Apostle commending many wonderful believers and ministers of faith who spend their time being faithful examples of the Christian life and doctrine Paul has been presenting in his gospel doctrine. He interjects his commendations with an extortion to be careful not to follow the example of those who divide and hurt or teach doctrine contrary to what Paul and other apostles have taught. 

    "Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple. For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen." ~ Romans 16:17-20

     

     

  16. Learning Dark Sayings of Scripture (Proverbs)

    A sermon by John Young

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    When God balances the world on his scales of justice where will you be found? Will you be found without fault, or will you be found wanting? Will you be rewarded with the righteous or punished with the wicked? In this sermon we deal with these crucial questions and show how imperfect people such as us can not only be fond righteous but also thrive in holiness before God. We also show how we can influence our world for Good and have eternal benefits in the life to come rather than merely surviving in this world alone.

    Proverbs 11 - Authorized (King James) Version
    1 A false balance is abomination to the Lord: but a just weight is his delight. 
    2 When pride cometh, then cometh shame: but with the lowly is wisdom. 
    3 The integrity of the upright shall guide them: but the perverseness of transgressors shall destroy them. 
    4 Riches profit not in the day of wrath: but righteousness delivereth from death. 
    5 The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness. 
    6 The righteousness of the upright shall deliver them: but transgressors shall be taken in their own naughtiness. 
    7 When a wicked man dieth, his expectation shall perish: and the hope of unjust men perisheth. 
    8 The righteous is delivered out of trouble, and the wicked cometh in his stead. 
    9 An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered. 
    10 When it goeth well with the righteous, the city rejoiceth: and when the wicked perish, there is shouting. 
    11 By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. 

    (Preached by John Young, Wednesday night, 03-20-2024, at Green Meadow Bible Baptist Church, Pastor Jonathan Bosserd)
     

     



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