Bread of Life Fellowship: Recent Episodes
Biblical Counseling. Adapted from Capitol Hill Baptist Church's Core Seminar on Christian Discipling: https://www.capitolhillbaptist.org/sermon/class-4-congregational-counseling Description from SermonAudio: The lesson presents a biblical vision for church-based discipleship and counseling. It emphasizes that every believer bears responsibility to care for one another through God's Word, rather than deferring to professional counselors. Grounded in numerous 'one another' passages and Paul's affirmation of the church's collective ability to instruct one another, it argues that the local congregation is the primary context for spiritual formation and mutual care. It distinguishes three levels of engagement: personal relationships as the front lines, mature believers as mentors, and pastoral care as a last resort for severe struggles. Still, it affirms that all members are called to participate in the work of discipleship. The class addresses common hesitations about inadequacy by affirming that faithfulness, prayerful listening, and Scripture application require no professional training — only willingness and dependence on the Holy Spirit. It concludes with clear guidelines for when to seek pastoral help, stressing that such steps should not replace personal involvement but rather support it. It warns against promising confidentiality, underscoring the importance of trust and wisdom in spiritual care.
Biblical Counseling. Adapted from Capitol Hill Baptist Church's Core Seminar on Christian Discipling: https://www.capitolhillbaptist.org/sermon/week-3-christian-identity Description from SermonAudio: This class centers on the biblical foundation of Christian identity. It holds that true self-understanding comes not from performance, relationships, labels, or self-perception, but from God's Word, being defined through the lens of creation, fall, and redemption. It emphasizes that identity is shaped by what we ultimately trust—whether the world's opinions, achievements, psychology, or God's truth—and warns that when competing influences become authoritative, they distort our sense of worth and purpose. The lesson draws from Paul's testimony in Philippians of transformation and radical reorientation from self-righteousness to Christian identity; it also calls believers to reject all earthly foundations and embrace the truth that they are image-bearers of God, once fallen in sin, but now redeemed in Christ. Practical application involves guiding others to shift conversations from experiential concerns to theological reflection, helping them discern what truly governs their hearts and reorient their lives around the unchanging truth of Scripture. Ultimately, the class affirms that identity is not discovered in self-analysis but is revealed in Christ, where dignity, purpose, and direction are found in relationship with God.
Biblical Counseling. Adapted from Capitol Hill Baptist Church's Core Seminar on Christian Discipling: https://www.capitolhillbaptist.org/sermon/week-2-getting-at-the-heart Description from SermonAudio: This class centers on the heart as the root of human behavior, defining it as the core of emotions, desires, thoughts, beliefs, and motives from which all actions and words originate. Drawing from Scripture, it emphasizes that sin is not merely external behavior but stems from an 'evil heart of unbelief,' as seen in Israel's refusal to enter the Promised Land, and highlights how the heart, though deceitful, is known and transformed by God through His Word and the new heart given in Christ. The lesson identifies some deep-rooted sins — discouragement, lust and idolatry, and deception and unbelief — as manifestations of a heart estranged from God. It warns that modern psychological narratives like trauma and victimhood can distract from biblical accountability and the need for faith-based transformation. Ultimately, the lesson calls believers to anchor their identity in Christ, trusting the truth of Scripture as the foundation for overcoming sin and effectively counseling others, with the conviction that true change begins not in self-effort but in the faith that affirms one's new identity in Jesus.
Biblical Counseling. Adapted from Capitol Hill Baptist Church's Core Seminar on Christian Discipling: https://www.capitolhillbaptist.org/sermon/class-1-introduction-to-biblical-counseling Description from SermonAudio: This class introduces biblical counseling as a vital, everyday practice rooted in the Christian call to disciple and care for one another. It emphasizes that, though every believer is equipped by Scripture and the Holy Spirit, the realities of sin, fallenness, and varying levels of maturity point to a need for mutual guidance. It defines biblical counseling not as psychological therapy but as the faithful representation of God's wisdom, where believers, as ambassadors of Christ, help others see their situations through God's perspective, grounded in Scripture. Drawing from 2 Corinthians 5, the lesson underscores that the core of this ministry is reconciliation: pointing others to Christ's righteousness and calling them to repentance and transformation. Through a practical example of a father counseling his son over jealousy and peer pressure, it illustrates how asking thoughtful, Scripture-guided questions reveals heart issues like coveting, fear of man, and idolatry, demonstrating that true change begins in the heart. The sermon calls believers to live incarnationally, consistently representing Christ's message, method, and character in all relationships, not just in crises, but in the ordinary moments of life.
Biblical Counseling. Adapted from Capitol Hill Baptist Church's Core Seminar on Christian Discipling: https://www.capitolhillbaptist.org/sermon/class-12-hazards-joys-of-discipling Description from SermonAudio: This class explores the profound spiritual hazards and enduring joys inherent in the practice of discipleship, emphasizing that true discipleship is not about human effort or self-reliance, but about being a willing instrument in God's hands. It warns against pride, self-importance, and the illusion of personal adequacy, grounding the believer's sufficiency in Christ alone and affirming that all spiritual growth is ultimately God's work. The lesson highlights the dangers of rigid, programmatic approaches, over-dependency, and emotional discouragement, urging flexibility, accountability, and trust in God's sovereign timing and purpose. The joy of discipleship is found not in visible results, but in the faithful obedience of pointing others to Christ, with the ultimate goal of seeing them mature and set free to serve in their own spheres. This work, though often unseen, bears eternal fruit and reflects the divine principle that it is more blessed to give than to receive, as both the discipler and the disciple are transformed in the process.
Biblical Counseling. Adapted from Capitol Hill Baptist Church's Core Seminar on Christian Discipling: https://www.capitolhillbaptist.org/sermon/class-10-discipling-people-who-are-hurting Description from SermonAudio: The class centers on the necessity of anchoring both doctrine and practice in Christ when discipling those who are hurting. It emphasizes that suffering, though rooted in humanity's fall and the resulting curse, is not without purpose. Drawing from Scripture, it affirms God's sovereignty and goodness, showing how Christ's life, death, and resurrection break the power of sin and death, offering hope that transforms suffering into redemptive purpose. The practical emphasis on stability underscores the importance of cultivating deep, gospel-centered relationships and spiritual habits before crisis strikes, so that believers are equipped to endure trials with faith, humility, and hope. Through presence, gentle instruction, and sharing personal testimonies of God's grace, disciples can become ambassadors of comfort, reflecting Christ's power perfected in weakness and pointing others to the ultimate source of strength and healing.
Biblical Counseling. Adapted from Capitol Hill Baptist Church's Core Seminar on Christian Discipling: https://www.capitolhillbaptist.org/sermon/class-11-biblical-accountability Description from SermonAudio: The class centers on the biblical principle of accountability as a vital practice for spiritual growth, rooted in the truth that confession and honesty lead to divine mercy and freedom from sin's deceitfulness. Drawing from the story of Adam and Eve, it highlights humanity's tendency to deflect blame, contrasting it with God's call to take responsibility, which is empowered by confession to God and one another, as affirmed in Scripture. The message emphasizes three key reasons for accountability: the biblical encouragement of confession, the danger of self-deception, and the need to embrace vulnerability and honesty in light of our shared weakness in Christ. It further outlines nine practical ways to pursue accountability effectively. Ultimately, biblical accountability is not about shame or self-pity, but about mutual encouragement, rooted in the transformative power of God's Word, leading to victory over sin and deeper intimacy with Christ.
Biblical Counseling. Adapted from Capitol Hill Baptist Church's Core Seminar on Christian Discipling: https://CapitolHillBaptist.org/sermon/class-8-using-christian-books-in-discipling Description from SermonAudio: This lesson presents a thoughtful, biblically grounded approach to using Christian books in discipleship — emphasizing humility, discernment, and Christ-centered growth. It begins with a call to self-examination, warning against pride and the Pharisaical attitude that can hinder genuine spiritual mentoring. While affirming the sufficiency of Scripture, it argues that well-chosen, faithfully biblical Christian books can serve as valuable tools for teaching, application, and discussion. The class offers practical guidance on selecting books for simplicity, clarity, and a focus on Christ. The method of engagement is relational and flexible, encouraging shared reading, open dialogue, and responsiveness to the Holy Spirit rather than rigid adherence to a prepared agenda. Ultimately, the lesson calls believers to actively seek opportunities to invest in others, recognizing that discipleship is a costly, grace-filled journey that deepens one's own dependence on Christ.
Biblical Counseling. Adapted from Capitol Hill Baptist Church's Core Seminar on Christian Discipling: https://www.capitolhillbaptist.org/sermon/class-9-encouraging-a-passion-for-evangelism-missions Description from SermonAudio: The lesson emphasizes that evangelism and missions are essential, biblically mandated expressions of the Christian life, rooted in both the fear and love of God, and driven by the joy of sharing the gospel and the desire to bring glory to God. It calls every believer to embrace a lifestyle of evangelism, not as a one-time event but as a 24/7 responsibility, modeled through personal witness, intentional preparation, and relational engagement, while affirming that the church as a whole bears the collective responsibility to support global missions. It underscores that missions are not reserved for a select few but are the calling of the entire church, with every member called either to go or to send, and that supporting missionaries is a vital act of fellowship and spiritual partnership. It further highlights that a passion for missions fosters spiritual growth by breaking down cultural barriers, cultivating love for the global body of Christ, and aligning the believer's heart with God's eternal purpose of gathering a people from every tribe and tongue. The church is urged to cultivate this passion through prayer, shared study of mission literature, personal modeling, and careful discernment in preparing those called to the field, ensuring that missionary candidates meet biblical qualifications and are sent by the church in prayerful, Spirit-led unity.
Biblical Counseling. Adapted from Capitol Hill Baptist Church's Core Seminar on Christian Discipling: https://CapitolHillBaptist.org/sermon/class-7-encouraging-biblical-prayer/ Description from SermonAudio: The lesson emphasizes that prayer is foundational to Christian discipleship, essential for spiritual growth, sanctification, and deepening fellowship with God, as exemplified by Jesus' own consistent prayer life. It calls believers to model prayer, instruct others in biblical prayer practices, and cultivate regular, intentional habits by planning time, avoiding distractions, and using tools like Scripture, journaling, and accountability partnerships. The message underscores that effective prayer aligns with God's will, not personal desires, and requires humility, proper motives, and reliance on the Holy Spirit — especially in times of spiritual dryness or when answers are delayed. Ultimately, God responds to prayer with a 'yes,' 'no,' or 'wait'. Because each reflects His sovereign wisdom and faithfulness, believers are called to trust His timing, glorify Him in every response, and remain steadfast in faith.
Biblical Counseling. Adapted from Capitol Hill Baptist Church's Core Seminar on Christian Discipling: https://CapitolHillBaptist.org/sermon/class-6-encouraging-careful-bible-study Description from SermonAudio: The lesson establishes that effective one-on-one discipleship is fundamentally rooted in the authority and transformative power of Scripture, positioning Bible study not as a peripheral activity but as the essential foundation for spiritual growth and faithful counsel. Drawing from key passages such as Deuteronomy 6, Psalm 119, Matthew 4, and 2 Timothy 3:16, it emphasizes that God's Word is living, life-sustaining, and indispensable. The teacher underscores a troubling reality: despite widespread affirmation of biblical authority, many Christians neglect regular Scripture engagement, making intentional, practical discipleship in reading, meditation, and memorization a vital responsibility. Through concrete methods like structured reading plans, inductive study, prayerful reflection, and memorization of key verses, the lesson calls believers to model and teach biblical engagement as a means of fostering deep, lasting spiritual transformation. Ultimately, the Word of God is the instrument through which Christ shapes His people — discipleship without it is ineffective and unfaithful.
Biblical Counseling. Adapted from Capitol Hill Baptist Church's Core Seminar on Christian Discipling: https://CapitolHillBaptist.org/sermon/class-5-discipling-in-the-local-church Description from SermonAudio: This class establishes that the local church is the optimal context for discipling relationships, grounded in Scripture and practical wisdom. It emphasizes that the church is called to be a holy, unified body where mutual accountability, diverse gifts, and shared growth in Christ-likeness are fostered. Discipling within the church enables holistic spiritual development, leverages collective resources, and reflects God's glory through unity in diversity. The lesson calls for cultivating a culture of intentional, Bible-centered relationships within the church community, encouraging believers to invest in one another through regular, flexible, and grace-filled encounters. Ultimately, this form of discipleship fulfills the church's purpose of glorifying God and building up the body of Christ together.
Biblical Counseling. Adapted from Capitol Hill Baptist Church's Core Seminar on Christian Discipling: https://CapitolHillBaptist.org/sermon/class-4-the-importance-of-holiness Description from SermonAudio: This class centers on holiness as the ultimate goal and evidence of genuine discipleship, emphasizing that true spiritual growth is marked by increasing obedience to Christ, which reflects God's character and brings Him glory. Rooted in Scripture, it affirms that while believers are positionally holy in Christ, sanctification — progressive conformity to His image — is a lifelong process requiring both divine grace and intentional, loving encouragement from fellow believers. The teacher underscores that obedience is not mere rule-keeping but the natural outflow of love for Christ, and that disciplers must foster this holiness through prayer, biblical confrontation, personal example, and accountability within the church community. Crucially, the discipler must also pursue holiness, modeling Christ-like living as the foundation for authentic discipleship, since spiritual formation is both a divine work and a shared responsibility among believers.
Biblical Counseling. Adapted from Capitol Hill Baptist Church's Core Seminar on Christian Discipling: https://CapitolHillBaptist.org/sermon/class-3-overcoming-barriers-excuses Description from SermonAudio: This class addresses common barriers that hinder believers from engaging in discipleship, offering biblical responses to each. It confronts fears such as discomfort with authority, the concern that spiritual mentoring turns friendship into a project, lack of motivation or time, the belief that one has nothing to teach, and feelings of inadequacy due to perceived lack of gifts. Drawing from Scripture, it emphasizes that biblical authority is modeled after Christ's servant leadership, genuine friendship is rooted in eternal love and self-sacrifice, and discipleship is not dependent on perfect timing or expertise but on faithfulness and small, consistent steps. The gospel itself is presented as the foundational truth every believer can share, and all Christians are called to disciple others through their life, testimony, and use of God's Word, even when imperfect. Ultimately, discipleship is not about personal performance but about partnering with God's redemptive work, trusting His strength, and relying on His Word to transform lives, making it both a divine mandate and a deeply rewarding calling.
Biblical Counseling. Adapted from Capitol Hill Baptist Church's Core Seminar on Christian Discipling: https://CapitolHillBaptist.org/sermon/class-2-why-disciple Description from SermonAudio: Discipleship is not merely a duty but a joyful privilege rooted in biblical truth, driven by two profound motivations: the personal joy found in nurturing others' spiritual growth and the ultimate glory of God. Drawing from Paul's and John's heartfelt delight in seeing believers walk in truth, the message affirms that genuine Christian joy arises from being instruments in God's hands to mature His people. Furthermore, discipleship glorifies God by producing lasting fruit—manifested in sacrificial love, obedience, and the faithful sharing of divine truth—echoing Christ's command to remain in His love and bear fruit that endures. The preacher emphasizes that this process, though requiring personal sacrifice and humility, is deeply fulfilling because it reflects God's redemptive purpose and anticipates the eternal reward of hearing 'Well done.'
Biblical Counseling. Adapted from Capitol Hill Baptist Church's Core Seminar on Christian Discipling: https://CapitolHillBaptist.org/sermon/class-1-what-is-discipling Description from SermonAudio: Discipling is the intentional, relational, and loving practice of guiding fellow believers toward spiritual maturity through consistent engagement with Scripture, rooted in the Great Commission and modeled by Christ's own example. It is not a program or passive activity, but a deliberate process of equipping others to follow Jesus by fostering obedience to His Word, repentance from sin, self-discipline, and a growing desire to share the gospel. Central to this work is the transformation of character and life, not merely moral improvement, as believers are called to be conduits of God's truth, nurturing one another in the context of authentic relationships within the church. The goal is to help others become mature in Christ—grounded in Scripture, equipped for every good work, and able to discern truth for themselves—so that the entire body of Christ grows in unity, faith, and holiness. This work is not reserved for pastors or experts, but is the shared responsibility of every believer, carried out through personal investment, mutual encouragement, and the faithful teaching of God's Word.
This week we take a closer look at Scriptural teaching about God's Fatherhood. This study draws from John MacArthur's book "Our Awesome God" and A.W. Tozer's book "The Knowledge of the Holy". (This class' final few minutes were condensed from an open discussion.) Our Awesome God: https://GTY.org/store/books/452018/our-awesome-god The Knowledge of the Holy: https://ChristianBook.com/9780060684129/pd/7310
This week we take a closer look at Scriptural teaching about the worship of God. This study draws from John MacArthur's book "Our Awesome God" and A.W. Tozer's book "The Knowledge of the Holy". Our Awesome God: https://GTY.org/store/books/452018/our-awesome-god The Knowledge of the Holy: https://ChristianBook.com/9780060684129/pd/7310
This week we take a closer look at Scriptural teaching about God's goodness. This study draws from John MacArthur's book "Our Awesome God" and A.W. Tozer's book "The Knowledge of the Holy". Our Awesome God: https://GTY.org/store/books/452018/our-awesome-god The Knowledge of the Holy: https://ChristianBook.com/9780060684129/pd/7310
This week we take a closer look at Scriptural teaching about the wrath of God. This study draws from John MacArthur's book "Our Awesome God" and A.W. Tozer's book "The Knowledge of the Holy". Our Awesome God: https://GTY.org/store/books/452018/our-awesome-god The Knowledge of the Holy: https://ChristianBook.com/9780060684129/pd/7310
This week we take a closer look at Scriptural teaching about the sovereignty of God. This study draws from John MacArthur's book "Our Awesome God" and A.W. Tozer's book "The Knowledge of the Holy". Our Awesome God: https://GTY.org/store/books/452018/our-awesome-god The Knowledge of the Holy: https://ChristianBook.com/9780060684129/pd/7310
This week we take a closer look at Scriptural teaching about God's omnipotence. This study draws from John MacArthur's book "Our Awesome God" and A.W. Tozer's book "The Knowledge of the Holy". Our Awesome God: https://GTY.org/store/books/452018/our-awesome-god The Knowledge of the Holy: https://ChristianBook.com/9780060684129/pd/7310
This week we take a closer look at Scriptural teaching about God's omnipresence. This study draws from John MacArthur's book "Our Awesome God" and A.W. Tozer's book "The Knowledge of the Holy". Our Awesome God: https://GTY.org/store/books/452018/our-awesome-god The Knowledge of the Holy: https://ChristianBook.com/9780060684129/pd/7310
This week we take a closer look at Scriptural teaching about God's omniscience. This study draws from John MacArthur's book "Our Awesome God" and A.W. Tozer's book "The Knowledge of the Holy". Our Awesome God: https://GTY.org/store/books/452018/our-awesome-god The Knowledge of the Holy: https://ChristianBook.com/9780060684129/pd/7310
This week we take a closer look at Scriptural teaching about the holiness of God. This study draws from John MacArthur's book "Our Awesome God" and A.W. Tozer's book "The Knowledge of the Holy". Our Awesome God: https://GTY.org/store/books/452018/our-awesome-god The Knowledge of the Holy: https://ChristianBook.com/9780060684129/pd/7310
This week we take a closer look at Scriptural teaching about the faithfulness of God. This study draws from John MacArthur's book "Our Awesome God" and A.W. Tozer's book "The Knowledge of the Holy". Our Awesome God: https://GTY.org/store/books/452018/our-awesome-god The Knowledge of the Holy: https://ChristianBook.com/9780060684129/pd/7310
We begin this series with a look at the doctrine of the Trinity. This study draws from John MacArthur's book "Our Awesome God" and A.W. Tozer's book "The Knowledge of the Holy". Our Awesome God: https://GTY.org/store/books/452018/our-awesome-god The Knowledge of the Holy: https://ChristianBook.com/9780060684129/pd/7310
Table from sermon conclusion available here: https://media.BOLFellowship.org/A-Mothers-Laughter-Table.jpg
After escaping from the Philistine city of Gath, David hid in the cave of Adullam (1 Sam 22:1-2), where he wrote Psalm 57. David was running away and hiding from his enemies. From this cave, David refers to God as his refuge (57:1). God is referred to 21 times by name or pronoun in the Psalm's 11 verses. This God-centered mindset changes the Psalmist's tone from uncertainty to settled praise. There is a change in tone and theme between the two stanzas that has perplexed some scholars seeking a unified theme in the Psalm. Going from the individual plea (vss. 1-4) to an invocation that God would manifest His glory to the whole earth (vss. 9-11), some have proposed that the Psalm is a compilation of two separate compositions. But put together, the two sections present the minutia of individual need in the context of the wider substantial matter of God's glory. When we are experiencing a trial, we can "lose the forest for the trees," by focusing on deliverance from our circumstances, while missing how our trial contributes to the great goal of history – that God might be known and honored. David wants God to be exalted over all the earth, in the way he trusts and praises God in his trials. Psalm 57 shows us that our prayers for deliverance from distress serve a greater end than just a change of circumstance or feeling, but our suffering is ultimately for the glory of God.
Después de escapar de la ciudad filistea de Gat, David se escondió en la cueva de Adulam (1 Sam 22:1-2), donde escribió el Salmo 57. David huía y se escondía de sus enemigos. Desde esta cueva, David se refiere a Dios como su refugio (57:1). Se hace referencia a Dios 21 veces por su nombre o pronombre en los 11 versículos del Salmo. Esta mentalidad centrada en Dios cambia el tono del salmista de la incertidumbre a la alabanza firme. Hay un cambio de tono y tema entre las dos estrofas que ha dejado perplejos a algunos eruditos que buscan un tema unificado en el Salmo. Pasando de la súplica individual (vv. 1-4) a una invocación de que Dios manifestaría su gloria a toda la tierra (vv. 9-11), algunos han propuesto que el Salmo es una recopilación de dos composiciones separadas. Pero juntas, las dos secciones presentan los detalles de la necesidad individual en el contexto del asunto sustancial más amplio de la gloria de Dios. Cuando estamos experimentando una prueba, podemos "perder el bosque por los árboles", enfocándonos en la liberación de nuestras circunstancias, sin perder de vista cómo nuestra prueba contribuye al gran objetivo de la historia: que Dios sea conocido y honrado. David quiere que Dios sea exaltado sobre toda la tierra, en la forma en que confía y alaba a Dios en sus pruebas. El Salmo 57 nos muestra que nuestras oraciones por la liberación de la angustia sirven a un fin mayor que simplemente un cambio de circunstancias o sentimientos, pero nuestro sufrimiento es, en última instancia, para la gloria de Dios.
El título del Salmo nos dice que fue escrito por David, cuando los zifitas fueron y dijeron a Saúl: "¿No está David escondido entre nosotros?" Esta es una referencia a los eventos que tienen lugar en 1 Samuel 23. El trasfondo inmediato del Salmo 54 tenía a David dentro de la ciudad amurallada de Keilah, que liberó de los atacantes filisteos. Aunque se beneficiaron de la protección de David, los keilaítas consideraron a David una amenaza para la monarquía y trataron de entregárselo a Saúl. Al ser advertido por el Señor, David salió de la ciudad y buscó refugio en el desierto de Zif. David estaba en peligro incluso en esta zona remota e inhóspita, ya que los zifitas también buscaban entregarlo al rey Saúl. Se podía esperar la traición de Doeg el edomita contra David, pero aquí David se encuentra traicionado por su propio pueblo: los judíos de Zif. Al no tener a quién acudir y casi nadie en quien confiar, David se dirigió al Señor en oración y escribió una canción al respecto: las palabras del Salmo 54. Este Salmo es para cualquiera que se haya sentido abandonado, rechazado o denunciado públicamente por un amigo. Cuando uno puede sentir que "a nadie le importa", el Salmo 54 revela a un Dios que no sólo se preocupa sino que es poderoso para liberar a su pueblo de su aflicción. El Salmo sirve de modelo de oración: invoca a Dios para que escuche su lamento (2-3); se anima recordando quién es Dios (4); hace su petición (5); y ofrece acción de gracias demostrando una firme confianza en que Dios realmente lo libraría. Habiendo llevado su ansiedad al Señor al comienzo del Salmo, David recupera su tranquila confianza al final del mismo.
The title of the Psalm tells us that it was written by David, when the Ziphites went and told Saul, "Is not David hiding among us?" This is a reference to events that take place in 1 Samuel 23. The immediate background for Psalm 54 had David inside the walled city of Keilah, which he liberated from the attacking Philistines. Though they benefited from David's protection, the Keilahites considered David a threat to the monarchy and sought to turn him over to Saul. Upon being warned by the Lord, David slipped out of the city, seeking refuge in the wilderness of Ziph. David was unsafe even in this remote inhospitable area as the Ziphites also sought to turn him over to King Saul. The treachery of Doeg the Edomite against David could be expected, but here David finds himself betrayed by his own people – the Jews in Ziph. Having nowhere to turn and hardly anyone he could trust, David turned to the Lord in prayer and wrote a song about it – the words of Psalm 54. This Psalm is for anyone who has felt abandoned, rejected, or publicly denounced by a friend. When one might feel as though, "no one cares," Psalm 54 reveals a God who not only cares but is powerful to deliver His people from their affliction. The Psalm serves as a model prayer: he calls on God to hear his lamentation (2-3); he encourages himself by remembering who God is (4); he makes his request (5); and he offers thanksgiving demonstrating a firm confidence that God would indeed deliver him. Having brought his anxiety to the Lord at the beginning of the Psalm, David is restored to quiet trust and confidence by the end of it.
"Post tenebras lux" is a Latin phrase that translates, "after darkness, light," meaning that even after a period of darkness, there will eventually be light. The phrase became a motto for the Protestant Reformation, symbolizing returning to the "light" of biblical truth after a period of religious darkness. Much of the book of 1 Samuel volleys between darkness and light – between narrating events in Saul's life and parallel events in the life of David. The contrast between the two is as stark as darkness and light. Chapter 28 of 1 Samuel narrates the darkest period of the book, as King Saul, abandoned by God, sank into the deepest darkness of his career. Saul's rebellion turned to witchcraft as he sought a medium to bring back Samuel from the dead. David too was greatly distressed; but unlike Saul, he strengthened himself in the Lord his God (30:6) and the Lord promised and delivered victory. As David increases and the sun rises on "Twilight Kingdom," David, though far from perfect, will not become a king like Saul. Unlike Saul who lost his father's donkeys, David shepherds his people well. Unlike Saul, whose best idea was to call on a witch, David goes to the right person, using the right means, for the right purpose (see 30:6-8). As the man after God's heart, David finds himself in the Lord's favor – his steps divinely guided. Chapter 30 is a celebration of David right after Saul's darkest time and right before chapter 31 reports the demise of Saul.
The author of 1 Samuel breaks off the narrative about David to tell us something of greater importance. He does this to place David's predicament right beside Saul's dilemma to show us that as difficult as David's situation was, Saul's was far worse. King Saul was abandoned by God. In verse 15, Saul utters what are among the most miserable words in all of Scripture when he tells the ghost of Samuel, "I am in great distress, for the Philistines are warring against me, and God has turned away from me and answers me no more, either by prophets or by dreams." Saul had reached the point in his life that Samuel had prophesied of years earlier in chapter 15, verse 23, "rebellion is as the sin of divination, and presumption is as iniquity and idolatry. Because you have rejected the word of the Lord, he has also rejected you from being king."Facing the greatest misery of his life, Saul sinks into the deepest darkness of his career as king, as his rebellion (akin to witchcraft) turns to actual witchcraft. In the absence of a word from the Lord, king Saul hypocritically violates God's commandment and turns to Satan for answers. In desperation and facing devastation, men will often turn to anything they think will bring them hope. But the lesson Saul learned is that if one despises God's Word, He will take it away and if one persistently refuses to obey God's word, they will endure His silence.
In 2 Corinthians 7:10, the apostle writes: For godly sorrow produces a repentance without regret, leading to salvation, but the sorrow of the world brings about death. Evaluating the veracity of repentance can be difficult, but most everyone would agree that a distinction must be made between the person who is truly repentant and the one who only regrets the consequences of their actions. Identifying the marks of true repentance is very practical in our lives and in our church. Is your friend, for example, truly sorry about how their words offended you, or do they just want to move on as if nothing happened? How can the church know whether a person under discipline has genuinely repented or is merely going through outward motions wrought by regret? How can a wife know whether her husband's tears and sorrow after infidelity are the fruit of genuine repentance or of mere worldly sorrow? Even more important is the question of one's repentance before the Lord. How can one be confident that they are not among the multitude of people who think they have repented but are self-deceived? After all, Jesus warned that there are many who call Him "Lord," yet he will say to them, "depart from me I never knew you" (Mt 7:21-23). Scripture commands us to examine our own salvation (2 Cor13:5) to make it sure (2 Pet 1:10). False assurance is the price of not evaluating one's repentance accurately; the cost of which will be eternal.
Chapter 25 is enveloped by two significant events. In the chapter's first verse, the death of the prophet Samuel marks the end of an era. In the chapter's last verse, the only remaining link between David and Saul, Michal, Saul's daughter and David's wife, is taken away from David as Saul marries her to another man. These two incidents extinguish any hope of reconciling the two kings.Chapters 24 and 26 narrate parallel stories where David refrains from taking the life of Saul on two occasions when he has occasion to do so. The lesson from both stories is that God will vindicate injustice perpetrated against his people. Up to this point in the narrative, David has acted impeccably in his battles with the Philistines, his protection of the people of Israel, and his dealings with the frantic, foolish king Saul. Significantly, chapter 25 falls between the parallel stories in 24 and 26, only this time, we will find a flawed king David, an unexpected hero, and in the place of Saul, a rich ignoble fool named Nabal. While David was unable to apply his trust in God's justice, Abigail demonstrates astonishing wisdom. Her words and actions are used to open David's eyes to the sin he would have otherwise committed in carrying out a massacre on Nabal and his people. God rescued David from his own wrongdoing using Abigail, who was at once decisive, resourceful, perceptive, engaging, respectful, encouraging, theological, rational, convincing, and shrewd. God finally executed justice on Nabal by taking his life. The death of the Saul-like fool leaves us with the looming thought that the only way this conflict between Saul and David will end will be with the death of king Saul.
More has been written about the first ten verses of chapter 20 of the book of Revelation than any other text in the book. To be sure, as with any Bible passage, these verses are significant; however, they should not be elevated above the essential repeated themes emphasized in the book – namely, the return of Christ, the final judgment of all wickedness, and the beauty and splendor of eternity. In the chapters leading up to chapter 20 of Revelation, we see the demise of the false prophet and the beast (or Antichrist), leaving us with one member of this "unholy trinity" left to vanquish – Satan, the dragon, that ancient serpent, who is the devil. Chapter 20 does not disappoint, beginning with a majestic vision of an angel who binds Satan, casting him into and sealing him in a bottomless pit for 1000 years (a millennium). Clearly Satan's activity and power to deceive are completely taken away from him as he becomes the object of God's personal and unrelenting judgment. Also, during this time, the kingdom of God is visibly consummated on earth, and the people are ruled by the only righteous king, Jesus Christ. Justice and righteousness now prevail as was oft promised in the Old Testament (Is 9:7, 11:3-5, 16:5 and many more!). The earth returns to the condition in which God created it before the fall of Adam and Eve. Reigning with Christ are those martyrs who were "beheaded for the testimony of Jesus …" (v. 4). While there are varied interpretations to this passage, rather than dividing us, we all can enjoy and anticipate the glorious time that this passage describes as part of God's plan culminating in a new heaven and a new earth.
Men's Conference 2024 Pastors Joe Babij and Steve Sherman teach men to stand firm in the spiritual war or temptation that is being waged against them.
Men's Conference 2024 Pastors Joe Babij and Steve Sherman teach men to stand firm in the spiritual war or temptation that is being waged against them.
David and Saul are engaged in a life and death version of a "cat and mouse game," a metaphorical expression describing circumstances where one is constantly trying to evade or outmaneuver another. In verse 14 we have what could be the title of the entire section - Saul sought [David] every day, but God did not give him into his hand. Whatever Saul and David do in their life and death chase, the results are safely rooted in the divine plan – David will remain safe, for he is God's choice for king of Israel.The two men, Saul and David, could not be more different! The contrast between the two men is portrayed in the story in chapter 24. Nothing reveals the heart of a person more than how one treats someone who has done them wrong. When his mortal enemy Saul is left vulnerable, what does David do? He spares Saul's life. David provides for all posterity a model of how to handle vindication against injustice. David truly believed Deuteronomy 32:35: Vengeance is mine, and recompense, for the time when their foot shall slip; for the day of their calamity is at hand, and their doom comes swiftly. David was content for God to take care of this situation; he did not need to take matters into his own hands.
The title of Psalm 52 tells us that it was written by David, when Doeg, the Edomite, came and told Saul, 'David has come to the house of Ahimelech.' This is a reference to 1 Samuel 22-6-23, where Saul slaughtered the Israelite priests at Nob by the hand of Doeg the Edomite. This ugly and tragic event prompted David to pen the Psalm. --In Psalm 52 David indicates the kind of man Doeg is. In a word, he is bad. Doeg's most destructive weapon was his deceitful tongue. He loves evil more than good, lying and all words that devour -v. 3-4-. Doeg's bitter words resulted in his gaining a short-lived opportunity in the eyes of king Saul. But God will have the final word on bad men like Doeg. David declares, God will break you down forever- he will snatch and tear you from your tent- he will uproot you from the land of the living -v. 5-7-. Such is the end of Doeg and all who follow in his evil footsteps. --In contrast to Doeg -the bad- who is uprooted from the land of the living -v. 5- is David -the good- is like a green olive tree in the house of God -v. 8-. While Doeg trusted in the abundance of his riches -v. 7-, David trusted in the steadfast love of God -v. 8-. Doeg's brief rise to fame followed by sudden destruction is contrasted to David's perseverance and preservation, just like the olive tree, among longest living of the trees in Israel.
The title of the 56th Psalm was written by David, -when the Philistines seized him in Gath,- a reference to David's flight from Gath -1 Samuel 21-10-15-, when he hastily sought refuge in enemy territory while running away from King Saul. Fearing Gath's king Achish, David feigned insanity to escape. Desperation and suffering became the impetus for David to write songs. In addition to Psalm 56, he also composed Psalm 34 under the duress of this same incident. --Psalm 56 is divided into two main sections -1-4 and 5-11-, each of which concludes with a similar refrain -vss. 4 and 10-11-, and a third brief vow of thanksgiving. In the first section -1-4-, David's enemies who are oppressing him all day long -1-2-, become mere flesh, in verse 4, after he places his trust in God. The second section -5-11- amplifies the first by revealing that indeed mortal flesh can wreak havoc, making David's life miserable. Despite a zealous oppressor's relentless pursuit, David found solace knowing that God took careful account of his suffering and would soon turn away his enemies -8-9-. Though they could do great temporal damage to him, David could ultimately trust in his God, Yahweh -10-11-. With the breathing room that David's trust afforded him, he offered the sacrifice of praise and thanksgiving to God who delivered his soul from death -12-13-. --Psalms like this minister to us as they bear witness to the brutal reality of trials in our life in this fallen world. While not denying the reality of suffering, they also celebrate God who is bigger than our circumstances. Trusting in God, we not only find rest in the promise for eternal life, but also confidence to walk before Him here and now.
The words of chapter 21 verse 10 - and David rose and fled that day from Saul - summarize the action of the next few chapters of the narrative. The -cat and mouse- story of King Saul's wild pursuit of God's choice for king occupies the narrative until the final chapter which relates the death of Saul.--Chapter 21 reports David's safe passage from Nob to Gath -yes, the very same Gath that is the home of the Philistine champion Goliath--. David feels safer within the border of his enemy than he does in the courts of the Israelite king Saul. This illustrates how far Saul had fallen and become like the kings of the surrounding nations. Saul is a paranoid king who uses Gentiles to kill Israelites. --In chapter 22, Saul's evil is put on full display as he orders the massacre of 85 of his own unarmed Levitical priests by the hand of Doeg the Edomite. Saul and Doeg are fully responsible for their horrid wickedness, but do not miss the fact that they also fulfill the word of God against the priesthood of Eli -see 1 Samuel 2-31-33-. While not authoring the evil, God used His enemies to bring to pass His word. Indeed, God works all things together according to the counsel of His will -Ephesians 1-11- and 1 Samuel 22 illustrates that included among -all things- are even his wicked enemies.
If you live according to the flesh we will die... if by the Spirit you put to death the deeds of the body you will live. The word 'if' is a huge clue as to what Paul is teaching here and how it applies to the believer.
The flesh, our members, the body are all identified in Romans 6,7 and 8 at vessels of sin and death that are to be overcome by living in the Spirit. But is there no hope for our bodies-- Is the best we can hope for to be released one day from those bodies altogether-- Consider here in short... God's plan for your sinful bodies.
The clear declaration over the Christian is 'you are no longer in the flesh but in the Spirit.' This declaration entails the believers security in Salvation. But then Paul says, -if the Spirit dwells in you.- And there we learn that this security is confirmed in the believers 'assurance' of the Spirit's indwelling. Consider here what constitutes that assurance.
Consider these four points of our positional sanctification- The work of Christ to deal with sin and condemn it in His flesh has set a foundation for holy living. That foundation is fourfold. 1st vs. 1 we are not under condemnation. 2nd vs 2 we are set free to realize our purpose in the law. 3rd and 4th as considered in this message the full requirement of the law is accomplished in us from the start. And we are set beyond the restrictions of the flesh to live in the domain -range- of the Spirit of Life. The believer begins their life in the wide open place of the Spirit.
Romans 8-3 tells us that Jesus, who had a body after the likeness of our sinful bodies, condemned sin in the flesh. What does that mean-- How-- In what way was this done by our Savior and what does this mean for the believer. Here is the work by which we are not under condemnation, we are free in the law and we are released into the domain of the Spirit of LIfe.
From Romans 8-2 consider the freedom Christ, the freest man who ever lived, brings to the believer. It is not a freedom outside of the law but a freedom within in it.
From Romans 8-1 we find the beginning point of the sanctified life... We start secure in Christ and delivered from any condemnation. As we shall learn through the initial study of Romans 8... Paul's great interest is to bring the believer to comprehend what they are in Christ and the position they have through him before he would have them consider their practice.
Most certainly the believer is positionally sanctified at exact moment of their new birth. That Sanctification continues through a process of growth. And yet Romans 7 and 8 present to us the practical outworking of God's grace in sanctification brings us to a pattern of development in which we pass through a crisis into the Gospel of our Sanctification.
Correcting confusion in God's work of sanctification. Understanding a where sin rises in the believer helps us understand where sin is also defeated. Considering who Paul is describing in this passage is key to understanding where you fit into the text.
One of the most debated passages in the New Testament. Is Paul giving a personal testimony-- Is it a testimony of his life before being born again or his life after that moment-- Is he addressing a contemporary experience or a past experience-- Where does sin express itself in and from the Christian-- Here is part one of this important passage...
A marriage has ended for the believer and a new union has begun with Christ. Consider the persons relationship to the law before salvation and that relationship after we are united with our Lord Jesus.
Paul is addressing this independent tilt away from God. Paul must challenge the believer to overcome a point of resistance to truth that rises up in our flesh- a point to which our weak, sin prone flesh pushes us- which is independence from God. To address this weakness, this proneness in our flesh he gives an analogy of the Christian life that will challenge this proneness. You must become a slave of God.
A heart that desires to hold God at a distance would prefer a contractional relationship with Him where a person can earn approval and acceptance from God- a situation where God owes them something as a payment for their good deeds and behavior. But grace, something given without merit, something extended in the place of deserved judgment takes a claim upon us- it gives birth to a gratitude that binds us to the one who loved us in our sins and our brokenness. And that kind of intimacy and that kind of claim upon our hearts is resisted by the sinful and independent instinct of our flesh.
So here is my situation. Sin is no longer in my spirit. I am changed. I am a new man. Christ lives in me. And where the Lord Jesus lives- it is holy- it is pure. But sin is still is at play in my flesh and I am more aware of it than ever. I hate it. It is not what I want. But to often it is what I find myself doing. What can I do-- What is the next step-- What do I do when sin comes upon my flesh-- Comes at me--
We have redeemed spirits in complete fellowship with the living God and nothing can separate us from that love. And yet, and this is the point of our message today, we are not fully redeemed. We are redeemed spirits but our bodies- not so much. -We are redeemed spirits living in unredeemed bodies.- Consider now what this means for living a faithful life to the glory of God.
What is Paul's or the Bible's view of the human being as to their essence-- What lies at the foundation of our being-- When Paul declares that we have been baptized into Christ and into His death- when stating that we were buried with Christ so that we may walk now in newness of life- when he says we have been united or planted together with Christ in the likeness of His death so that we may be in the likeness of His resurrection- when he says that our old man was crucified- that we have died to sin, that we are free from sin, that we are to reckon ourselves dead to sin and alive to God in Christ Jesus our Lord- We must ask the question who or what of ourselves is Paul addressing-- Now this may sound like an unnecessary philosophical question but actually it is quite important, and I hope you see that the answer to this question will be a very practical thing for us to know and find out.
How can it be said that Christ died to sin once for all. In what way did the sinless Savior die to sin.
Jesus didn't merely die on the cross for what you had done in committing sins. He also died for what you were and had become as a sinner. He didn't just die to take away your sins. He died to take away the sinner and replace him or her with a saint. And if you have been born again you are not the sinner you once were. You instead are a holy one on the way to a glorious future. Because this is so, for the true believer, your answer to sin and its temptations is not in trying harder, or in developing a different frame of mind or attitude towards sin. At the foundation is it embracing what you have become through Jesus Christ. The answer to sinning for the Christian is found in the regenerating work of Jesus Christ where the Christian has become a whole new person in Christ.
Or the message could be entitled why you should not be a universalist and why consider being a pre-millennialist.
It is for the purpose of bringing us to that faith, that belief, that saving faith in the finished work and perfect work of Jesus Christ, that Paul says that the law entered. It is there in verse 20. Let's consider this more this morning role of the law in our salvation. Romans 5-20 Moreover, the law entered that the offense might abound. But where sin abounded, grace abounded much more...
What is the imputation of sin referred to in Romans 5-13-- Here we argue that it is the growing clarification and accounting of sin for those under the law. And as they add up the leger of sin's multiplication they may then turn to see a new math of Grace made available to them through the cross of Jesus Christ.
After emphasizing the atoning death of Christ over the first half of Romans 5 Paul now turns to answer question, -How can one man's death atone for the sins of many---
Christ died for us though we were enemies, sinners and ungodly and yet in saving us God's address to us was not as such but the one approach that allowed for mercy.
We may exalt in these tribulations because they expose the heart of change that came to us- they prove the true nature of saving faith. Above everything else the transforming change that comes in regenerating faith in Christ is a heart from God... for God, and a love from God for others.
Romans 5-2 having acquired through justification by faith, peace with God the believer moves on their experience of salvation accessing an waterfall of grace upon grace and exultingly taking into view a destination of the glory to come.
Before the believer can experience peace from God he or she must be brought into peace with God. The hostility of sinner against God and the animosity of God's holy justice against the sinner must come to an end...
What is the pastoral overtones we should hear from the pulpit-- What should be at the heart of the exposition of texts as they are set forward to God's people. From Romans 4-23-5-2 consider this perspective.
Have you done even the slightest calculation on what you believe about God and what you believe God for-- The Christians professed faith encompasses eternity past and future as the ground of hope in the present. Abraham is the model of this ambitious, audacious faith.
From Romans 4-9-17 we address the impediments to a missionary message for the nations... things we must carefully extract from the message we are to take to the ends of the earth.
Paul take us back to Genesis 15 and the promise God made there to Abraham. Starting with very man that the Jews claimed gave them a separate and distinct classification from all the world, Paul will demonstrate it is just the opposite-That in Abraham a faith is broadcast to all the world by which all may be right with God and in relationship with Him. Abraham didn't establish a distinct race or nation of people who had a singular claim on God and his blessing. Through Abraham God generated a work that would produce multiple races or nations that would come to exist or rise up in the blessing of God's promises. Like Abraham, the Israelites are starting point for the unfolding of this blessing- they are a case study throughout the Bible from beginning to end of God's faithfulness to bring this blessing and promise to complete fruition. But they are not alone... in the promises of faith and of life are to come to a multitude of nations.
They did not see the atoning work of Jesus Christ at the cross. It was missed by nearly all. Why-- When He spoke so plainly of that work, when the prophecies of scripture told of the suffering savior, how was it missed and what does this ignorance mean--
In Romans 4-1-8 Paul directs us to the first verse in the Bible that definitively declares the doctrine of justification by faith. Genesis 15-6. And Paul takes the two of the greatest heroes in Israel and makes them the poster figures of this great doctrine.
The accusation is that salvation through grace by faith nullifies the law. Paul says, -Not at all. We establish the law.- What is it that is being suggested is nullified and what of the law do we establish and how do we establish it. For the answer consider the whole of Paul's letter. And in giving the answer rejoice in the breadth of Christ's salvation.
The Demands of the law will not bring God's salvation to you... but the demand of faith will. When you meet that demand you know that your faith in Christ is nothing to boast about.
How does God demonstrate or prove His righteousness in the saving work of Jesus Christ-- As important why does He do so-- What part does the forbearance of God have in the historical accounts of human life and in our lives today--
We begin by addressing whether propitiation or expiation is taught in Romans 3-25 and then we ask the question why Blood is the currency, the transacting measure that accomplishes our Salvation.
Retrieving the right view of the doctrine of propitiation. It was necessary that God not only answer our need for cleansing but His own need for justice and the satisfaction of His holy wrath against sins if He were to save us from them.
Justification, Grace, Redemption considered in one of the most important verses in the Bible.
From Romans 3-21-23 we are introduced to a Righteousness of God that it TO ALL and UPON ALL who believe. A reason for this provision is given, -for all have sinned and fallen short of the glory of God.- Here our total lack of ability to become righteous is stated but also here is stated the condition that brought forth God's saving work.
From Romans 3-21 we begin to consider what may be the most significant paragraph every written- Here is an answer for the long and yet futile pursuit of the individual to gain a righteousness.
By the eighth century the church had compiled seven short hymns or chants sung during the advent season. Each hymn, sung in Latin, referenced a name of the Messiah, a deed of the Messiah and a call to the Messiah to return and deliver his people. So as the church remembered the 1st coming they anticipated the 2nd coming of the Lord. The last chant was a cry to Emmanuel. The first letter of each chant formed an acrostic which when repeated backwards gave the Lord's answer to their cries, -Tomorrow I come.-
From the Antiphons of the early middle ages in the church we consider the fifth Antiphon. O Dayspring. Each short hymn puts forward a name for the Messiah- an expression of His power- and an aligning request from His people. In the advent season we remember that Christ's first coming was to prepare a people for His second coming. And we look with longing for that day.
From the Antiphons of the early middle ages in the church we consider the fourth Antiphon. O Key of David. Each short hymn puts forward a name for the Messiah- an expression of His power- and an aligning request from His people. In the advent season we remember that Christ's first coming was to prepare a people for His second coming. And we look with longing for that day.
We have come to the 3rd Antiphon of Advent - O Root of Jesse-O Root of Jesse, standing as a sign among the peoples--before you kings will shut their mouths, to you the nations will make their prayer--Come and deliver us, and delay no longer
At some point in the life of the church a series of short hymns or prayers called antiphons, were developed that were sung as preparation for the Advent -we say Christmas- season. A compilation of these hymns appears altogether as early as the 8th century, but they likely existed far before that. There were sevens hymns in all. These short hymns are reflected in the song -O Come, O Come Emmanuel.- -Each began with an Old Testament name for the Messiah. -Each noted some gracious work or expression of God through the Messiah. -Each offered a prayer that would align the people with the great work anticipated at the coming the Messiah. -We will be looking at these hymns and prayers over the next weeks as we move into the Advent season. One thing to keep in mind, these prayers reveal that the early church didn't separate the hopes realized in the 1st coming of the Messiah as a baby born to sacrifice from the 2nd coming of the Messiah as King to reign. As we move into the Advent season and reflect on the Christ child who has come, we gain the greatest benefit in such a season if we let it these reflections prepare us for His second coming. Actually, the seven names were expressed in Latin and in reverse order formed an acrostic which means, -I am coming soon- or -Tomorrow I come.-
At some point in the life of the church a series of short hymns or prayers called antiphons, were developed that were sung as preparation for the Advent season. A compilation of these hymns appears altogether as early as the 8th century, but they likely existed far before that. There were sevens hymns in all. These short hymns are reflected in the song -O Come, O Come Emmanuel.- -Each began with an Old Testament name for the Messiah. -Each noted some gracious work or expression of God through the Messiah. -Each offered a prayer that would align the people with the great work anticipated at the coming the Messiah. -We will be looking at these hymns and prayers over the next weeks as we move into the Advent season. One thing to keep in mind, these prayers reveal that the early church didn't separate the hopes realized in the 1st coming of the Messiah as a baby born to sacrifice from the 2nd coming of the Messiah as King to reign. As we move into the Advent season and reflect on the Christ child who has come, we gain the greatest benefit in such a season if we let it these reflections prepare us for His second coming. Actually, the seven names were expressed in Latin and in reverse order formed an acrostic which means, -I am coming soon- or -Tomorrow I come.-
The moralist and the religionist had their indignation stirred by Paul's exposure of the idolater's sins. They have agreed with Paul that these are sinful people who are facing grave consequences. They were not ready for Paul to turn the tables on them and point to their own sinfulness. But he has done so and done so convincingly. At this point in our passage, they are quieted. They seem to have conceded Paul's point. Now it is time for Paul to pass message of hope. It would seem time for Paul to deliver to them the hope of Salvation found in Christ and His cross. While they are on the ground he should step in to pick them up. But before Paul offers to show them a way up, Paul digs a grave for them and throws them in.
The work of the Spirit is consistent in convicting a person of sin. The response of the person under conviction is also consistent. Paul is an evangelist. He has seen that response multiple times. Here is a diatribe Paul recreates the responses of a man who is under conviction. Listen in and see if you recognize the pattern.
The Jew's national identity found in circumcision considered by Paul. What it didn't do for them and what was its advantage. Apply the lessons to the Christian religion with its ordinances and its heritage. What is its limitations and what its value.
Now Paul turns to the Jew who counts his privileges and his position and his separation from the world as evidence that he stands apart from the threat of God's judgment. Paul acknowledges -if not here in Romans 9-11- the privileges of the Jews and the great position God had given to them over all other peoples and the separate lives they were called too. But here Paul teaches us that a good thing can become a bad thing when it is held as a self-vindicating-self-justifying thing.
In Romans 2-12-16 Paul explains that you cannot claim ignorance of the law as a defense against God's judgment of your sin. -I didn't know I wasn't supposed to do that--- Is a defense that won't hold up before God. Let's go verse by verse for a moment and then we will draw out some key principles to apply for ourselves.
What do your deeds reveal is at the heart of your faith-- There are one of two points of faith and all people live by either one or the other. Everyone faces down their death, and what is beyond death with one of two faiths. They either put their hopes and faith in themselves... in the bottom line of their own moral acceptability or moral accomplishments or they put their faith in the righteousness and life provided for them through Jesus Christ . One man hopes in himself. The other puts all his hope in Christ. Now the life the individual will live will reflect where they have placed all their faith and all their hope. It will show up in the deeds that they do. God will test the deeds of people because deeds reveal where people have placed their hope and faith.
Arguing that blessings from God are evidence of your right standing with God may be evidence that you are actually snubbing the goodness of God.
The Moralist is without excuse - His judgments reveal that he knows there is a standard of right and wrong by which he will himself be judged. He judges and yet he does, in some measure the very same things. 2nd The Moralist will be judged by truth. God knows all of his sin and these will be set out into the open one day. There will be no disguises just as there are no excuses.3rd The Moralist's judgment by God is inescapable. He is without excuse, and He is without escape.
Read the Romans 1-18-32 and feel the indignation at the moral collapse of our times. But be careful. Paul turns the tables on the morally indignant and places them under the condemnation as those described at the end of Romans 1. Here begins an analysis of the sinfulness of the moralist.
The most important question we will attempt to answer today is, -Where is sin leading us---
Throughout history there has always been corruption in the various societies of people, to varying degrees, in various places, at various times but in the end times I think we should understand that this moral corruption in world will not appear in places and points but instead be quite universal. This is where we now appear to be rapidly heading. - So, the question has to be asked, -how did this come about--- How is that what is described here has taken shape in our society-- If we understood this we may have the answer to finding our way out of this mess. At least we might know better how we could be used of God to lead some of our generation away from this decay.
Many have chosen to construct an image of God that shadows their view of human being's evolving progress from fear to enlightenment, from superstition to a modern people of science. A wrathful God is, in their minds, an archaic remnant of a less enlightened time when humans where afraid of many things including their fathers. Today we have risen above most of our fears, and we know better than to project those fears upon our notion of God. And now because they don't want to be dismissed outright by those holding this enlightened view, many with go with them in the evangelical church and avoid any mention of God's wrath or hatred of the sinner in their sin. But the Bible is clear God is unchanged. He is the same yesterday, today and forever. And God is a God of wrath.
Even the false religionist knows that salvation must be acquired by a great act of righteousness. They just do not understand how great. Salvation can come only by a thoroughly righteous way and so only the righteous God can save us. In the Gospel we understand how a righteous God makes righteous the unrighteous righteously.
The Gospel is the power of God, Paul says. He does not say that the gospel contains information that accesses God's power, or that through it, God brings power to us as we understand its principles... Paul says the Gospel is, in itself, God's power unto salvation. That just as God spoke and created all things by the power of His word, the spoken and declared Gospel sends forth God's power in its words. Words that have power to save those who hear it and believe it. It even has power to move people into a belief that brings upon them salvation.
There is the danger, the very real danger and reality of being ashamed of the Gospel by which you are saved. It is a bizarre and incongruent thing to find in our hearts. But it rises there. The enemy stirs it up and heaps scorn upon us along with the world for this hope we claim. Paul had conquered this temptation. His savior died naked on a cross for his sins. He would live to proudly proclaiming him and his salvation. NOW we must consider how Paul conquered this temptation.
Our lives before people would dramatically change if we were to live them always with the intent to carry out gospel ministry.
What are we to anticipate or expect in fellowship with one another. What does the communion of the body of Christ look like-- What should it look like--
Here Paul shows us how the pastor and how all of us must orient ourselves in serving and ministering to one another.
The primary lesson I get from these verses is one regarding the heart I am to have in serving and ministering to the members of God's family the church. I find here how I am to approach you and those brothers and sisters I work with abroad. I find in this how we are to approach one another. What are the desires we are to have. What are the attitudes we are to have towards one another. What is the impact we should want into each other's lives and alongside of each other in the lives of others. What in a sense is the dynamic of service that should envelop us all as we live together before the Lord and as His servants and members of His redeemed family.
The outcome of proclaiming our gospel is always to bring people to a point of submission to it. We think of this as saving faith. This is more than a mental acceptance of the truth of the information of the Gospel. It is a trust or surrender to that truth. Here is what we can say about saving faith - Saving Faith is surrendered trust in a Proposition and in a Person...
You can understand why then the Jews at the time of the early church were not all too happy with this new Christian off shoot from their faith. All of their traditions and teachings, all their customs of sacrifice and temple worship, all the prophecies and promises for the nation and its future, all its wisdom and all its spiritual benefit drawn up from the Hebrews to their mind was being hijacked by Paul and the Apostles and channeled into a focus upon one person, Jesus of Nazareth. You can image this would make them quite resentful and jealous. Still does to a large extent. To this we, the Christian plead, guilty. We lay claim to not only to the New Testament but all the writings of the Old Testament. We treasure the Scriptures as accounts of God's preparing history directing all people into His salvation... into His good news and that news is all about Jesus Christ.
When considering the Gospel as good news to ourselves, consider that it is also good news to God.
Here in our text Paul is introducing himself. We must believe that what he says about himself is foundational to his great influence- an influence that reverberates out still to this day. An application for ourselves is to find something of this same foundation for our lives now.
The Lord in all His teaching only once referred to Himself as the King. It is found only in this passage. He describes that moment of His final conquest of the World. All the peoples of the earth are brought Him. He is surrounded by an army of Holy Angels. He has vanquished His foes and rescued His people and now He divides a flock of people into two classes. He is the King. He is in the moment of His return. He has set up His throne to begin His rule among the nations. He now is determining who it is that shall occupy His Kingdom and who it is that shall be taken away into everlasting judgement.
Bread of Life Radio series on the seven sayings from the cross. Here a summary begins of all those sayings demonstrating that the words of Christ trace the great questions of the human heart- questions that find their answers in Christ's resurrection.
Bread of Life Radio series on the seven sayings from the cross. Here a summary begins of all those sayings demonstrating that the words of Christ trace the great questions of the human heart- questions that find their answers in Christ's resurrection.
Bread of Life Radio series on the seven sayings from the cross. Here a summary begins of all those sayings demonstrating that the words of Christ trace the great questions of the human heart- questions that find their answers in Christ's resurrection.
The central questions of every human heart is revealed in the successive words of Jesus from the cross. If he had not risen from the dead these basic questions of humanity would have gone unanswered. Rising from the dead Christ reveals that he has the answer for the deep cries of the human heart.
Bread of Life Radio's series on the seven sayings of Jesus from the Cross. The last three statements of Jesus from the Cross are composed and calculated declarations that he was in control of the sacrifice he laid down.
Bread of Life Radio's series on the seven sayings of Jesus from the Cross. His last three statements are composed and calculated and demonstrate his control over the sacrifice he lays down.
The last three statements of Jesus from the Cross give direct answer to the mocking of those who stood beneath it. They are calculated and drive home the complete control of the Savior over his own crucifixion. His power in his death has not swayed and he shouts his victory to be heard over all those who come to the cross.
My God, My God why have your forsaken me-- These words at the end of three hours of darkness.
Jesus had prayed -Father forgive them for they don't know what they do.- It is a request that they might come to realize their sin and who he is and be thus brought to repentance and faith. God the Father immediately began answering that prayer and one man found absolution at the cross of Jesus.
Consider Jesus the intercessor as He prays for the person who is not yet saved from their sins.
Bread of Life Radio series on the Olivet Discourse. The Parable of the Talents is the third parable on the measure of a true believer. The follower of Jesus is committed to tending to their masters business. And that business is--
Bread of Life Radio series on the Olivet Discourse. The Parable of the Talents is the third parable on the measure of a true believer. The follower of Jesus is committed to tending to their masters business. And that business is--
Bread of Life Radio series on the Olivet Discourse. The Parable of the Talents is the third parable on the measure of a true believer. The follower of Jesus is committed to tending to their masters business. And that business is--
When Jesus Christ, the incarnate Word, says that His flesh is true food and His blood true drink, He is offering us a feast in the midst of a starving world, and fountains of joy in the midst of the wilderness. --When a piece of bread is given to you, you can take it, nibble at it, and put it aside, or you can eat the whole thing. It only becomes part of you, when you consume it. To feast upon the Lord Jesus Christ and His Word, you must appropriate it as belonging to yourself. You can only enjoy the Word of God when you see that you have a part and lot in it. When the promise assures you personally that your sin is forgiven, that you are clothed with the righteousness of Christ, that heaven is for you, that you are accepted in the Beloved, then the Word has become food indeed---John 6-56 says that if you feast in this manner then you abide in Christ, and He abides in you. John 15 makes it clear that abiding in Christ is inseparably linked to abiding in His Word. Cherish the Word of God- receive it with intense joy- Meditate upon it- believe it deeply- it will make you strong, free and pure. Find in it more than simply your sustenance- find in it both your pleasure and your treasure. To live upon the Truth is the sure method to prevent apostasy- and he who feeds upon this true food is the blessed man-
In John 6-48-51, our Lord draws a contrast between Himself as the Bread of life and the manna which Israel ate in the wilderness. The Israelites ate manna in the wilderness, and yet they died. For all of its wonderful properties - 'the grain of heaven,' 'angel's food' -Ps. 78- - while sustaining physical life, manna could not impart eternal life. But those who eat the true Bread, shall not die. Those who appropriate Christ to themselves, by faith, who satisfy their hearts by feeding on Him, shall live forever.----In this concept of eating the body of Christ we see the need to partake of Christ in a very real manner. As we consume food, the food becomes part of us - so likewise Christ is to be part of us. However clearly, as the death mentioned here is not physical, so the eating as well is not literal. Here we receive the first hint of our union with Christ. As food only becomes part of you when you eat it, when you receive Him, by faith, He becomes, -Christ in you, the hope of glory- -Col 1-27-. What a greater Bread this is, and what a greater life-----Finally in John 6-51 Christ reveals to us the whole picture, -and the bread also which I will give for the life of the world is My flesh- - a clear reference to His crucifixion. He willingly gives His life as a ransom for ours. When we feed upon Christ, we become united with Him in his death, and thus will certainly be in His resurrection -Rom 6-5-. It is not a life which is perishable, for -you have died, and your life is hidden with Christ in God- -Col. 3-3.- It is not a life which ends when our earthly pilgrimage is over, for it is -eternal life.- What has the world to offer in comparison with this---
The book of Revelation is given to us from God the Father, through our Lord Jesus Christ, who sent His angel to reveal it to His servant John, who in turn was to relay it to the church in a letter. The word Revelation means to reveal-unveil-uncover. The purpose is to make known to us, His servants, -the things that must soon take place.- What an awesome, loving God we serve, that He would take time to reveal to us the way redemption history will unfold. He did this to encourage us to persevere in trials, knowing that our victory is certain. Christ, the King of King and Lord of Lords, will conquer every foe and usher in the new heavens and new earth. -Many shy away from the book of Revelation because we don't quite understand the meaning of the visions that John is writing about, or the way the book is structured- yet we read this- -Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near- -1-3-. This tells us that the book was not just written for the prophecy experts, but for you and me to be blessed in reading it and in heeding its commands-exhortations. We may not fully understand the meaning of the various symbolic representations, but the message of the book is clear. Christ will return and subdue all His enemies- God will judge the world in righteousness through Christ- Satan and all his followers will be cast into the lake of fire- God's people will be vindicated and rewarded with eternal life in the new heavens and new earth.
Following a stern warning in verses 26-31, chapter 10 concludes with a call to endure in faith. This section serves as a prescription or antidote against apostasy. The prescribed antidote requires two doses- 1- a look back at how far they had come -32-34- and 2- a look forward, considering the reward that awaits those who endure -36-39-. The summons to look backward at their former days as believers, the hard struggles, suffering, reproach, and affliction that they endured by faith, is meant to encourage them that what they had done before, they can do again. He is goading them to not give up the fight - saying in essence, -you've endured so much already, you can do it again.- Along with the backward look, a look forward to the promise of eternal life, is likewise meant to rekindle a desire to finish the race with endurance. Pondering our eternal reward has transformative effects on our present lives. As we look for an eternal abode that is greater than our present existence, knowing that only those who endure to the end will make it there, it inspires us to not shrink back unto destruction, but instead to live by faith.
We can learn much from the life of Samson about how our decisions have long term and even detrimental consequences.
The apostle Paul was not ashamed of the Gospel, even though the message was the source of much affliction for him. He nevertheless was bold to proclaim the whole truth, even to hostile audiences.
In verses 26-31 of Hebrews 10, the author describes the wrong way to live, as some of those in the congregation receiving this epistle were forsaking their assembling together -25- and in danger of falling away from their confession by consistently loving and choosing their sin over Christ -26-. The author warns these precious people in the harshest terms of the danger of their final and full apostasy and of their greater responsibility, as people who have known the way of truth and yet turn away from it. Such were those who sat among the assembly of God's people, receiving the benefits of grace, but who in the day of Judgment will be eternally lost with the enemies of God -27-. -The doctrine of the apostasy of Christians is not without controversy. It has been contested between Arminians and Calvinists for Centuries. Arminians use verses such as this text, to teach the possibility of apostasy- while Calvinists believe the Scriptures teach the perseverance of the saints - sometimes referred to as -eternal security,- namely that truly born-again believers will be kept in the faith by the power God. While both arguments have their merit, it is obvious that both cannot be true. A born-again child of God cannot, at the same time, be eternally secure and lose their salvation - this is a logical disconnect. This does not suggest that the Scriptures are not clear on this matter. God's Word is clear in teaching the security of the believer, while at the same time issuing genuine warnings against his or her apostasy. How can this be so- This sermon considers what are perhaps the most chilling, solemn, and fear-inspiring passages in the New Testament.
In Acts 2-42-47 we find a model of what the church that has been revived by the Holy Spirit is occupied with. Acts 2 describes the early church as devoted to 4 things- the teaching of the apostles, fellowship, breaking of bread, and prayers. As they devote themselves to these regular means of grace, God added to their number those who were being saved.
The apostle Paul considered the lives of those converted under his ministry to be his epistle - his letter of recommendation. May we live lives in this world among unbelievers that when -read- by others serves as a witness to the glory of God-
-Great are the works of the Lord, studied by all who delight in them.- -Psalm 111-2---As Christians, often our knowledge about God excels our experience of God. Psalm 111 tells us the secret of turning our knowledge about God into knowledge of God- and it is this- studying, meditating, and reflecting on God's works, as revealed in His Word, until our hearts are filled with praise and worship. Taking time to reflect and meditate on God's word in this busy information age can be a challenge indeed. But it ought to be part of our Christian disciplines nonetheless. We read in Psalm 1 of the blessed man who delights in the law of the Lord and meditates on it day and night. This man is blessed by the Lord and is fruitful in all his labors. --In the Psalm we will be studying, the psalmist has been meditating on the works of the Lord in creation, providence, and redemption, and his heart is full of praise. He starts out with a -Hallu-yah- in Hebrew, translated into English as- -praise the Lord.- He then tells us that he wants to thank-praise the Lord in the company of his people. When the people of God are gathered and join their hearts and voices in praise to the Lord, we not only encourage one another, but we bring collective praise and glory to God. We see this in the book of Revelation, where God's praise is always given by the company of the redeemed, and not just by individuals.
The story of Samson covers four chapters in the book of Judges. Samson's story is both instructional and at its core a tragedy brought about by sin. Here is a young man who was blessed beyond measure. His own birth being announced in what many feel is a Christophany, an appearance by Jesus Himself -whose name would only be described as wonderful-. Samson had amazing strength, being able to tear a lion in half and also strike down 1000 men with the jawbone of a donkey. He judged Israel for 20 years. Yet, the story most remember deals with Samson, humiliated, eyes gouged out, and entertainment for the Philistine leaders.-Samson had a heart plagued by desire and defiance. He ignored the instruction of his parents and upbringing, violated his Nazarite Vow, and sought the desires of his eyes. His marriage to a pagan woman as well as his lust for prostitutes led to his downfall. While we cannot thwart God's plan, our sin brings much suffering to others.
The greatness of God's love displayed in the promise He fulfilled by taking on flesh and dwelling among us, taking upon Himself our sin, and bearing it's penalty on the cross.
If we have understood this discourse, particularly the person and redeeming work of Christ and the absolute forgiveness received in the New Covenant, we who profess to believe these truths ought to live in a manner befitting them. In verses 19-21 of chapter 10, the author lays out a series of motivating factors - things that we have in Christ because His body and blood have opened the way to the presence of God - that stir up God's people to carry out the three-fold imperative in verses 22-25 - let us draw near -22-, let us hold fast -23-, and let us consider one another -24-. The three duties summarize the basics of the Christian faith. 1- Let us draw near - exhorts us to a genuine desire to be close to God. 2- Let us hold fast - is an exhortation to remain faithful and steadfast, even in the face of an adversity that is leading others to fall away from the faith. 3- Let us consider one another - is a call to every member of the church of Jesus Christ to regard one another attentively, that we might love and serve and spend significant time together. This is how the church militant, that is, the church on earth in this age, is to live, all the more as we approach the Day of Christ's return.
As we move along in our study of 1 Thessalonians, we come to one of the clearest and most straight forward teachings on holiness and sexual purity in the New Testament. Both verse 2 and 4 of chapter 4 emphasize that this teaching was not new to the Thessalonians. The young church had heard this specific message before. In a similar way for us, this admonition of walking to please God in this area of holiness and sexual purity is not new. We know that God's teaching on this subject is clear throughout the Bible, but like the Thessalonians, we need to hear it again. We need to be reminded that the follower of Jesus is called to a life that is set apart -holy- for God and His service.----A timely and immensely practical text, we will be looking at the motivations and reasons given to avoid sexual immorality as well as some ways to walk in counter cultural self-control and holy distinction.
Hebrews 10-1-18 summarizes the contrasts between the Levitical offerings of the Old Covenant and Christ's once-for-all sacrifice in four ways - a shadow-reality contrast in 10-1-4- animal sacrifice-willing obedient sacrifice in 10-5-10- and the finality of- a- the priesthood in 10-11-14 and b- Christ's sacrifice in 10-15-18. Verse 11 is a summary of the first four verses of the chapter where we found the weakness of the law demonstrated by the fact that sacrifices had to be repeated endlessly year after year. The author's argument is that if these sacrifices were effective to perfect the worshipper, they would no longer need to be offered continually. In verse 11, he picks up on this same theme showing that while the Aaronic priests never sat down during the performance of their sacred duties, Jesus Christ, by contrast, finished his sacrificial work and sat down at the right hand of God demonstrating its finality and efficacy. It perfected for all time those who are being sanctified -v. 14-- unlike the Old Covenant sacrifice, Jesus's death on the cross provides forgiveness of sins and cleansing of the conscience, enabling the worshipper access into God's presence. The perfection, of which the author refers, is found in the New Covenant. This is made clear by his reiteration, in verses 15-17, of the New Covenant prophecy. He concludes his theological argument in verse 18- Where there is forgiveness of these, there is no longer any offering for sin. At last, we learn in this central section of Hebrews that God's people's sins have been decisively removed as the New Covenant prophecy is decisively fulfilled by Christ's single once-for-all sacrificial death on the cross.
Is it possible to experience some of the joys of heaven here on earth- According to this passage, the answer is yes- Since we have been united to Christ in His death and resurrection, we are inseparable from Him. As He is now seated in heaven on the right hand of the Father, we are seated with Him. Even though it is difficult for us to grasp this spiritual reality, it is nonetheless true.--How is it then that we can know more of the joy of heaven here- Paul tells us in verses 1 and 2. We are to seek the things that are above, where Christ is at the right hand of the Father- we are to set our minds on them, rather than on the things of the earth. So our enjoyment of these spiritual heavenly realities is proportional to the degree of our seeking them and setting our minds-affections on them. The more we meditate on the beauty and glory of Christ, the greater will be our longing for Him and desire to be with Him.--Paul closes this section in verse 4 by saying that this hidden spiritual reality will one day be revealed. ---When Christ who is your life appears, then you also will appear with him in glory.- The day is coming when we will see Him in glory and be fully transformed into His image. It is then that our real identity, which had up till then been hidden in Christ, will be revealed for everyone to see. -Surely I -Jesus- am coming soon.- Amen. Come Lord Jesus-- -Rev 22-20
As we continue in our study of 1 Thessalonians, we move into the instructional part of the letter starting in chapter 4. The first three chapters were an overflowing of gratitude, thankfulness and encouragement for the way this young church endured the ongoing trials for following Jesus. Now in chapters 4 and 5, Paul addresses some of the particular concerns, which Timothy had brought back after his recent visit. Paul tackles big topics like sexual purity -4-3-8-, an admonition against laziness -4-9-12-, the Lord's return and the events surrounding that time -4-13-5-11-, and some matters concerning conduct in the church -5-12-22-.--In these first two verses of chapter 4, Paul sets the table for the rest of the letter by laying the foundation as a good coach. He is pleased with the progress, but he does not want apathy or a -let up-. It was not enough that the Thessalonians were walking in a way that was pleasing to the Lord. The missionary team -Paul, Silas, Timothy- wanted them to grow more and more- Practical holiness is how we live and act on a daily basis. This is a process of change. The process of sanctification -becoming more like Jesus- is God's will for us as believers and he uses people, circumstances and the spiritual disciplines to carry out this vital work.--As we will highlight, Paul speaks to key concepts of identity and authority, but clearly exhorts the church towards continuous improvement, growth and maturity in both their mission and ours- Walking to please God.
The first 18 verses of chapter 10 conclude the central theological argument which began in chapter 5 - the superior high priesthood of Jesus Christ. This pericope -10-1-18- is a recap of the themes found in the previous 5 chapters. It summarizes the contrasts between the Levitical offerings of the Old Covenant and Christ's once-for-all sacrifice in four ways - a shadow-reality contrast in 10-1-4- sacrifice-obedience in 10-5-10- the finality of the priesthood in 10-11-14, and the finality of Christ's sacrifice in 10-15-18.--Having investigated the shadow-reality contrast of verses 1-4 last time, in this sermon we will see how the author of Hebrews uses the Old Testament Scripture -Psalm 40-6-8- to make his point. In so doing, he quotes a voice that his Jewish audience would readily recognize - the voice of King David. Through David, the voice of David's greater Son, the Messiah, can be heard announcing an utterly different kind of sacrifice- -Sacrifices and offerings you have not desired, but a body have you prepared for me- in burnt offerings and sin offerings you have taken no pleasure. Then I said, 'Behold, I have come to do your will, O God, as it is written of me in the scroll of the book.'- -Heb 10-5-7-. Here we find one reason that Christ's sacrifice is infinitely superior is that He fully knows the evil and horror of human sin, yet still willingly absorbs the wrath of God on our behalf.----Hallelujah What a Savior-
As we arrive at chapter 10 of Hebrews, in the first 18 verses we will conclude the central theological argument of the book. Beginning in chapter 5, the superior high priesthood of Jesus Christ has occupied our attention in our Hebrews studies since the beginning of the year- In the first 18 verses of chapter 10, we find a recapitulation of the themes introduced in the previous 5 chapters. In Hebrews 10-1-18, the contrasts between the Levitical offerings and Christ's once-for-all sacrifice which stood out in chapter 9 are reiterated and intensified - the shadow-reality contrast in 10-1-4- sacrifice-obedience in 10-5-10- the finality of the priesthood in 10-11-14, and the finality of Christ's sacrifice in 10-15-18. As we examine Hebrews 10-1-4 this week, we will look at what the author describes as the shadow of the law and its true form or reality. We will find that the inadequacy of the Old Testament sacrifices exposed a fundamental weakness in the law, as the blood of animals was not only unable to remove sin -v. 4- but in fact, it provided a yearly reminder of sin -v. 3-.
There is nothing new under the sun, however. 2,000 years ago, Paul penned a letter to his disciple Timothy, in which he pointed to the reality that the last days would be filled with ungodliness -2 Tim 3-1-8-. Intriguingly, though he lists numerous characteristics of wickedness, Paul doesn't tell Timothy to shift his ministry focus toward any one of these things. Rather, he simply tells him to -continue.---Continue in the faith. Continue doing what you are doing. Continue calling sin what it is. Continue following the example of godly leaders. Continue believing and preaching the scriptures. Timothy - the world is an evil place, but as for you, continue.--Paul's admonition to Timothy is God's admonition to us today. This admonition does not suggest that the church turn a blind eye to the issues of the day, but that the issues of the day do not dictate to the church what her priorities are. If the church is to be salt and light, the church needs to be . . . . the church.--Let us therefore determine that our emphasis will not be found in our responses to the world's ills, but in our response to God's word. May we seek to continue for the glory of Jesus Christ.
We come to Paul's second prayer in his letter to the Ephesians. In his first prayer, found in 1-17-23, Paul prayed that God would grant them a spirit of wisdom and revelation- that they would know more of the hope of His calling, the riches of their glorious inheritance, and the immeasurable greatness of His power that works in us. When we come to Paul's second prayer in this letter -3-14-21-, we are immediately struck by the largeness of this prayer. He begins by asking God to strengthen the believers with spiritual power in their inner being that they may be able to endure with patience and joy -cf Col 1-11-. Secondly, he asks that Christ may dwell in their hearts by faith. Now we know that when we are united to Christ by faith, He indwells us by His Spirit -cf Rom 8-9- Gal 2-20-. What Paul is praying for here is a fuller, unbroken, and permanent presence of Christ in our lives. It is certainly true that Christ physically dwells in heaven at the right hand of God the Father, but He also dwells in each one of us by His divine Spirit. This mystical union we have with Him is real and personal.
When the Ammonites made war against Israel, the elders returned to Jephthah and made him their head and military leader. God restores Jephthah by His Grace and we see him return, full of scriptural knowledge and empowered by the Spirit. He negotiated biblically with the Ammonites, and led Gilead -Gilead would be a collective term for the tribes of Reuben, Gad, and half the tribe of Manasseh- against them in battle. Unfortunately, he makes a tragic vow to the Lord that affects his only daughter.----And regardless of your stance on the meaning of the vow, what an impetuousand unnecessary vow to make. The Lord's spirit was upon Jephthah and God would deliver his people with or without Jephthah or his vows.----Psalm 50 says - -If I were hungry, I would not tell you, for the world and its fullness are mine.Do I eat the flesh of bulls or drink the blood of goats-Offer to God a sacrifice of thanksgiving, and perform your vows to the Most High,and call upon me in the day of trouble- I will deliver you, and you shall glorify me.-----We are called to trust in the Lord and depend wholly upon the Grace of God, not our own abilities. Let us be accountable for every word that comes out of our mouth and lean on a Sovereign God.
As we continue our study of the author's discourse on the greater high priesthood of Jesus, we find in verses 23-24 that Jesus's blood cleanses the heavenly tabernacle. But what is this referring to- Varied interpretations of these verses have been offered to answer some challenging questions. For example, what are the plural -better sacrifices- mentioned in verse 23- If Jesus is the once-for-all sacrifice, what else is included among these -better sacrifices-- An even more challenging question arises from the cleansing of the tabernacle- while we understand why the earthly tent required cleansing, is this text implying that the heavenly tabernacle also needed to be cleansed from defilement- -The most important point of verse 24 is that Jesus now appears in the presence of God on our behalf. Mark those words, on our behalf. It is not remarkable to understand how Jesus could ascend into heaven to the right hand of God and be accepted into His immediate presence for his own sake- however, it is quite astounding to think about Him doing so, on our behalf, that is, as our representative. Are we fully aware of the implications of this- Knowing that Jesus died, rose, and was accepted into the presence of God, gives us great confidence. Not once in 2000 years has Jesus's sacrifice not been enough or required a supplement. Not once in 2000 years has Jesus ever had to leave His throne to rework or retry the case of God's elect. This means that all believers can know with utmost certainty, even now, that we are accepted into God's presence and will remain so on Judgment Day.
Decision-making is difficult, but Christians have been given great tools to freely make wise decisions.--Christians have clear parameters as well as great freedom - here are some keys to walking in freedom as we make decisions.
We continue to examine the author of Hebrews' discourse on the superior nature of the high priesthood of Jesus, which spans Hebrews 5-1 through 10-18. We are in the second half of the discourse where, beginning in chapter 8, the author introduces three ways that demonstrate Jesus's high priestly ministry is superior to the older order priesthood- 1- the true heavenly tabernacle in which Jesus ministers is greater than the earthly tabernacle, 2- the sacrifice of His own blood is greater than the blood of animals offered for atonement, and 3- the covenant that Jesus mediates is enacted on better promises than the old covenant. We expanded upon each of these points in three sermons wherein we considered- 1- greater worship of the heavenly tabernacle, from chapter 9-1-10, 2- the greater sacrifice of Jesus's own blood, from chapter 9-11-22, and 3- the greater covenant, from chapter 8-6-13.--In our text this week, we will again consider the greater covenant...
Having been forsaken by his disciples, yet continuing to set his face toward the ultimate sacrifice, Jesus stands alone at the last phase in his rushed and unjust trial. Pontius Pilate, the Roman governor, had the power to enforce the death penalty that the Jewish council condemned Jesus to endure. As a pagan Roman, however, he would have little interest in punishing someone for blasphemy. So the charges highlighted by the Jews focus more on Jesus as a political threat to Caesar's domain. In particular, they claimed that Jesus called himself the -King of the Jews.-
The hour of trial has arrived. The night grew dark. The authorities and enemies of Christ seized the Lord. Jesus' closest companions fled the scene. An unnamed young man runs away naked. Everything Jesus said would happen is unfolding, just as he foretold- betrayal, arrest, abandonment. The very ones who insisted they would stay close fled for their lives. The chief Apostle - the -Rock- - would crumble under the pain of embarrassment. Jesus is left alone.
Paul's first section of this very personal and warm letter comes to a close with a pastoral prayer for the young church. Chapter 3 brought us some insight into the passionate longings of Paul's heart for the Christians in Thessalonica. Paul was a man gripped by the concerns and needs of the people to whom he ministered. He was also supremely aware of the One who ultimately supplied their needs. What Paul longed for, he then prayed for and asked God to -work in and work out- in their lives. Now at the end of chapter three, we see Paul so tuned into God and his dependence upon His grace, he leads right into a pastoral prayer for the church-
In this, the main section of the book of Hebrews, recall how the epistle's author introduced the superior nature of Jesus's high priestly ministry to that of the Old Covenant. Beginning in verse 12 of chapter 9, the greater sacrifice takes center stage and stays there until the conclusion of the discourse in the middle of chapter 10. --While the older order house of worship was designed to usher the worshipper into the presence of God, the ritual sacrifices in the wilderness Tabernacle and Jerusalem Temple not only fell woefully short of this goal, but in fact, accentuated the distance and inaccessibility of the worshipper to the presence of God. In and of themselves, these ordinances were carnal- they were but physical types that could only vaguely represent eternal and spiritual things. But where the type failed, the anti-type, the Lord Jesus, succeeded, by entering, once for all into the holy place, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption -9-12-. This crucial verse tells us three important things about the new and greater worship which Jesus inaugurates in the New Covenant. 1- how this was accomplished - by his own blood- 2- when it happened - once- and 3- the effect - securing eternal redemption. This third point demonstrates the efficacy of Christ' s sacrifice.
- Women are uniquely designed to reproduce - Genesis 1- 26-31-2. Women are uniquely designed to be helpers - Genesis 2-18-25-3. Women are uniquely designed as weaker - 1 Peter 3-1-7
- Women are Called to be disciples - the Gospels-2. Women are call to be witnesses - Acts-3. Women are called to be fellow workers - the Epistles
In 1 John 3-1-2, John highlights our adoption as being the highest expressions of God's love that He has bestowed on us. There is no higher privilege or honor that God can bestow on us, sinful beings, than to make us His sons and daughters. He then gives a number of tests in his epistle as evidence of our sonship. Please read the epistle and look for those various tests that he gives. Also, consider the relationship that Christ had with his Father as an example of how we are to relate to God as our Father.
A common link among all religions is an emphasis on the atmosphere of their worship. One need only to look at the magnificence of the world's religious shrines to sense the awe that they are designed to inspire. The temple of Jerusalem built by King Solomon would certainly be among the greatest shrines ever built. -The sacred Temple was the object of legend in Israel. The building was described as- shining white marble and gold, with bronze entrance doors- it was said that one could not look at the Temple in daylight as it would blind you. In the words of the Rabbis, -the world is like unto an eye- - the pupil is Jerusalem- but the image within the pupil is the temple.- Imagine the shock of the disciples who, while marveling at the majesty of its hewn stones, were told by Jesus, -You see all these, do you not- Truly, I say to you, there will not be left here one stone upon another that will not be thrown down- -Mt 24-2-. How could this be--In one of the most theologically significant conversations in all of Scripture, during a chance meeting with a Samaritan woman, Jesus explained why Jerusalem and its Temple would become superfluous. He said in John 4-21-24- --Believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. - the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth --And so, with the coming of the Messiah and inauguration of His new covenant, true worshippers from every tribe, tongue and nation, would begin offering greater spiritual worship, replacing the old order of worship that had been limited to a certain people in a single building in a specific city.
Living a life before man is characterized by hypocrisy, division and enmity to God. But the apostle Paul exemplified a life before God in good conscience, carrying a hope for the resurrection, under the direction of God, and living a fruitful life full of mercies.
Sermon Outline---The Curious Greeks Vs 20-22--The Hour is Come Vs 23--The Life and Death Comparison Vs 24-25--The Required Commitment Vs 26a--The Promised Compensation Vs 26b
...And now in his final exhortation, Peter calls them to -stand firm in this grace-. They are to do this, by looking to the God of all grace, to give them the strength they need to persevere in their trials- by continuing to rejoice in the Christ who died to save them, rose to justify them, and is coming again to bring them to glory- and by setting their hope on the eternal inheritance that is kept in heaven for them. As they stand firm in this grace, Peter gives them this marvelous promise- -.. after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you.- -5-10-.----Although Peter wrote his letter to suffering believers in the first century, it is meant to be a source of encouragement and comfort to believers throughout the ages. We all share in one common salvation, and are pilgrims and strangers in a world that is hostile to God and His Christ. We too are in need of grace to stand against the enemy of our soul, the devil- to live holy lives in this vile world- to love one another earnestly- and to be ready to give an answer to every man for the reason of the hope that is within us. May the testimony of our first century brethren stir us on, to stand firm in the grace of our Lord Jesus Christ.
In this sermon we look at the greater covenant described in Hebrews 8-6-13. Quoting from the prophet Jeremiah, in verse 8 and 9, God says, -I will make a new covenant - it will not be like the -old- covenant.- He does not say, -I will renew the covenant which they broke.- Clearly this new covenant will be quite different than the old- it will not just be a patching up of what previously failed, but it is a completely new and utterly different covenant. The differences that stand out in Jeremiah's prophecy are at least threefold- 1- the new covenant is unconditionally secured by God Himself- whereas the old covenant was conditioned on the obedience of the people- 2- the new covenant is spiritual whereas the old was tied to physical promises- and 3- the new covenant finally and fully does away with sin by providing forgiveness, whereas the old covenant could only provide a temporary atonement. In summary, the old covenant, in the words of the apostle Paul -2 Cor 3-7-, is a ministry of death, whereas in the new covenant we have hope, liberty and glory -see all of 2 Corinthians 3 for this contrast-. --As you read the passage in Hebrews, give emphasis to the pronouns -I- and -they- which are emphatic and set over against each other in Greek. This will help you to see the infinite contrast between a religion of human effort that ends in death and a covenant of grace that carries eternal life.
We are at the midpoint of the author of Hebrew's discourse on the high priesthood of Jesus, which spans Hebrews 5-1 through 10-18. As we open chapter 8, the author pauses to sum up what he has just taught- we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven -Heb 8-1b-. The kind of high priest he refers to is that after the order of Melchizedek, considered in detail in chapter 7, which we have already seen is an exposition of Psalm 110. In this summary statement the author brings together the two aspects of this important Messianic Psalm which display the Messianic figure as both a king, seated at the right hand of God -Ps 110-1- and an eternal priest -Ps 110-4-.--Following this summation in verse 1, he goes on in the following five verses to introduce the superior nature of Jesus's priestly ministry in three points- 1- the true heavenly tabernacle in which he ministers -8-2,5-- 2- the sacrifice that provides the basis for his ministry -8-3-4-, and 3- the covenant which he mediates which is enacted on better promises -8-6ff-. Each of these points will be expanded upon in the coming chapters- 1- the greater heavenly tabernacle in chapter 9, 2- the greater sacrifice in chapters 9 and 10, and 3- the greater covenant in the remainder of chapter 8. We will detail each of these in the following 6 or 7 sermons, allowing today to serve merely as introduction to the three main points.
As we conclude our time looking at the Biblical character Joshua, we focus on the obedience displayed by Joshua and the Israelities during three occasions- The crossing of the Jordan River, the circumcision at Gilgal, and the content of Joshua's farewell address.----Rather than rush across the Jordan,Joshua and the Israelites must spiritually prepare and then send the Ark ahead first. Rather than rush into battle at Jericho, he must circumcise his army, temporarily incapacitating them. These actions appear illogical, yet require trust in the Lord.----It seems counterintuitive to love your enemies, to submit to an unloving spouse, or to serve a tough employer. However, as God's people, we are called to trust in Him and lean not on our own understanding. In this struggle against the flesh, we'll never know the reality of God's power in our lives, in our service for Him, until we know what it is to die to ourselves, our own strength, and our own wisdom, and to rely on His strength, on His power, on His wisdom. The book of Joshua is a remarkable text. It's a message of trust in God and a call for our obedience, regardless of human logic. Joshua's farewell address is a charge to obey the Lord wholeheartedly, something we often fall short of.
Do God's commands ever conflict in such a way that obedience to one requires sinful disobedience to others- --What do we do when the Bible does not give a clear command-
In the remainder of chapter 7 of Hebrews, the author continues to make the case for the superiority of Jesus's high priesthood, offering three more arguments regarding the change of the priesthood- 1- it is based upon a greater oath -vv 20-22-, 2- Jesus is a permanent priest who makes greater intercession on behalf of His people -vv 23-25-, and 3- Jesus is of greater character and virtue -vv 26-27-. While no oath accompanied the Levitical order, God swore a changeless oath which Jesus eternally guarantees in the new covenant. The permanence of His priesthood makes Jesus's once-for-all sacrifice efficacious unto salvation through His intercessory ministry. Unlike any of the many the old order priests, our Great High Priest is holy, innocent, unstained, separated and exalted. Also unlike the older order priests who offered animals, Jesus secured our reconciliation with God by offering himself- and so he was both the priest and the sacrifice. Finally in verse 28, the author sums up the argument which he began in verse 11- For the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever. Here he contrasts the weakness of the old order to the superiority of the new order based on an oath and the perfection of a Son. In addition to being a summary, he significantly returns to referring to Jesus as -a Son,- which is so important from the outset of the epistle. Recall Hebrews chapter 1 where the Son is presented as greater than the prophets and angels-
Class -2 of Wise Decision Making explores the deceptive ways that feelings and inclinations could lead. It teaches us that God's people cannot expect such kind of leading.
The Lamb of God who takes away the sin of the world has poured out his blood to save his people from judgment. The striking thing for us is this- Jesus knew that they would all betray him and leave him alone to die, and yet, he invited them to a meal anyway. Jesus knows all of our sins, but he invited you to come and dine anyway.
Immediately before his arrest, Jesus took his inner circle to pray in the garden of Gethsemane. -Gethsemane- means -oil press-, and for generations Christians have noted how this has become a place known for seeing the pressure on Christ on full display. Mark says he was -greatly distressed and troubled.- Jesus tells his disciples that his -soul is very sorrowful, even unto death.- Certainly, the pressure was on.
Now, Peter is coming to the end of his letter and he ends where he started, that is, he draws their attention back to the God who called them.--There are four things that He wants them and us to keep in mind about the God who called us so that we don't lose perspective as a result of the trials we face---The God who called us is the God of all grace -v.10a-. He will give us every grace necessary to persevere in the way.-He has called us to His eternal glory -v.10b-. His call is effectual and eternal.-He Himself will enable us to endure to the end -v.10cd-. He will restore, confirm, strengthen, and establish us.-He is sovereign and worthy of all our praise -v.11-. He has all the power to complete the work He has begun in us.-Keeping these four points in mind will enable us to rejoice daily in our salvation and to look forward to the privilege of being in the presence of God, beholding His face forever. -To Him be the dominion forever and ever. Amen--
How to rightly respond to affliction and stand firm in our unique age where Christianity is more and more marginalized.
Jesus no longer walks the earth in the flesh, but Scripture does not paint this as disadvantageous. Jesus has given us another Advocate or Helper like Himself. God incarnate has given us God the Holy Spirit -John 14-15-17-, so our worship and service are animated by the very God of the universe. Thus, we can be confident that our worship and service have purpose and will accomplish what God intends for them.
The passion narrative in the Gospel of Mark continues with an account of a woman who anoints the head of Jesus while he was at Bethany in the house of Simon the leper. The ointment was very expensive, prompting those in attendance to rebuke her for -wasting- it. Jesus, however, tells his listeners that what the woman has done was a -beautiful thing,- and because of this act, -wherever the gospel is proclaimed in the whole world, what she has done will be told in memory of her.-
In Genesis 14-18-20 we read- And Melchizedek king of Salem brought out bread and wine. -He was priest of God Most High.- And he blessed him and said, -Blessed be Abram by God Most High, possessor of heaven and earth- and blessed be God Most High, who has delivered your enemies into your hand-- And Abram gave him a tenth of everything. --That's it- Not much of a story when compared to others within the neighboring chapters. And other than a brief mention of him again in Psalm 110-4, Melchizedek would be destined to fall from the recesses of our memory along with the likes of Jethro, Jabez, Og, king of Bashan, the unnamed king of Sodom, and the infamous Cain's wife. But alas, the author of Hebrews invites us to consider Melchizedek's - greatness--- Yes, you heard that right- he writes in verse 4, See how great this man was. In Hebrews 7-4-10, drawing from the material in Genesis 14, and from certain facts specifically not mentioned in Scripture -namely his mother, father or genealogy-, the author exalts this obscure character from Torah to a place even greater than father Abraham. Though one of the smallest cogs in the mechanism of God's eternal plan of redemption, Melchizedek occupies an essential place, without which the entire narrative of Jesus Christ's great high priesthood would fall apart. If, as many have observed, -the New Testament is in the Old concealed- the Old is in the New revealed, then Melchizedek is a remarkable illustration of this principle. For it is not until the New Testament, and in particular the book of Hebrews, that we understand the importance of this man's place in Scripture and in the grand drama of redemption.
Join us this week as we hear from Pastor Eli what biblical humility looks like in our Christian lives.
This Sunday is Easter Sunday for millions of Christians. On this day, we will remember the most earth-shattering, life-changing event in history- The resurrection of the Son of God.
After the death of Moses, the Lord said to Joshua the son of Nun, Moses' assistant, -Moses my servant is dead. Now therefore arise, go over this Jordan, you and all this people, into the land that I am giving to them, to the people of Israel- -Joshua 1-1-2-.----Moses died. But the work of God moves on. In a very direct and no nonsense way, the Lord tells Joshua that he must take over for Moses and lead the Israelites into the Promised Land. However, this was not going to be some picnic or walk in the park. Joshua was about to embark on a new role with far greater responsibilities and burdens than he had ever known before.
It has been observed by some commentators that one of the ways that the book of Hebrews stands out from other New Testament literature is in its infrequent mention of the resurrection of Jesus Christ. At least one writer has even gone so far as to say there is no mention of it at all. A survey of the book of Hebrews, however, reveals that the hope of every believer - the resurrection on the Last Day - is a theme that permeates the epistle, and that this hope is based on the resurrection's first fruit, Jesus Christ. Even if it is not a prominent theme, the resurrection of Jesus Christ is everywhere presupposed in this epistle. This being a week when the church historically gives greater attention to the death and resurrection of Jesus Christ, this Sunday we will survey the book of Hebrews for its many allusions to the resurrection.
Often as we think about Hebrews chapter 6, the first thing that comes to mind is the controversy surrounding the verses that deal with apostasy and the impossibility of restoring one who falls away to repentance. But, most of the chapter is dedicated to securing our hope of assurance of eternal life.--What a hope we have as Christians, knowing both God's faithfulness to His promise and the unchangeable nature of His oath- We do not cast our anchor on the fluctuating seas of good works, emotions, or anything else in our ever-changing world. Christ Himself, as our great High Priest, is our sure and steady anchor, embedded in the unshakeable ground of heaven itself-
In Hebrews 6, we come to what is the most controversial warning passage in Hebrews and perhaps in all of Scripture. There is no shortage of different ways expositors and commentators have handled the text of Hebrews 6-4-6. It is evident how this text might seem in conflict with passages that teach the eternal security and assurance of believers' salvation, such as John 6-39-40, 44, Romans 5, 8-29-30, 1 Peter 1-3-5, and many others. We will seek to understand how these apparently contradictory ideas relate...
Up to this point in the letter, Peter has been addressing the congregation, seeking to help them face their fiery trials with faith and trust in a sovereign, loving Heavenly Father. He wants them to know that these trials are designed by God to strengthen their faith. He holds out Christ's suffering as a motivation for their suffering. Christ, the just and holy one, willingly suffered at the hand of sinners, that He might bring us to God. He is certainly worthy of our suffering.----Peter ends chapter 4 with a sobering note of judgment that is to begin with the household of God, and end with the wicked at the last day. Now in chapter 5, he turns his attention to the pastors. He wants to make sure that they are not shaken by these trials, but are staying the course of shepherding and overseeing the flock.----He assures them that he himself is a fellow elder who is subject to the same dangers as they are. Peter was not only an eyewitness to the suffering of Christ, the Chief Shepherd, but also suffered for His sake. He is now doing what the Lord appointed him to do in John 21-15, and that is to feed His sheep.----So pastors are to be Christ-like examples to the flock in every way...
Our last passage in the Gospel of Mark ended with -And after that no one dared to ask him any more questions.- -Mark 12-34b- Jesus had literally silenced the opposition- The Pharisees, the Sadducees, the scribes - they all failed to trip Jesus up. Rather, he made them look ignorant. And now that there would be no further questions, Jesus turns the tables on them.
We return to our narrative in the Gospel of Mark to find one more question posed to Jesus. While the Gospel according to Matthew presents the questioner as a Pharisee who wanted to -test- Jesus -Matt. 22-35-, Mark presents him in a more positive light than the previous interrogators. According to Mark, this scribe was curious because Jesus answered the questions well -v28-. He also seemed to appreciate Jesus' response and affirmed it -v32-33-, and Jesus treated him quite graciously, telling him that he is -not far from the kingdom of God- -v34-.
Dr. Joseph LoSardo interviewed live by Chris Arnzen on Iron Sharpens Iron. Listen to Iron Sharpens Iron live Monday - Friday at- IronSharpensIronRadio.com from 4-6 pm.
As we come back to our study of Paul's first letter to the Thessalonians, we pick up in chapter 3 verses 1-5. The birth of this church is found in Acts 17-1-9 where Paul preached and taught in the synagogue that Jesus is the Christ, the king of a new kingdom. That certainly got Paul and his team -Silas and Timothy- into trouble with the Jewish authorities and the leadership in Rome. Because of that, after the church was established, they were run out of town and moved along to Berea and then to Athens. After some time, Paul received reports about the continued trials and afflictions that the Thessalonians were facing. Paul had great anguish and concern for the hardships he heard about and sent Timothy to establish and encourage them in their faith.----Paul had told these young Christians that affliction and trial were part of the package when following after Jesus. -3-3-4-. For the Christian, affliction and suffering are universally experienced and appointed for a good, wise and holy purpose.
In the midst of all of the evil that we are faced with in this world, it is important to turn to Christ for hope and counsel. The world will try to fill our brains with lies and we need to be equipped with biblical truths to survive these perilous times. Let's turn to Psalm 37 for hope.
Listen to the testimonies of two new brothers from Bread of Life -Kearny-- Carl Alexander Williams - Jonathan Alexander Bonilla
Chapter 13 records a time in which Nehemiah returns to Judah after a brief absence, only to find the people in need of rebuke, repentance, and reform - again- Once again, a spiritual leader needs to remind them of their commitment to not be unequally yoked with foreigners. Not only did they marry foreign women - again- - but they also allowed Tobiah -yes, that Tobiah, the Ammonite who taunted, mocked, and threatened Israel-- to take up lodging in the temple- In addition, the temple servants had to go find work elsewhere because they ceased to be compensated appropriately, bringing the spiritual work of the people to a halt. And even more, the people were profaning the Sabbath---We may be grieved that the children of Israel seem to find themselves in this unending cycle of sin, repentance, and reform, but we would miss the point if we limited this condition to them only. The cycle of sin reveals to all people that we are sinners by nature and without a changed heart we would all return to sin again. As believers in Jesus Christ, God has given us new hearts and new desires so that we can fight sin - and have victory-
This week's passage in Mark presents to us the second of five questions that the religious leaders in Jerusalem pose to Jesus in order to trip him up. Last week, the question was political in nature- should we pay taxes to Caesar or not- This week, we'll encounter a theological question concerning the resurrection of the dead.
As the author considers the grand and glorious topic of Jesus's high priesthood, he suddenly realizes that his audience is not quite ready to receive his teaching. He rebukes them for their resistance, dullness and reluctance to listen. Although they were Christians for a long enough time to be teachers, the author's assessment of their maturity level was that they were more like spiritual babies who were unwilling to work out the deeper implications of the Gospel in their lives. They failed to apply their understanding of the Gospel to righteous living. We see the same thing today as some Christians who seem to embrace the Gospel for salvation, turn to false and fruitless ideas about their.--Though the author rebukes them in verse 12- -You need milk, not solid food,- he does not proceed to nurse them on the proverbial pablum from the infant's bottle. Rather, the author instead exhorts them in chapter 6 verses 1-3, to move past their immaturity by pursuing the advanced teaching that they needed to be challenged to greater commitment. Before issuing a stern warning in verses 4-6, the author encourages his readers by using the plural second pronoun -us- and -we- in verses 1 and 3. It is his confident expectation that those who received this letter and heard its words, would indeed attain the goal of spiritual maturity.
This message was recorded at our Kearny location. With everything that is going on in our country today, we will take a biblical view on authority and what the Christian's response should be. Obey or disobey- That is the question.
We will take time during the sermon to look at the sins of the Corinthian church, and possibly some of the sins of the 7 churches mentioned in Revelation, to see where we have fallen short and need to repent. Please pray that the Lord use this sermon in the life of our church to purify us and cause His face to shine upon us.
As the New Year has come, we find ourselves relieved that the past is behind but timid about the future. John assures his readers that we have reason to rejoice in the present, even with all its ills, as we eagerly await the glory of the future. We'll look at what John says about living within the tension of the present and future.
Join us as we ring in the new year under the preaching of both Pastor Eli Adamo and Pastor Joe Losardo as we are reminded to trust and hold firm to the Sovereignty of our Lord even though we may think we live in dark times.
2020 can probably be characterized by the word -uncertain- at best and the word -tragic- at worst. If we take a look at the world, we see chaos. If we take a look at the church, we see confusion. If we take a look at Christ, however, we see confidence. Our rest, our peace, our security is found in him alone. When all around us is sinking sand, he is our Solid Rock.