New Road Church: Recent Episodes
The sermon examines Naomi's declaration in Ruth 1 that the Almighty has dealt bitterly with her, arguing that God sovereignly brings both good and calamity to His people. By citing examples from Job, David, and the prophets, the text establishes that suffering is not merely the work of Satan or human error but a deliberate act of divine discipline and purpose. The central message challenges believers to reject the notion that God only provides comfort, instead embracing a mature faith that submits to His will even in pain. This submission produces patience, character, and hope, ultimately refining the believer's trust in God's hidden but benevolent plans. The preacher concludes by urging Christians to pray and maintain their inner renewal despite external afflictions, looking toward eternal glory.
The sermon explores the theological concept of God's visitation as depicted in the Book of Ruth, defining it not as physical movement but as divine attention followed by appropriate action. It contrasts negative visitations of judgment with positive acts of blessing and redemption, ultimately linking these Old Testament themes to the incarnation of Christ. The preacher emphasizes that God's sovereign providence sustains his people through both hardship and hope, reminding believers that their circumstances are under his careful oversight. By examining Naomi's experience and the broader narrative of Ruth, the message highlights how God cares for and provides for his people even in precarious situations. The conclusion challenges listeners to examine their own spiritual state, praying for God to visit them with salvation and revival rather than mere chastisement.
The sermon presents a powerful, unified exposition of Galatians, centering on the gospel of grace through faith in Christ alone, which liberates believers from the law, sin, and self-righteousness. It emphasizes that true identity is found not in ethnic or ritualistic markers like circumcision, but in union with Christ, where the cross becomes the sole basis for boasting, transforming the believer into a new creation. The message unfolds through key themes: the supremacy of God's promise over the Mosaic law, the necessity of Christ's substitutionary atonement, the reality of spiritual adoption and sonship, and the transformative work of the Holy Spirit producing fruit that reflects a life lived in freedom and service. The preacher underscores that Christian freedom is not license but a release from bondage, lived out in humility, mutual burden-bearing, and a Spirit-led life marked by love, joy, and peace. Ultimately, the benediction affirms that the grace of Christ, revealed in the cross and sustained by the Spirit, is the foundation of the believer's identity, hope, and eternal inheritance.
The sermon centers on the biblical call to bear one another's burdens, emphasizing that every believer carries personal trials—spiritual, emotional, physical, or relational—yet no one is meant to endure them alone. Drawing from Galatians 6:1–5, it highlights the balance between mutual support and individual responsibility, clarifying that while Christians are to compassionately share each other's burdens, each person must still carry their own load, symbolizing personal accountability. The passage underscores that this practice fulfills the 'law of Christ,' which is defined as the law of love, distinct from the Mosaic law, and finds its ultimate fulfillment in Christ's sacrifice, who bore the weight of humanity's sins on the cross. The sermon calls the church to active, humble service—through prayer, practical help, presence, and hospitality—rejecting self-sufficiency in favor of Christ-centered community, and affirms that such service pleases God and brings deep spiritual fulfillment.
The sermon centers on the transformative power of the Holy Spirit in the life of a believer, contrasting the destructive patterns of the flesh with the enduring fruit of the Spirit as outlined in Galatians 5. It emphasizes that true Christian identity is marked not by external rules or spiritual gifts, but by internal character traits—love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control—that naturally flow from a Spirit-led life. These qualities are not a checklist to be mastered, but a holistic expression of God's nature reflected in believers, who are called to embody them not for legalistic performance, but as a response to divine grace. The preacher underscores that these fruits are not dependent on circumstances, but rooted in the believer's union with Christ, and they serve as a powerful witness to the world, mirroring God's own attributes in love, patience, and faithfulness. Ultimately, the Spirit's work is both a gift and a call to continual dependence, inviting believers to pursue deeper intimacy with God so that His character becomes increasingly evident in their lives.
The sermon centers on the ongoing spiritual conflict between the flesh and the Spirit, emphasizing that true Christian freedom comes not from law-keeping but from being led by the Holy Spirit, which produces fruit such as love, joy, and peace. It warns against the danger of spiritual complacency, reminding believers that even after victory over sin, pride and self-righteousness can lead to a false sense of invulnerability, especially when dismissing the possibility of falling into sins deemed unthinkable. The passage's list of 'works of the flesh'—ranging from sexual immorality and idolatry to envy and drunkenness—is not exhaustive but serves as a sobering reminder that all sin, whether overt or subtle, separates from God's kingdom, which is not a physical realm but a present reality of God's rule in the hearts of believers. Yet the message is not one of condemnation, but of grace: Christ bore the punishment for every sin, making forgiveness and transformation possible through repentance and faith. The call is therefore not to perfection, but to continual dependence on the Spirit—walking, being led, living, and keeping in step with Him—so that the present reality of the kingdom is lived out in holiness, humility, and joy until its full revelation at Christ's return.
The sermon centers on the paradox of Christian freedom: liberated from sin and legalism by Christ, believers are called not to self-indulgence but to joyful, sacrificial service. Rooted in Galatians 5, it emphasizes that true freedom is not license but the liberty to love and serve others through faith, with Christ's example of humility and self-giving on the cross as the ultimate model. The message unfolds through three key dimensions: service as the purpose of freedom, grounded in love and exemplified by Christ; service as a normal expression of godliness, demonstrated through practical acts like listening, patience, and meeting tangible needs within the church and wider community; and service as a transformative practice that strengthens relationships, blesses the individual, and glorifies God. The tone is pastoral and convicting, urging believers to embrace a life of intentional, Christ-centered service that reflects the heart of the gospel.
The sermon presents a powerful theological contrast between two spiritual lineages: the children of the flesh, symbolized by Hagar and the earthly Jerusalem, representing those bound by law, religious pride, and self-righteousness, and the children of promise, represented by Sarah and the heavenly Jerusalem, signifying believers united to Christ through grace alone. Drawing from Galatians 4, it emphasizes that true salvation is not derived from ancestry, religious tradition, or moral effort, but from divine promise and faith in Christ, who fulfilled the covenant of grace. The message underscores that believers, as spiritual descendants of Isaac, are free from the law's condemnation, the fear of death, and the power of sin, and are called to live in that liberty without returning to legalistic burdens. It warns against the subtle danger of 'Nomianism'—adding human rules to faith—and affirms that persecution is the expected norm for those who live godly lives in Christ, especially from religious systems that oppose the gospel. Ultimately, the believer's identity is rooted in the eternal, heavenly Jerusalem—the Church—whose mission is to bear spiritual children through the proclamation of the gospel, culminating in the full experience of God's eternal inheritance.
The sermon unfolds the profound truth of divine adoption as presented in Galatians 4:1–7, emphasizing that through Christ's incarnation, fulfillment of the law, and redemptive death, believers are no longer enslaved to the elemental principles of the world but are adopted as sons and daughters of God. This adoption is both a legal declaration and a transformative reality, marked by the indwelling Holy Spirit who cries 'Abba, Father'—a personal, intimate relationship that redefines identity, status, and destiny. The preacher underscores that adoption grants not only present grace, forgiveness, and spiritual kinship within the family of God, but also the future hope of resurrection and eternal inheritance, culminating in glorified transformation when Christ returns. The message is both pastoral and urgent, warning against regression into legalistic or worldly patterns while affirming that true faith is evidenced by the Spirit's presence, love, and the assurance of sonship, which secures believers forever in God's eternal family.
The sermon centers on the enduring supremacy of God's promise to Abraham over the Mosaic Law, emphasizing that salvation has always been by faith, not by works. It argues that the Law, given 430 years after the Abrahamic covenant, was not a replacement but a temporary guardian designed to reveal sin and lead people to Christ, fulfilling its purpose until the promised Offspring—Jesus—arrived. The sermon affirms that the Law, though good and holy, could never grant life or justification, and that the Ten Commandments are not a separate moral code but an integral part of the unified Mosaic covenant, now fulfilled and superseded by the new covenant in Christ. Through the Spirit, believers are united with Christ, becoming sons and daughters of God and joint heirs with Him, transcending all earthly divisions in a new spiritual reality where identity and inheritance are rooted not in law but in divine promise.
The sermon centers on the profound truth that Christ bore the curse of the law on behalf of humanity, fulfilling God's justice while extending mercy through substitution. Drawing from Galatians 3, it emphasizes that no one can be justified by the law, as all are under its curse due to sin, which predates the Mosaic law and extends to all people, Jew and Gentile alike. Christ's crucifixion—specifically His being hanged on a tree—was not a random act of violence but a divinely ordained means of taking upon Himself the curse due to sinners, making Him a cursed object in God's sight so that believers might receive the blessing of Abraham and the promised Spirit. The sermon underscores that this substitution was necessary for God to remain just while justifying the ungodly, and it highlights the paradox of Christ being both the instrument of divine judgment and the source of salvation, as illustrated by the bronze serpent in the wilderness. Ultimately, the cross is not a source of embarrassment but the very heart of the gospel, where the cursed Savior becomes the blessed Redeemer, and believers, empowered by the Spirit, can now confess Him as Lord.
The sermon centers on the foundational truth that salvation has always been by faith alone, not by works of the law, as demonstrated through the life of Abraham, the father of faith. Drawing from Galatians 3, it argues that Abraham's righteousness was credited to him not through obedience to the law, circumcision, or sacrifice, but solely through his belief in God's promise, making faith the timeless basis of justification. Pastor Paul emphasizes that true spiritual descendants of Abraham are not defined by ethnicity or lineage, but by faith, affirming that Gentiles like the Galatians are equally heirs to the promise. The sermon further reveals that the gospel—though not in its full New Testament form—was preached to Abraham in the promise of blessing to all nations, pointing forward to Christ's substitutionary death and resurrection, which were foreshadowed in Abraham's willingness to sacrifice Isaac and his trust in God's power over death. Ultimately, the message is that the same faith that justified Abraham justifies believers today, and that the entire biblical narrative, from Genesis to Romans, testifies to one eternal gospel: salvation through faith in Christ alone.
The sermon centers on the profound truth of union with Christ, illustrated through Paul's confrontation with Peter in Antioch, where hypocrisy in maintaining Jewish customs undermined the gospel of grace. It emphasizes that justification comes not through adherence to the law, but through faith in Christ, resulting in a radical transformation in which believers are spiritually crucified, buried, and raised with Him. This union is not merely symbolic but a real, transformative reality in which the old self dies and Christ lives in the believer, leading to a new life marked by spiritual renewal, freedom from sin's bondage, and a vital connection to all fellow believers. The sermon underscores that this union, rooted in Christ's death and resurrection, is the foundation of salvation, enabling believers to live in obedience, resist sin through divine power, and look forward to eternal glory when Christ returns. Ultimately, it calls for a life set on heavenly things, where identity and destiny are inseparably bound to Christ.
The sermon centers on the profound freedom found in Christ, illustrated through Paul's journey to Jerusalem and his defense of the gospel to the Gentiles, emphasizing that true liberty is not license but liberation from sin, Satan, fear of death, a corrupted conscience, and a fallen will. Though the natural person is bound by these chains, Christ's atoning sacrifice on Calvary breaks every fetter, enabling a transformed life marked by a renewed will, a clear conscience, and joyful service to God. This freedom, secured by Christ's victory over death and the devil, is not an invitation to self-indulgence but a release into faithful discipleship, where believers willingly submit to Christ as their new Master, embracing a life of purpose, obedience, and spiritual joy. The message is both convicting and comforting, calling the church to guard this freedom from legalistic encroachments while living out its true purpose in worship and service.
The sermon centers on the transformative power of divine grace, illustrated through the dramatic conversion of Paul from a zealous persecutor of the Church to its foremost apostle, emphasizing that salvation is not earned by religious zeal or tradition but is a sovereign act of God's grace revealed through Christ. Paul's testimony underscores that his calling was not derived from human authority or religious tradition, but was predestined before the foundation of the world, highlighting that true faith arises from God's electing love rather than human effort. The passage contrasts Paul's former life—marked by extreme religious devotion, legalistic rigor, and violent persecution—with his radical transformation, which was not a mere moral reform but a divine intervention that redefined his identity and mission. The sermon warns against adding human traditions or works to the gospel, asserting that any departure from grace alone corrupts the message, and calls believers to live in continual worship and service, glorifying God in every aspect of life, whether in grand ministry or humble daily duties, all rooted in the eternal purpose of God.
The sermon centers on the urgent necessity of preserving the purity of the gospel as a message of grace alone through faith in Christ, unaltered by human additions or distortions. Drawing from Galatians 1, it emphasizes Paul's fierce condemnation of those who promote a 'different gospel,' highlighting that any departure from grace-based salvation—whether through legalism, ritual, or human works—constitutes a fundamental betrayal of Christ. The preacher underscores that Paul's hyperbolic curse, though extreme, reflects the eternal stakes involved, as false teachings can lead souls astray from salvation. While acknowledging legitimate doctrinal variations, the sermon distinguishes between differences in emphasis and the dangerous addition of works to grace, exemplified by historical and modern movements like the Judaizers, Mormonism, and Arminianism. Ultimately, it calls every generation of believers to vigilantly defend the gospel as a divine revelation, not human invention, and to direct righteous conviction toward false teachers, not the deceived, following the pattern of both Paul and Christ.
The sermon centers on the authority and divine commission of Paul as an apostle, establishing that his apostleship originates not from human recognition but directly from Jesus Christ and God the Father, who raised Him from the dead. It emphasizes that true salvation comes through faith in Christ alone, not through adherence to the Mosaic Law, which was temporary and preparatory, and warns against the dangerous compromise of mixing law and grace, which distorts the gospel. The message underscores the unity of the Father and the Son, the necessity of Christ's resurrection for atonement, and the transformative power of grace that delivers believers from the present evil age into a life empowered by the Holy Spirit. Paul's self-identification as an apostle is not self-promotion but a defense of the gospel's purity, rooted in divine authority and essential for the church's spiritual health. Ultimately, the sermon calls the church to uphold a gospel of grace, reject human works, and live in the freedom and hope of the Spirit, recognizing that true apostolic ministry is both a divine calling and a lifelong commitment to Christ's mission.
The sermon, drawn from Romans 8:35–39, affirms the doctrine of the perseverance of the saints as a profound assurance of eternal security grounded in God's unchanging love and sovereign power. It emphasizes that while believers are called to persevere in faith and obedience—struggling against sin and maintaining spiritual discipline—this perseverance is not achieved by human strength but by God's sustaining grace. The message underscores that genuine faith inevitably produces good works and a growing hatred of sin, and that no external force, including Satan, can ultimately sever the believer's union with Christ. Rooted in divine promises, the irrevocable nature of God's election and covenant, and the unity of the Trinity in preserving His people, the sermon presents eternal salvation as a certain, personal, and glorious gift secured by God's invincible power, bringing profound comfort and worship to the believer.
The sermon presents irresistible grace as God's sovereign, transformative work in the lives of the elect, emphasizing that salvation is entirely God's initiative and accomplishment, not a result of human effort or resistance. Rooted in Scripture, particularly Romans 11 and the Westminster Confession, it explains that God predestines, regenerates, and effectually calls His people through the preached gospel, changing their hearts from stone to flesh and making them willing to believe. While the gospel is proclaimed widely to all, its effect differs: to the elect, it is a sweet, irresistible force that produces faith and draws them to Christ, while to the reprobate, it hardens their hearts and builds evidence against them, preparing them for judgment. The sermon underscores that God's glory is secured in both salvation and condemnation, and that believers, though active participants in His mission, receive no credit, for salvation is entirely by grace, ensuring 100% success in fulfilling God's eternal purpose.
The sermon presents a robust defense of particular redemption, asserting that Christ's atonement was intentionally and effectively for the elect alone, not for all humanity in a general sense. Grounded in Scripture—particularly John 10's portrayal of Jesus as the good shepherd who lays down His life for His sheep—the message emphasizes that salvation is a divinely orchestrated, particular work, rooted in God's sovereign election and predestination. Pastor Paul argues that a universal atonement would undermine divine justice and the efficacy of Christ's sacrifice, as it would imply God's wrath is either unjustly repeated or rendered ineffective. Instead, Christ's death is presented as a definitive, sufficient, and effectual payment for the sins of His chosen people, securing their eternal salvation and glorifying God's purpose throughout history. The sermon calls for faithful, reformed evangelism that honors God's truth by clearly proclaiming Christ's redemptive work as specific, not hypothetical, and grounded in divine sovereignty rather than human response.
The sermon presents unconditional election as a central, biblically grounded doctrine rooted in God's sovereign will rather than human merit, drawing from Romans 9, Ephesians 1, and Revelation 13 to affirm that salvation is initiated by God before creation, based solely on His gracious purpose. It addresses common objections—particularly the charge of unfairness—by emphasizing God's absolute authority as Creator and the inherent sinfulness of human rebellion, which renders any claim to moral entitlement invalid. The sermon defends the reality of reprobation not as arbitrary punishment but as God's just ordination of some to dishonorable ends for the display of His glory, while affirming that election provides profound assurance, removes fear from evangelism, and fosters humility and gratitude. Ultimately, it calls believers to rest in God's sovereign grace, recognizing that salvation is entirely of His mercy, not human effort, and that the doctrine of election, though challenging, is a source of joy and confidence in the certainty of God's redemptive plan.
The sermon presents a comprehensive exposition of the doctrine of total depravity as the foundational element of the five points of Calvinism, emphasizing that humanity, in its natural state, is utterly sinful in every aspect—mind, will, emotions, and body—due to the fall of Adam and the pervasive influence of Satan. Rooted in Scripture, particularly Ephesians 2:1–5, it argues that this condition renders all people incapable of initiating spiritual salvation, not merely morally flawed but spiritually dead and enslaved to sin, making self-redemption impossible. The sermon refutes Arminian alternatives by highlighting the logical inconsistency of claiming human ability to choose God while simultaneously acknowledging total inability, and uses historical confessions and theological figures like Augustine and Calvin to affirm that salvation is entirely God's work, initiated by grace and accomplished through the regenerating power of the Holy Spirit. It concludes with a powerful testimonial from a 19th-century revival, illustrating how the recognition of total depravity leads not to despair but to desperate dependence on God, ultimately resulting in genuine repentance and faith, thereby magnifying God's grace and glory in the entire salvation process.
This final message in the book of Acts centers on the hope of Israel as the resurrection-based expectation of eternal life through faith in Jesus Christ, the fulfillment of Old Testament promises. Drawing from Paul's ministry in Rome, it emphasizes that the Holy Spirit's work is essential for true understanding, repentance, and salvation—transforming dead hearts into living ones. The message underscores that genuine faith involves not just intellectual assent but a divine renewal by the Spirit, resulting in a sure and certain hope grounded in God's unchanging promise. This hope, shared by all true believers across time, is not a faint wish but a confident assurance of eternal life, resurrection, and the ultimate glory of God's redemptive plan, which culminates in a sinless, everlasting existence. The sermon concludes with a call to pray for increased faith, so that believers may walk in the same certainty about their eternal future as they do about present realities.
The sermon explores the contrast between worldly notions of justice—rooted in superstition, self-justification, and a desire to see others punished—and the perfect, redemptive justice of God revealed in Christ. It highlights how the Maltese people, witnessing Paul survive a snakebite, wrongly assumed divine retribution was at work, reflecting a common human tendency to equate suffering with guilt. In contrast, the sermon affirms that God's justice is not arbitrary or vengeful but is fulfilled in Christ's atonement, where believers' sins are fully paid for, rendering them immune to further punishment. True justice, the sermon argues, is not about retribution but about restoration, as God uses trials for the believer's growth and ultimately vindicates His people. The ultimate display of justice will be seen at the final judgment, when Satan and the unrepentant are eternally punished, while the redeemed stand unharmed, marveling at God's wisdom in maintaining justice while extending mercy through Christ.
The sermon centers on the Christian paradox of being both separated from and sent into the world: delivered from its sin and condemnation yet commissioned to proclaim the gospel. Drawing from Paul's trial before Festus and Agrippa, it emphasizes that believers are no longer of this world, as affirmed in John 17 and 1 John 5, yet remain in it to witness to the hope of resurrection and divine grace. The message is not merely to survive in the world but to actively engage it, sharing the good news of salvation through repentance and faith in Christ, which the Holy Spirit alone empowers. It warns against worldly friendship as enmity with God, while affirming that true evangelism arises not from manipulation but from a transformed life marked by love, integrity, and a clear declaration of sin and divine deliverance. Ultimately, the believer is both rescued and sent—no longer bound by the world's darkness, but called to open eyes, turn hearts, and bring souls into the eternal kingdom of God.
This sermon centers on the encounter between Paul and Governor Felix, highlighting how Felix, despite being well-informed about Christianity and confronted with the gospel's core truths—sin, righteousness, and judgment—responded not with repentance but with delay and greed. Though Paul's message stirred alarm in Felix, revealing his guilt before God, Felix chose to postpone repentance, hoping for personal gain and comfort, ultimately rejecting the grace presented. The preacher emphasizes that conviction of sin does not guarantee repentance, and that delaying faith is not merely imprudent but a dangerous presumption that dishonors God's sovereignty. Drawing from Felix's tragic example, the sermon calls listeners to immediate surrender to Christ, warning against the deception of thinking salvation can be postponed or bargained for, and affirms that true faith is not a future possibility but a present necessity, grounded in the resurrection and eternal hope secured through Christ.
The sermon explores the hope of resurrection, grounding it in the life, death, and resurrection of Jesus Christ as the foundation for believers' own future transformation. Drawing from passages in Acts, Corinthians, Ezekiel, and Colossians, the message emphasizes that the promise of immortality and a glorified body is a powerful motivator for enduring hardship and sharing the gospel, ultimately offering a glimpse into a future existence of eternal fellowship with Christ and a life free from death, surpassing even earthly joys and relationships.
The sermon explores the complexities of compromise, distinguishing between sinful behaviors driven by a desire to be liked and a godly adaptation for the sake of the gospel. Drawing from Paul's example, it emphasizes the importance of finding common ground and adapting communication styles to connect with others while remaining faithful to core theological convictions. Ultimately, the message encourages believers to prioritize the spread of the gospel, demonstrating love and seeking to win others through strategic adjustments, all while avoiding the pitfalls of sacrificing integrity for superficial acceptance.
The sermon explores Paul's journey to Jerusalem, highlighting the tension between prophetic warnings against his travel and his unwavering commitment to obey the Holy Spirit, ultimately emphasizing the profound significance of the name of Jesus. Drawing parallels between Paul's experience and Jesus's, the message underscores the importance of honoring Jesus's name above one's own life, referencing Old and New Testament examples to illustrate the cost of compromise and the glory of steadfast faith. Through examination of Agabus's prophecy and Paul's response, the sermon asserts that while the Spirit reveals potential danger, it also directs obedience and provides an opportunity to declare unwavering devotion to Christ, ultimately calling listeners to prioritize Jesus's name in all aspects of their lives.
The sermon is centered on Paul's farewell address to the Ephesian elders, emphasizing the centrality of the gospel as a message of grace, repentance, and faith. It highlights the importance of proclaiming the whole counsel of God, including forgiveness, righteousness, and eternal life, while acknowledging the challenges and potential dangers of false teaching. It notes Paul's humility, tireless work ethic, and unwavering commitment to sharing the gospel, and he urges listeners to embrace the gospel's transformative power and to share it with others, recognizing it as a source of hope and a pathway to eternal life.
The message explores the biblical concept of the deacon, tracing its origins in Acts 6 as a response to practical needs within the early church and highlighting its evolution as a servant role distinct from that of an elder. It emphasizes the importance of spiritual depth and integrity in deacons, outlining qualifications such as honesty, sobriety, and faithfulness, while also addressing the historical development of the role and the need to avoid viewing it as a stepping stone to leadership. Ultimately, the message underscores the significance of discerning and selecting deacons who embody servant-heartedness and contribute to a spiritually robust and resilient church, anticipating and resisting opposition from spiritual forces.
The sermon explores the multifaceted concept of resurrection, drawing from the account of Eutychus's raising in Acts to illuminate spiritual and physical realities. It examines resurrection as a type pointing to the spiritual rebirth of sinners, the unparalleled resurrection of Jesus Christ, and ultimately, the future, literal resurrection of believers into eternal life. The message emphasizes that while miraculous events like Eutychus's revival underscore God's power, they also serve to highlight the transformative grace that delivers individuals from spiritual death and promises a future of sinless existence in God's new world.
The sermon examines the uproar in Ephesus sparked by Paul's teachings against idolatry, drawing parallels to the human tendency to create idols and the dangers of prioritizing material wealth over spiritual devotion. Rooted in the Acts 19 narrative, the message explores the nature of object worship, the subtle trap of covetousness as a form of idolatry, and the resulting confusion that arises when people pursue empty pursuits. Ultimately, the sermon emphasizes the importance of placing God at the center of one's affections, recognizing that true worship leads to a life aligned with Christ and a rejection of fleeting, ultimately meaningless, pursuits.
The letter warns against the infiltration of ungodly individuals who pervert grace, deny Christ, and sow division within the church, ultimately facing eternal condemnation. Drawing from Jude's admonition, the message highlights the dangers of relying on dreams, despising authority, and indulging in sensual desires, emphasizing the importance of contending for the faith, building oneself up in holiness, and showing mercy to those in doubt while maintaining a firm stance against sin. Ultimately, the letter underscores the certainty of judgment for the unrepentant and affirms God's power to preserve believers, urging a steadfast commitment to Christ and a hopeful anticipation of eternal life.
The sermon emphasizes the urgent need for believers to contend for the faith amidst the presence of ungodly influences, drawing parallels to historical examples of divine judgment and warning against complacency. It instructs listeners to build themselves up in faith through diligent study of doctrine, earnest prayer in the Holy Spirit, and patient waiting for God's mercy, ultimately leading to a deeper love and devotion to Christ. The message underscores the importance of discerning truth, actively resisting division, and maintaining a vigilant spirit, trusting in God's power to preserve them blameless and present them with joy before His glory. (Gen. by AI from transcript)
Jude mentions angels three times, and these are considered to help our understanding of these creatures of God. There is their rebellion (which raises questions about Genesis 6 and the Nephilim) which brings judgement on them. There is then the dispute between Michael and Satan, where we learn that the office—but not the person—of Satan is to be respected, and this is to be reflected in respect for all authority. Finally, the role of angels in judgement is noted as they accompany Christ when he returns.
The pagan Ephesians see "magic" done by Paul in the name of this Christus figure, and some see that these miracles were categorically different from their own hit-and-miss methods using incantations. The next incident shakes them to the core. Jewish grifters, self-styled exorcists, copy the practice of their pagan magician neighbours by stealing the latest, most powerful name about. The new magic word is "Jesus", and they include it in their ritual of exorcism. Unfortunately, the evil spirits will not be commanded by the recital of magic spells, even if the name of Jesus is included. The devils respond only to authority greater than theirs, and only Christ and his agents have it. The evil spirit knows Jesus personally, and his fellow demons have been banished by Paul, but this bunch? It uses its host to attack the seven Jewish fakers forcing them to leave utterly humiliated and ruined. For some, this is too much evidence of the power of Christ to ignore. They repent, and in an outward expression of it which was both practical and symbolic, they torch perhaps more than £2m in magician books and saleable spells. The word of God continued to change people, cities and entire regions.
Apollos, a name rooted in "Apollo", was a highly educated believer from the great centre of learning: Alexandria. He no doubt used the famous library of 700,000 books until they were burned by Muslims. Still, he came to the church armed with both a Jewish and Greek education. Apollos appears on the scene dramatically, making a big impression. He would become a leading figure in the worldwide church, and many believe he authored the book of Hebrews. His familiarity with the scriptures, boldness, and fervency, made him a great example to Christians in general and preachers of righteousness in particular.
Paul arrives in Corinth on his missionary journey. He gets a job with a couple of fellow tentmakers/leatherworkers. His occasional practice of getting a job alongside the ministry has various reasons, but this bi-vocational ministry is never ideal; pastors should be free to devote themselves to prayer and the word. Paul makes a dramatic announcement whereby his ministry to the Jews is over. We infer from the voice of God to Paul which followed that he had been minded to move on from Corinth, but God would have him stay which he did for over a year and a half. The reason was that the Lord had many people there. This shows us that the Lord had his elect hidden among the populus, and he would have Paul and others preach the gospel of Jesus Christ and him crucified so that these elect ones would be drawn in. What the Lord's message does not imply is that there are many people in every place. We cannot know, and so it is that we preach widely and indiscriminately.
Paul addresses a mixed bunch of Athenian philosophers and approaches the gospel task in a particular way. He highlights the pointlessness of their entire pantheon of gods by suggesting that the one they pay no attention to is the God of heaven. This single God is creator, sustainer, governor, resurrector and judge. Paul urges repentance towards this God on his hearers.
At Athens, Paul encounters a wide range of religious belief. With this comes a diversity in terms of what each group preferred to hear. The Jews would have wanted to hear about Law, of how they could better keep the rules so as to attain that level of righteousness required by God. The Greeks wanted to hear about virtue and be intellectually stimulated. Paul's gospel is not what they want to hear. The Jews could not accept as their Messiah one who was killed, and they did not understand that the very righteousness of God was required, and this could come only as a gift of God through faith. The Greek philosophers could not accept the notion of a bodily resurrection; Stoics has a Platonic view whereby man had an immortal soul which went to heaven, while Epicureans dismissed an afterlife altogether. Paul's gospel by contrast had as a central doctrine the Christian hope of eternal life through bodily resurrection. The matter of different "appetites" for preaching in our day naturally arises. There is a range of preferences for preaching in our churches. Some only want to hear thrilling explanations of prophecy. Others want only practical advice on Christian living. The Bible contains these and much more, but the question every preacher must ask of his sermons is "Is Christ preached? His rich life, his atoning death, his glorious resurrection, his accomplishment of redemption, his continual intercession, and his soon coming?" Yes, we preach many things, but above all else our sermons must be Christ centred.
The greatest revolution in world history was also the most unlikely. The leader was taken and killed seemingly while at his peak, and his small band of followers ran away. However, when the boundaries of the kingdom blew wide open with the gospel, the figure of Jesus was understood to have been the central figure and instigator of this quiet revolution. The revolution which the modern-day believer is part of unusual in its gentleness. We don't take over territories with guns. We don't threaten people with execution if they don't worship God. We turn the world upside down by worshipping God and sharing the testimony to God's grace which we have.
Two unusual and simultaneous occurrences come together to confirm to a jailer that the message of his captives is true. It isn't that earthquakes are unheard of, but coming at the exact time that all the prisoners' chains fall off and cell doors open confirms for him that this event is miraculous. The jailer receives mercy in that all the prisoners stayed put, and he informs the jailer of this in time to stop the man committing suicide! Overcome, he asks the apostles what he had to do to be saved. Their answer could not have been better. There were no calls for a period of outward contrition or other works. The instruction was to merely believe. To trust in the one they had been preaching about: Jesus of Nazareth. He is Lord, and this term was understood as a lot more than "master"; this title implied divinity. Here was another fairly classic conversion like Lydia's. The word was heard. The Holy Spirit used the message to change the jailer, granting him repentance and faith. He submits to baptism, together with other converts in his house, and fruit immediately follows with hospitality shown to the apostles and praise rising up to God.
The end has come, the dead are raised, and the Great Judgement seat of Christ comes into the view of all mankind. As well as the untold billions who have ever lived, every angel will be present. There is a binary separation between the elect and the non-elect (or reprobate), figuratively described as sheep and goats. Yet for the goats, the congregation of Satan, there will be degrees of punishment. Contrary to the hierarchy of sin which we might construct, it is those who have rejected the clear gospel who will fare the worst in this dispensing of justice. The men of Sodom, with all their history of all types of deviancy will suffer but also marvel as they witness far more respectable people in even worse torment. For these people were those in the countries of the Bible who heard the gospel many times and ignored it, a gospel which, had it been preached in Sodom, would have resulted in mass conversions to Christ. The believers, too, will be judged but in a different way. The kingdom of Satan observes that, after thousands of years of hard work, they were not able to bring down even one of God's elect. God saved every one. Any works of men not done in faith will be burned up. The few good works remaining will be the evidence in the courtroom of God that their faith was genuine, and they will inherit everlasting life.
The righteousness of God is that moral and ethical perfection of his. That of man falls short of this supremely high standard, yet this is what he needs to be able to be admitted into the presence of God. The solution is found through a gift of God whereby he makes a man righteous. On the basis of this grace work, God can declare the man to have the very righteousness of Christ himself and thereby be fully acceptable to God both now and forever.
The first of this triad of sin, righteousness, and judgement, is considered. Sin is a lack of conformity to God's standards, although we note that those which he sets are not the same for everyone. However, within the Mosaic Law, the Law of Christ, and the healthy conscience of man, exist everlasting moral standards of God, and all men fall short of them. This tendency towards sin is universal to man, it runs deep; "total depravity" is not merely about every aspect of our nature being adversely affected but an absolute sinfulness. It is God's restraining hand alone which prevents the world from descending into violent chaos. Sin necessarily brings severe consequences from the Lawgiver, Almighty God. No choice remains for man except that he either consents to accept whatever punishment is coming or he looks for the saviour who gladly took others' sins as his own so that they might escape condemnation.
Paul for a time tolerates the witness to the gospel exclaimed by a slave girl. However, he is well aware that she is inhabited by a demonic spirit. He presumably decided that it would harm the mission if the gospel was being spread by such a person as this diviner, especially as God had clearly shown his hatred of the whole business of using mediums to see the future. Getting back to the task in hand, Paul and Silas have false charges laid against them and are detained in prison. They will, though, get out of that place and preach the gospel which gives repentant men and women not a familiar spirit but the Holy Spirit.
Lydia is often held up as an example of a noble, hard-working, lady. We perhaps think that she was so virtuous that all God had to do was give her a nudge. A little thought will do away with such romantic notions. Above all else, the account describes how a sinful woman was delivered by the mercy of God. We see someone with a faint interest in God being brought into his kingdom. It begins with an inward work of God, a gift given to some and withheld from others. This heart change caused her to listen to the gospel and believe. Following this was obedience: baptism, witness, and the showing of hospitality. We ought not to hold Lydia up as a great lady but instead hold up God as a great saviour.
Guidance is what all believers want. Yet instead of specific guidance, they must work with principles from scripture and have such faith that they can know the Lord will direct their paths. Here, Paul and his companions are directed by God in this trinitarian work to go exactly where he wants them. He withholds the gospel from some and grants it to others, having no obligation to have it taken to all. Within the general call there is an irresistible call to the elect only. Again, the sovereignty in God's grace is seen in that he grant his Spirit to those he has ordained to salvation and withholds it from the rest.
Paul and Barnabas have a falling out, a row. They go their separate ways. However, we might say that the Lord meant it for good; two missionary expeditions took place instead of one. All discord has its origin in sin. Were we not "men of unclean lips" living among a world of men of unclean lips, there would be no trouble. The secret to harmony and peace is Christlikeness. To those who wish to separate from a congregation, they do well to heed the advice of Calvin and others; don't leave at the drop of a hat. Explore every avenue, reason with the people, and pray hard. Leaving a church because of some offence is easy. It is like having a weight removed from your shoulders. But the Christian life isn't meant to be easy. We must take up our cross daily, and this includes confronting our troubles and working through them.
In the face of pressure from the Judaizing sect of the new way of Christianity to have converts to Jesus conform to the Law of Moses, a council is convened at Jerusalem. The conclusion was a temporary compromise whereby Gentiles would only be advised to adhere to a few basic Levitical rules—enough to satisfy the Circumcision Party but not too burdensome for them, and no doubt Paul was satisfied with the irenic decision. The most important point in all this is that grace, not law, is that by which we are saved. Law does not add the finishing touches to the work of the cross. To put it another way, Moses does not compete what Jesus begins. The Mosaic Law and Ten Commandments have therefore nothing to do with the believer or the sinners to whom the gospel is preached.
The Apostle Paul is here stoned to death...or so the unholy alliance of Jews and pagans thought. He recovered and continued his preaching. Later, he includes this event in a list of many of the tribulations he had faced in his Christian life. He had as an example the Lord Jesus Christ who himself suffered and who said that his disciples must daily carry their cross for his sake. Out tribulations are ordained by God for his wise and loving purposes, so we accept them and patiently pray for our deliverance. They are also steps in our ongoing entrance into the kingdom of God, or "Kingdom of heaven". Believers are in the kingdom now, and their path to the more immediate fellowship with God in the resurrected state has its tribulations, but the knowledge of this glorious end should be an encouragement to the suffering saint.
There is a widespread dispensation of mercies by God towards the people of this world, both elect and non-elect. We might think of this as the groundwork of grace, although we should avoid using the term "common grace". It is better to reserve this word for that special work of God which he carries out on his elect people, and the term is in any case usually associated with the "well-meant offer" of the gospel, which we deny. The word of grace itself is the gospel, and it is a valuable, life-changing message. Those who have been drawn into God's kingdom through it should desire to hear it and share it: to hear, because the saved should love to hear the gospel; and to share because it is our duty and joy to tell others of the sovereign grace of God.
The text in focus here is v48: "all who were ordained to eternal life believed". The order is critical. The sinner repents and believes on Christ because he was appointed to do so. This is not an election based on observing the future and electing on that basis. God elects his people, Christ died for them, and they shall all, without fail, be brought into God's kingdom in due time. This doctrine should be a source of great joy and comfort to the believer.
Paul offers three OT references to his audience as he delivers the gospel. His reasoning is that the covenant promises made to David were firstly widened to national Israel then to the true Israel. The blessings promised include forgiveness and life everlasting, and the evidence is seen in the resurrection of Jesus Christ. Everyone who has ever died, including David, have suffered corruption in Hades, the grave. Yet the way for our resurrection was paved by Jesus when he raised himself from the dead.
Barnabas and Saul are called by a Roman official to share the gospel with him, a golden opportunity. They are opposed by another court official, a false prophet, but the Holy Spirit through Saul—or Paul, as he was to become—put an end to his opposition. The conversion of the Roman proconsul is the focus, though. It can be seen what the gospel was which he believed, why it took place when it did, and what the ultimate cause of the conversion was.
In the final instalment of our short series, we come to the Holy Spirit. The most common way of listing the triune persons is in this order, but they are listed in alternative ways in scripture. The Spirit is the only person whose personhood has been questioned. Yet the word of God clearly presents him as a person as much as the Father and Son. In this week's message, we consider his eternal nature, his life-giving and life-upholding power, and the various ways in which he has worked in the hearts of the saints.
The Son of God is considered firstly as God, then a son of the Father. We also consider his roles of messiah and judge.
It would be arrogant to think our doctrines of God adequately describe him. However, the doctrine of the trinity is the formulation which best reflects what we believe revelation tells us. There is one God, but three persons of the same "essence", a philosophical term.The first instalment is about God the Father, and the different types of fatherhood are considered. Principally, he is Father to Christ Jesus, and his fatherhood of the elect is an image of this heavenly relationship.
To be set apart is to be made holy for the Lord's service. Using Saul as an example, we can see how he was set apart from before he was born, set apart in his conversion, and set apart for the gospel.
Herod commits a great offence against God, and the Lord had determined to make an example of him. His crime? Accepting honour due to God alone. An angel afflicts him with a disease from which he soon dies.Rulers, like all men, have a duty to give God the glory in all things. Yet most rulers, like most men, neglect this, to their eternal ruin. God will not share his glory with another or be denied it. However, the Son of God does share it, but this is by virtue of his place within the godhead. The contrast in this story is stark: the voice of Herod is ended, as is whatever pitiful glory he had. Yet the word of God increased! This word of God was not the Bible as such but the preaching of the cross. We see that it is in this figure of the Christ that the glory of God finds its most glorious fulfilment.
On hearing of Peter's imprisonment, the church had gathered for a prayer meeting. Yet when God answers their prayers, they cannot believe it! Is this really a case of lack of faith or something else?It is fairer to them to suggest that they were limiting their prayers to requests which they thought was in accordance with what they knew about God. We do the same, and many of us will testify that God frequently exceeds our expectations.These thoughts lead us naturally to consider two vital factors in prayer: knowing the will of God and having faith that he loves to answer and enjoys surprising us with his answers.
Peter is sprung from jail by an angel, and the event can be compared to the spiritual equivalent whereby a sinner is freed from bondage to sin and Satan.
There's a narrow path which leads to eternal life, and few find themselves on it. There's also a wide road which leads to eternal destruction, and multitudes remain on it their whole lives. Life's biggest question is- which are you on--
Barnabas here provides an example which the believer would do well to consider. As several Christlike qualities are looked at, it becomes clear that these they flow out a fullness of the Holy Spirit and faith which by the grace of God Barnabas possesses.
The use of water in an outward ritual of baptism is representative of true baptism, a work of the Holy Spirit of God. Candidates are those who have been born again. Although there is no need to wait until they understand a raft of doctrines before it is carried out, it is a requirement that the candidates know who Jesus is and confess their entire trust in him as saviour. As for mode, sprinkling, pouring or immersion are among those which may be used. What baptism is not is a representation of death and resurrection. It is instead reflective of inner cleansing of sin.
We can and should view the conversion of Cornelius et al as symbolic of the great shift which was occurring in God's economy- but it is just as important that we learn from his individual salvation as a God fearer. Was his religious lifestyle acceptable to God-- Are there shades of acceptance with God, or is salvation a discrete matter-one is either -in- or -out--- Cornelius may have been well known for his God-fearing life, but he needed to be saved by the blood of Christ, and God saw to it that the gospel was taken to his house. There quickly followed faith and receipt of the Holy Spirit, and this was immediately portrayed in the application of water to the converted audience in the rite of baptism.
Peter's strange vision of the animals had its effect- Gentiles were no longer to be called -common- or -unclean-. The gospel of Jesus Christ would be preached as enthusiastically to them as to the people of Israel. This was part of the great transition where the kingdom of God had come and a new era where all things had become new. For us, the distinction between clean and unclean is based on a man's standing before God- righteous or unrighteous.
Following Peter's declaration, a disabled man arises. After a request was made to him, Peter arises. After a prayer of faith, a dead woman arises. These three -risings- in this passage portray for us the rising from the paralysis of sin in conversion, the rising up in faith to do good works, and the rising from the dead in the resurrection, respectively.
Paul, the new convert, is ready to preach. By an act of immediate spiritual advancement, he grasps the gospel well enough not merely to preach but to make an apology. That is, he uses his learned and unlearned knowledge to add arguments to the material facts of the gospel. He gives the hearers reasons to believe what he has told them. Christians should pray for God to raise up preachers who God will use to find and rescue his lost sheep.
The involvement of Ananias in the conversion story of Saul of Tarsus gives us an example of readiness in God's service. Certainly, there was in him an initial hesitance, but he soon put that aside and did what the Lord told him. It reminds us of the Lord's own reluctance to go to the cross but how his will -realigned- with the Father's and became once again a determination to go to his Calvary appointment.--Most significantly in this passage is how God had ordained Paul become an instrument, or vessel, in his hands. Whatever the metaphor, we are to be ready to be used by God and, importantly, accept that each of us is vital to the purpose of God as devised by him.--Strangely prominent in Paul's commission was the reality that he would suffer for Christ. Saul had tried to eradicate the name of Jesus throughout the earth. Now, he would suffer trying to spread the name of Jesus throughout the earth. Even in times of ease for the church, its people should be ready for greater suffering, because in it they will find a strange joy as they share in Christ's sufferings.
Saul's conversion is renowned for its drama. The risen Christ confronts him mid-way through a mission to persecute another branch of the church. He is to find that, rather than ride into Damascus with victory on his mind, he will be led by the hand there, his sight gone.--In the confrontation, Jesus shows how that to persecute his followers is to persecute him. Saul is humbled and must wait for days in the darkness of blindness for his instructions from the Lord.--An often-neglected aspect of the story is that of his companions. They saw the light of Jesus but did not see him. They heard the voice of Jesus but did not understand him. They fell down before Jesus but did not repent and put their trust in him. So it is today.--The greatest question we can ask the people of this world is- -Have you seen Jesus---
In the arranging of the meeting between Philip and the Ethiopian, God's careful management of circumstances is shown. Had the smallest event preceding this occurred differently, their lives would have taken different paths. Yet this eunuch was one of God's elect, and the Lord would leave nothing to chance. The meeting was carefully engineered by God so that this elect child was brought into the family of God through faith in Christ.--Crucial to this conversion was the word of God being read by the object of God's grace. Yet he acknowledged he needed a teacher, and this allows us to comment on God's instrumentation in the use of preachers of righteousness to both broaden and deepen the understanding. We can read the scriptures with Holy Spirit understanding, but God has ordained that our learning is taken a stage further through those who he raises up for this task. Like Jehoshaphat, we should value such servants.
As we consider the last of the four great reforming kings, we see in Josiah a particular element which stands out.---From Asa is seen the importance of having hearts wholly inclined towards God.---From Jehoshaphat, we learn to seek out true preachers of righteousness and regard what they say.---From Hezekiah, the need for a right approach to worship is needed.---And from young Josiah, we witness the rediscovery of the word of God.-Even if those other matters are given due attention, reformation cannot take place unless the word of God is central.--This last reforming king had come to Judah-but he came too late. Such was the measure of judgement racked up by the nation, God would have mercy on king Josiah only. The book of the law was found to be a messenger of judgement.-For us, we have a far superior book, or collection of books. In our Bible, we have the Book of the New Covenant, the Book of the Gospel. How privileged we are to have the gospel- For the perfect righteousness of God cannot be attained through law-keeping but only through faith in the one who can make that perfect righteousness ours by sovereign grace.
Hezekiah's reign was certainly eventful, but what stands out in terms of spiritual application is his reform of worship. He effectively began with a clear-out of that which offended God and a preparation of the priest class. He then gave the country-wide call to an act of worship, to which some responded negatively, other positively. We then consider the end of our worship- the glory of God. Hezekiah provides us with an example from which we can make application if we would see reformation in our time. We are to clear out idols from our souls, respond to the call to worship by our attendance at times of corporate worship, and by the grace of God ensure that our offerings of worship are made in the beauty of holiness, in spirit and in truth.
Reformation needs an appreciation of true prophets. We might alternatively say that a reformation in soul, congregation and church needs God's people to seek out and value genuine preachers of righteousness. Having done this, they hear God's message to them and can more accurately walk in his ways.
This is the first in a four-part series about four reforming kings of Judah. The first is Asa, and his heart was said to be wholly towards God. Why he serves as a good example for us to look to is because of his failings. He was still accepted by the Lord, but he went astray, and we can use this to take care of our own walk in Christ.
Big changes were taking place. The age-old project the Lord had undertaken with the Hebrew people was coming to a close.--A great contrast is presented here, with the recent story of the noble persecuted being followed by the great persecutor, Saul himself. Gamaliel had been partly right- after the death of their master, the Christians had indeed been scattered. However, the persecution drove the believers to the very regions which Jesus told his disciples, i.e. Judea and Samaria. This was nothing less than an milestone in creating a worldwide church with one Lord and one Spirit.--Simon, the great sorcerer, was held in such high regard that, according to Justin Martyr, they erected a statue of him on the banks of the Tiber. He was held to be a high god. Yet he soon discovered the real power in this world- the Lord Jesus Christ.--We use his apparent conversion to consider two types of positive response to the gospel. We start with a true conversion to Christ, with belief in the gospel and its subject, and repentance. The credibility of the profession is enhanced by a baptism and a following of the leaders in the church. All this seemed to be present in Simon's conversion experience.--However, we can see what happened next as undermining that credibility in his case. He no doubt thought he could enhance his great reputation even more by being granted this great gift of giving the Spirit, and he therefore tried to buy it from the apostles. He was rebuked in no uncertain terms. Yet prayer was enjoined on him, as there was potentially forgiveness available. It reminds us that even believers rest in the same forgiveness which the repentant sinner seeks in his true conversion.
Having taken on Stephen in debate, the Jewish religionists realise they cannot take the theological high-ground. Instead, they resort to breaking their own law even further by stirring up hatred via the mob and recruiting false witnesses.--Stephen gives a potted history of Israel. By this, he shows his credentials as a Jew. However, towards its end he turns the story into a polemic against his audience, accusing them of killing their Messiah and those who predicted his coming- the prophets. He further tells them that they are breakers of the Mosaic Law.--His exclamation that he was seeing a vision of the Son at God's right hand was too much, and the crowd drags him away to kill him.--We can view the cause of his murder as a clash between his godly attributes and their wicked ones. We notice too the parallels between Stephen's death and that of Jesus. Finally, the definition of -martyr- is explored, and it is discovered that all God's people are to -martyr- themselves through daily sacrifice in God's service.
Either through the baggage of prejudice, carried over from their former lives, or by simple ignorance, a group of believers had been treating others unfairly. The distribution of welfare was not being done equitably.--In response to the problem, the apostles direct the disciples to select seven men to oversee the welfare system. Their selection reminds us of a similar problem-instruction-implementation event with Moses, when his father in law urged him to delegate responsibility.--The seven met the qualifications for the role, the influence of the Holy Spirit being manifest in their lives. They were inducted, and are probably to be considered as the forerunners of the deacons.--The apostles did not think that the other ministries were beneath them- they simply wanted to focus on those duties they felt led by God to fulfil. They would have us find our place of service in the kingdom. We might find that some natural ability leads us to a certain role, or we could be pointed by circumstance to be involved in something outside of our comfort zone. In all cases, we serve humbly, not considering the smallest of roles insignificant in the eyes of God.--The determination by the apostles to focus on the core duties of prayer and the word are a great challenge to preachers of righteousness and an equal challenge to congregations to ensure that they do not over-burden their pastors.
The Christian who dedicates their life to service in the cause of God should expect opposition. Yet God never abandons them, no matter how it might appear. The Spirit of God remains, and this explains how saints like the apostles here can be joyful even when going through trials.--To strengthen us, we have a promise of God that our final victory is assured. We are still to fight, and some will suffer and die in the battles of this life, but the outcome of the war has already been established by God. Our great hope, our resurrection, spurs us on to serve with this victory mindset.
The apostles find themselves in court again. Their excuse for ignoring the ban on preaching Christ-- -We must obey God rather than men.- We hear an outline of the gospel message, and we see that this gospel is a trinitarian work.-However, it is always Jesus Christ which everything is in reference to, and we see here Jesus described as killed, risen, exalted, and taking on the twin role of prince-leader and saviour.-Finally, there is a reminder about the Holy Spirit's work in the believer which can be observed outwardly. For the apostles, it included sign-gifts, which we do not have the power to do- whereas for us, it involves the whole canon of scripture, which they did not possess. Thus we see the various works of the Spirit of Christ done through his people throughout different ages and situations.
Whether in life or by death, the Lord always delivers his people. Esther, Mordecai and the entire Jewish race were threatened with annihilation. In a great reversal, Haman experiences a catastrophic fall ending in his death and posthumous humiliation. Mordecai, conversely, experiences a rapid exaltation. Each is held up as an example of the different fates of God's enemies and God's children.-It is fair to say that, by nature, we are like Haman, enemies of God. By an act of grace, he delivers and exalts his elect people like Mordecai.-In another great reversal, Christ Jesus, having suffered an ignominious death, rose from the dead and was exalted to heaven.-In our union with Christ, we are said to have been both crucified and raised with him. Our desert was Haman's, but the gift of God was a Mordecai-like deliverance and glorification.-This book of Esther, whether viewed alone or with the Septuagint additions, is replete with indications of God's providence, and the outcome of the story should encourage us to trust in this all-wise providence of God in which our eternal future is secure.
Even those who have benefited from God's favour are not exempt from trials. Rather, these times of testing are written into their training schedules in the purpose of God. We are built up then tested continually, to the end of becoming stronger in our Christian warfare.-For us, we consider our enemies to be the threefold opponents of the world , the flesh and the devil.-Esther's example shows us that the proper response to times of peril includes courage, much prayer and a general submission to the greater wisdom of God in sending these troubles our way.
The book of Esther is unusual. It may not be the only OT book which is not quoted by Jesus and the apostles, but it is unique in our modern Bibles in that it does not name God once.-A fuller picture can be found in the Greek OT as used by Jesus and the NT writers. A longer book of Esther, it mentions the Lord and gives other useful insights.-Still, if we restrict ourselves to the OT as contained in our modern Bibles, we still still the Lord all over their pages. The co-incidences and surprises in the text shout out the providence of Israel's God. We learn from the first two chapters how God took a Jewish woman and propelled her to the Persian royal family almost overnight.-Not only are we struck by the power wielded by the Lord in granting his people favour in the eyes of others so as to place them where he wants them, but Esther as intercessor at the right hand of the king provides us with a picture of Christ interceding at the right hand of God himself.
Our account in Acts comes after a reference to the church being of one mind as they were all striving to be Christlike. They were united spiritually, but their unity extended to practical matters, too. Such was the nature of the needs of the Lord's people at that time that they decided to pool their goods, and some sold property to make a donation to the church for the relief of the poor.--One pair were different. Ananias and his wife Sapphira conspired together. Their plan was to sell property, give some to the church, but tell the brethren that they had donated the full amount. Peter, via a revelation from God, knew they were lying. He points out that the money was theirs to do whatever they wanted with it. They could have said that they were donating half, or whatever it was. After all, this was a freewill offering. The lie was simply a vehicle for the primary sin- they wanted credit and praise for a sacrificial act which they hadn't made. And the desire for glory robs God of that which is his. To God be the Glory-
The judgement day of God Almighty will come down to this deciding question to every individual within mankind- -Have you been with Jesus--- Only those who have been with Jesus in life will get to be with him in eternity.--In Peter and John's defence in court, we can draw out these- firstly, being with Jesus means we are to obey- secondly, our obedience will attract opposition- and thirdly, although that opposition has the potential to have a chilling effect on our expression of faith in Christ, the boldness we have access to has the power to overcome fear of man.
Peter and John are in court. By a specific gift of the Spirit, Peter has no need to prepare a speech. He refers to his Lord as -Jesus of Nazareth-, showing his human nature, born of a woman and into the unimpressive surroundings of a nondescript village.-The lack of any obvious glory goes some way to explain why the Jews did not have any idea just who Jesus was. Nevertheless, they are still culpable for his murder, and Peter once again accuses them of such. Yet this rejected stone was to become the most important one in the structure of the glorious building which is the church of God. And this truth leads Peter to his conclusion- that Jesus is the only way of salvation.
Peter ends his address to the Jews who had witnessed the astounding miracle of the disabled man being healed. He continues to commend Jesus of Nazareth to them as their Messiah, Lord and Judge.--In his prophetic role, Moses had told of a greater prophet to come, and by revelation Peter teaches that Jesus was meant. He was like Moses, but was clearly superior in his person, ministry and by the better covenant he mediated.--His ministry introduced a new era in the dealings of God with man, and he declared forgiveness of sins through his name, a justification based on faith in him and not law-keeping.--At the return of our Great Prophet, the times of refreshing he ushered in will be revealed in all its fulness. However, he will exercise the role of judge at the last day, and just as Moses had said, all who in life did not obey the voice of The Prophet will be destroyed.
The healing of a lame man by Peter and John shocked the people. They recognized the man now jumping around the temple and couldn't deny that he was that lifelong-disabled beggar they'd seen at the gate each day. The reaction gave Peter a golden opportunity to tell them that it was their own God who had raised, glorified and therefore validated Jesus of Nazareth by whose authority and power this man had been healed. He also heavily rebuked them for killing the Messiah.--Although physical healings are seen by evangelicals usually as indicators of spiritual salvation, they should instead prompt us to think about salvation in a more holistic way, remembering that these healings point to not only forgiveness of sins, the gift of the Holy Spirit and the promise of eternal life, but the redemption of our bodies also. If we pray for the faith of the likes of Peter, we shall enjoy a fresh excitement about our resurrection.
Discernment is needed when we read about the habits of the New Testament church. That which was meant to describe the life of the church throughout all ages is to be extracted and applied, while other aspects-such as their clothing, diet, and even performance of miracles-are not to be, or cannot be, reproduced today.--What is left is a core of teaching and prayer, the very same fundamental duties which the apostles would later protect through the appointment of deacons. The teaching itself is about Christ and him crucified, and anything else will somehow point to that one great issue. Prayer is our reaction to the teaching, as we praise God and cash-in his promises.--However, these -formal- elements of church life are not enough. What shines through here is the picture of a family. It is a community which is none other than the Kingdom of God on earth. This community is to be so obvious to outsiders that it complements the direct evangelism. Believers should frequently eat together, share possessions, and generally work towards this model of church life which is the one commended by Jesus Christ himself.
The apostles, having heard Peter conclude his Pentecost address, saw three thousand converts in one day, a remarkable work of the Spirit. Under conviction of sin, they had asked him what they should do. Peter directed them to repentance, and we infer that faith is included-a true repentance results in faith, and a true faith assumes a godly repentance. Peter also talks about the extent of this gospel promise, ironically not even understanding himself at this point just how big this was going to be be. The gospel was to span all generations and all locations. Those who would have a saving encounter with the gospel are those who God elects and powerfully converts. The benefits of a true conversion are forgiveness, the Holy Spirit, and eternal life.--NB- 3000 souls in just one day sounds impressive, but that was the only place on earth where people were being saved that day. By contrast, in an age where the preaching of our gospel has become a global phenomenon, estimates put the number of daily converts in our day to between 50,000 and 100,000.-
In the second part of Peter's sermon at the Pentecost work of the Spirit, he continues to make his case which will lead to a bold conclusion- Jesus of Nazareth is both the promised Messiah and Lord of all. His arguments rest on two quotations from the Psalms. Using the first, he shows that David did not escape death, but suffered decomposition like all men. Secondly, he showed that David, like all men, has not gone to heaven. He shows the uniqueness of Jesus as the only to have ever escaped the grave and gone to heaven. On this basis, Peter brings his audience to a powerful conclusion which he hopes God will use to bring men to repentance. We note that if the church wishes to dismiss Peter's statements because of their prior commitment to immortal soul doctrines, they deny the plain sense of the passage, make claims which are not from scripture, and undermine Peter's whole argument about Christ.
Another angle from which to study prayer using Jesus Christ as a focal point is what he taught about it. We look at some of the matters which are to be considered before prayer, the pre-requisites for acceptance of our petitions, and what our prayers should contain.
Jesus gave his disciples a short prayer to base theirs on. On the one hand, the prayer provides a good structure, teaching us to put God and his praise first, confess our sins, and only then make our petitions for our material and spiritual needs. However, it was never meant to be an ideal prayer. It could contain no mention of the cross, the resurrection of Jesus, his ascension, and so on. The church's prayers became were to become much fuller, doctrinally speaking. It was clearly a prayer suitable for the great transition from old to new, from the age of the law to the age of the gospel, and the church should make more effort to incorporate pleas for that kingdom to come, as suggested by Jesus. Our prayer is not to go up to heaven but for it to come down.
In these few verses, we see God's superintendence of Christ's whole messianic work. It says that God commended Jesus through signs and wonders. It goes on to say how Jesus of Nazareth was delivered up to death. The Bible record tells us that Jews and Gentiles were the cause of his death. Some would say Judas, even. Yet God was ultimately behind it all. His over-arching sovereign will is the basis on which he governs all things. His predestined salvation may sometimes be packaged in the form of a -window of opportunity-, but this is to make it clearer to the sinner. The truth behind it is that God ordains all things. Finally, we see that God raises Jesus from the dead. The believer can take comfort knowing that not only will God raise them from the dead, but that their whole lives in the meantime are governed with the same care with which he loved his Son.
After waiting as instructed, the apostles experienced a loud and visible arrival of the Holy Spirit. Tongues of fire appeared, signifying the -tongues- which would shortly be manifested. God gifted the disciples with the instant ability to speak foreign languages. The content was Christ's resurrection, the forerunner of ours. The exhortations to call on the name of the Lord and be saved would naturally follow. As Christ was raised on the first day of the week, connoting a -new beginning- for him, so this event on this first day of the week was nothing less than the birth of the New Testament church. No wonder Peter saw this as the beginning of the fulfilment of Joel's prophecy. Finally, the point should be made that the activities and gifts of the Spirit vary according to time, place and subject. We cannot assume any is to be the normal experience of the Christian.
Peter's speech includes two elements. In their centre are two Old Testament verses. They form a bridge between the two subjects of Judas's betrayal and the election of his replacement. It was symbolically important for the full complement of twelve eyewitnesses to be maintained at this formative stage in the kingdom. In this section, we draw out three characteristics of the people of God- being prayerful, trusting in the scriptures, and being witnesses for Christ.
Luke, an eminent Ancient Near East historian, was the only Bible writer to take on this important task- he wrote about the life of Jesus, and he connected it to his account of the life of the church which Jesus ushered in. The end of Luke's gospel and the beginning of Acts is the connecting account. There, Jesus is about to ascend. He has already told them that he must go for the Spirit to descend. The promised descent of the Spirit of God would usher in the kingdom of God in a special way. The time of promise was to become the time of the church. In this gospel age, we who are Christ's are also baptized with the Holy Spirit, and although our role is slightly different from that of the apostles, we are like them endued with power from on high for the purpose of serving God.
The story of the repentant thief at Calvary gives us an example of one of the finest confessions of faith in the Bible. It should humble us that God has so mightily used one who had lived in sin his entire life, a criminal until his final hours. Rather than an example of a works-free salvation, his extremely short Christian life should be viewed as being full of good works, the inevitable result of a true faith as the instrument of saving grace. His example should provoke us to be faithful in whatever time we have.
Anointing has a range of uses in the Bible, but in its most important sense it is the selection of God whereby he sets something or someone apart as an instrument for his use. Inanimate objects and pagans can be sanctified in this way by God, too. However, the most important anointing was carried out on Jesus, a Holy Spirit work which set him apart as---Prophet-and more than a prophet---Priest-but the Great High Priest---King-but the King of Kings.-In a reflection of this, God's elect people are likewise anointed for God's service, and we are to glorify him in all we do.
We can think of the present day as -the day of the Lord- in a sense, since it is the glorious eschaton in which the gospel is made known in all its fullness and the Spirit works in a new and special way. This is why Peter in an address to Jews claims the Pentecost outpouring of the Spirit to be a fulfilment of Joel's prophecy. Yet individual events can each be known as the day of the Lord, as Joel says, and they are therefore all manifestations of one great theological theme which find their culmination in the end-time judgement of God. God delivers his elect and houses them in the fortress which is himself. They watch in safety as God judges those who reject him, and for this reason we say that God truly is a refuge for all who trust in him.
The locusts have started to ravage the country. The culmination of their onslaught will be so devastating, it will be called The Day of the Lord. However, as Joel goes further in describing the repentance required by God, he holds out God's promise of restoration. The high point of this restoration is the people's ability to worship God fully again. Like the Judahites, God's people today can be sure that upon our repentance he will recompense us for lost goods, family, and even time itself, restoring to us the very years the locust has eaten. Not only so, but the Lord has a habit of blessing with abundance, and the excess of his blessings will be evidenced by breaking down the barriers to worship and allowing us to once again bring the sacrifice of our whole selves to his holy temple as sweet offerings.
In scripture, the -Day of the Lord- indicates a great move of God, this time in judgement. God had directed his army of locusts to invade Judah. Despite the devastation already caused, the worst was yet to come. This coming day of the Lord would see the land turned into something like a post-apocalyptic waste ground. The only way to avoid this culmination of God's wrath was through repentance, and this principle applies to the modern church as much as the ancients.
The Preacher has finished speaking, and we visualize the narrator taking over again. He distils the Preacher's philosophy into a simple principle- fear God, and obey him. Fear for the believer is not the terror which the rebel should experience. We are in a relationship with God now, and it is based on love, but he has not changed. He is still all-glorious, which is why we pursue a -loving fear-. The commandments are not the -Ten Commandments-, less still the Mosaic Law. Instead, we live according to the Law of Christ, always remembering that the commitment to righteous behaviour and thought is a by-product of the Spirit- our acceptance with God is through the righteousness of Christ himself committed to us.
The truth of the Bible's wisdom literature-and by reasonable extension, the whole canon of scripture-has its origin in God. He graciously communicates it to us through the process of inspiration. The purpose of the truth so given is to guide a sinner to Christ and instruct him in obedience. This revealed word is not only useful but sufficient. No book, even the most highly-regarded Christian work, is necessary for salvation and obedience. God's word is authoritative and sufficient.
The use of water in an outward ritual of baptism is representative of true baptism, a work of the Holy Spirit of God. Candidates are those who have been born again. Although there is no need to wait until they understand a raft of doctrines before it is carried out, it is a requirement that the candidates know who Jesus is and confess their entire trust in him as saviour. As for mode, sprinkling, pouring or immersion are among those which may be used. What baptism is not is a representation of death and resurrection. It is instead reflective of inner cleansing of sin.
No matter what age a believer is, time is short. As much as one is able, they should do what they can for the Lord. When the breath of life -returns- to God, we shall die and return to dust until the resurrection. What manner of people ought we to be if death is on our horizon--
The Israelites' addiction to pagan high places is well-known. These focal-points for god-worship included shrines in the hills and monoliths on the plains. They all use elevation as a suitable way to approach divine beings, and this was no doubt something programmed into the minds of men. God himself used height to represent his most-high nature. Yet he did outlaw the high places, and sadly even many of the best kings left the high places untouched. What of our high places, though-- That is, the high places of sin we have erected in our hearts. Have we been ruthless enough in pulling them down--
The word of God encourages us to have faith, and it is of a kind which will help us to be bold, zealous and have a sense of urgency about our work for God. After all, we do not know how long the Lord will give each of us.
In the Bible, a -fool- has much more grave connotations than it does today. It's a deliberate state of ignorance, and one of which the fool is not concerned. Sometimes, fools hold high office or management roles in the workplace yet seem to have no wisdom-not even enough to know they should step down- But foolishness in its highest sense is that which is held by the one who rejects God or denies his very existence. The Gehenna of Fire awaits those who insist on remaining in that state.
The -gap- is a figurative way of describing God's entrance into the world arena with the intention to destroy. All the world stood guilty before him. In the Ezekiel picture, he sought a man to stand in the gap as mediator to engage with God and, yes, try to stop him. Yet the gospel describes how God himself stood in the gap for sinners. As mediator, the Son of God assuaged the fury of God. We consider why this intercessory role is carried out for the elect alone, and then speak about how God is looking for men and women today to -stand in the gap- in prayer for the people of this world.
Time's running out for all of us. When we are dead, we cannot work. Jesus says to work while we can, as the night of death is coming. Kohelet seems to be aware of an end-time resurrection, but like Job, David, and Jesus Christ, he understands that death is, for now, the end. Three areas of life are addressed here- work, recreation and serving God. Whatever we find ourselves doing, we are to work hard, as if we had been given the task by Jesus himself. We are also to enjoy what God has abundantly provided-with self-control. Finally, we are to serve God with great zeal, so that we too might be found to have run the race and fought a good fight.
-The Preacher-, Kohelet, sees injustice all around. Wicked people are outwardly blessed. He also sees what honourable funerals many of them have. He, as all God's people, must remember God's purposes in these seemingly unfair experiences. And despite the good send-offs, he reminds us that they are, anyway, dead. They can't escape their appointed day. At the resurrection, they'll face a terrible judgement. However, although the believer will be made alive too, their judgement have a very different outcome. For them, on renewed land for all eternity, all will be well.
The greatest Majesty of all is the Lord of heaven. He is head above all, he exercises this authority in reigning over all, and he is able to give strength to all. He appoints vice-regents-like King Charles III-to do his will on earth, and the Christian is to pray for them. What we think about their suitability is irrelevant. Finally, we look at God's particular reign over his spiritual kingdom of the church and how his operations in this are carried out by Christ Jesus.
Kohelet, -The Preacher-, advises us that being too righteous can bring destruction. There's obviously more to this than at first appears. For example, the perfect righteousness of Jesus Christ won't destroy him. What then does the author intend-- We can use it to warn against self-righteousness, which will lead to destruction on the day of judgement. For believers though, we can understand it as advice to not be fanatical. Don't abstain from that which God has given for our happiness. Don't serve God such that we neglect our family. The key is a balanced life of service, and the scriptures will guide us in this. Yet our acceptance with God cannot come from even the most zealous life of works. The sinner needs the perfect righteousness of God given to him. In this way, God looks on us as perfect and already fit to enter glory.
John's first letter contains a number of stark criteria which distinguish between those who belong to God and those who do not. Six of these are used to encourage self-examination.
Across the four gospels, seven utterances from Calvary's tree are recorded. They include words of compassion and desperation. Yet whatever range of emotions Jesus of Nazareth went through that day, he knew the sacrifice of himself was both necessary and sufficient for the redemption of his elect people.
Nostalgia can be harmful. Rather than long for former times, we should be looking for a future better than the old days. The present state of our health, the world and the church are ordained of God. We are to glorify him in whatever state we find ourselves in, looking forward to blessings not just in our near future but in the eternity which the resurrection ushers in.
Why is it better to go to a funeral or a wake than to attend a party-- How can sadness lead to salvation-- The passage tells us- it causes men and women to think on eternity, to consider where they stand with God.-Considered as a rebuke of sin, the gospel goes out with the hope that God will use it to draw in his elect. Paradoxically, when we preach the good news, our hope is that it causes sadness. We want to see tears flow as people see their guilt before the one they must give an account to. It is through this process of sorrow over sin that the face of the redeemed sinner is made glad and they join the kingdom of God. However, it is for God to grant repentance. Without it, tears are shed in vain. Whenever he does give repentance and faith, what results is a godly sorrow which leads to repentance.-The Breaking of Bread, or eucharist, is a type of funeral. In it, we enter the sorrow of Christ as we remember his death- but this naturally leads-indeed ought to lead-to thoughts about the deliverance he secured for us. So it is our sadness of face, too, is turned to joy.
Kohelet, the main character of Ecclesiastes, offers some more examples of the futility of the default life of godlessness. He also reminds us that man cannot argue with the purposes of God in his providential rule over his creation. A man's circumstance is a result of the inscrutable will of God, and this predestination extends even to election- God will love and save whoever he wants. Paradoxically, the disciple of Jesus Christ is commanded to obey him. In the mystery of God, we get to affect an unfolding of history which is already set in stone.
The Preacher in this book exhorts us to -guard our steps- when we go to the -house of God-...and then listen. The term -house of God- is fetched from the scriptures to show how it has evolved. Today, the people of God are themselves the house of God. Guarding our steps means being prepared to worship the most high God. Primarily, the best act of worship a man can do is simply to listen to God's word read and faithfully preached. It is in listening that he can be changed into greater Christ-likeness.
From Kohelet's examples, three types of people are considered as those in need of another. For each, we show how God is the most suitable comforter, father and friend a man can have. Also looked at is the role of his servants as helpers, through fellowship, in his purposes to befriend sinners.
In what is sometimes called God's -general revelation-, man has all the signposts he needs to see there is a God, that he is all powerful, and that he should be sought with all urgency. The typical response of man is a hard-hearted independence, a rebellion which refuses to see this evidence for what it is. God's elect, however, see these clues as wholly of God and praise him accordingly. What is more, he gives his elect a greater, or -special-, revelation in which they have revealed to them Christ and his great salvation, and they are granted repentance and faith.
-A time to be born and a time to die...- So begins this most famous of Bible passages. Yet whereas the world sees the wisdom in it, only the believer on Christ understands it properly. Here, we take an unusual approach by commenting on how the Lord Jesus Christ both experiences these phenomena of life as man and causes them to be experienced by us-being as he is God, blessed for ever. The times of his birth, life and death were, like ours, timed according to God's perfect wisdom. And concerning our death, we let Job finish, with a reminder of how God will not forget us in the grave but will remember us at an appointed time and raise us to everlasting life.
At our conversion, we leave one type of slavery and enter another. We start in slavery to sin and Satan-the very worst kind of service, since it results in terrible judgement. God delivers people to become his slaves. However, this type of slavery is the very best kind. It is good and joyful, and its end is eternal life with God.
The Preacher, Kohelet -probably Solomon-, conducts an experiment. He tried a raft of experiences and projects to see if he could find meaning in them- there was not. Even wisdom itself did not escape his analysis. He marvelled at how the wise and the fool suffer the same fate- death. Nevertheless, those who have the righteousness of Christ are pleasing in God's sight, and they receive from him heavenly gifts of wisdom, knowledge and joy. Not so for the ungodly. At the resurrection, the little they have in this life will be taken from them, and the children of God-already possessing God's riches in Christ-will be given more.
David had been told he would not be allowed to build God a temple. Yet God speaks kindly to him, and this prompts David to pray. Taking one aspect of God's characteristics or behaviour from each of the twelve verses, a progression of thought is presented, leading to the great conclusion that God is all faithful.
In this second look at the words of Kohelet, -The Preacher-, we see how nothing makes sense in this world and there is not much we can do about it. Immersing yourself in a cause, no matter how good it is, will bring frustration. It is better to throw yourself into the cause of the gospel, something which has real and everlasting meaning.
Life is pointless. This is the only conclusion an honest but irreligious man could arrive at. Man's life is brief and meaningless. He faces the fate of all others who have preceded him- an open grave, and the memory of him lost in time. The cycles we see in nature are permanent, whereas man is constantly replaced. These considerations should drive a man to despair of ever finding meaning in life, yet this is often the very means God uses to teach a man that fear of him is the answer to the great riddle of life.
The last message in the survey of Philippians. After a summary of the book, we consider the riches of God. For those who are -in Christ-, they are given access to the stores of God's blessings- they find this to be an inexhaustible supply- and they find in God one who delights to give to his children. The arrangement is more than an expression of the kindness of God- the endlessness of supply and the scale of the giving bring due glory to God.
The apostle enjoins contentment in all circumstances. We can want something without it becoming covetousness. He encourages contentment whether we are in need or in plenty. Curiously, in Western nations, we find ourselves among the wealthiest people in the world, even the poorest in our society. Although it seems easier to be content when we have plenty, the opposite may be true. In plenty, it is easier to neglect God. We must lean on God in all circumstances, not only those in which we think we need him. The aim- to become one of those -rare jewels- of godly contentment.
Paul gives a list of virtues that we should look for in people and things. They were common coin from ancient times, so why would Paul steal words from philosophers-- It seems Paul wanted firstly to encourage us to look for God's work in this world in the goodness we see, even if these virtues are exhibited in unregenerate people- he wants to prompt us to exceed the world in these virtues- and most especially, he wants us to see how these good qualities are seen in their perfection only in the person of Christ Jesus. Lifting our thoughts above a world of sinfulness, combined with Paul's general teaching about the Son of God, we should be stirred to obedience. In this habit of obedience, we are promised the presence of God.
Anxiety is everywhere. The subject is complicated by the crossover between being spiritually downcast and suffering from a recognized mental illness. Nevertheless, the peace of God is of such an incomprehensible degree that we should not think any anxiety is beyond his healing. Putting aside then the role of God-given health specialists and prescription drugs, we are brought back to the simple truth that through prayer, the surpassing peace of God can guard our hearts and minds in Christ Jesus.
Paul describes two groups of people. One is made up of the enemies of God. The other consists of friends of God, and he declares these have their citizenship in heaven. That is, they belong to a kingdom which is not considered geographically. This kingdom has people across the globe, and its king is the Lord God Almighty. It's capital is heaven, and we see how the church is described as coming from heaven in the conversion of its members. We consider chiefly how we should endeavour to become model citizens of this heavenly country, this New Jerusalem, this Zion, in preparation for our resurrection to the world to come.
The big question- do you know Jesus-- More than that, do you KNOW him-- It is through a living relationship with Christ through faith that we access the very power which raised him from the grave, and this power enables us to be better servants. Paul then tells how his identity with the Lord comes through suffering. Furthermore, his end goal, the one thing he hoped for above all else was his future resurrection. We see how believers routinely use language in their eschatology very different from Paul's. Where they talk of heaven, he talks of resurrection.
If there was a contest among the self-righteous, Paul would still win. In listing his Jewish credentials, he makes a striking point. He now understands his credentials are rubbish, and if his excellent believer's -CV- or -resume- is worse than useless, what hope do those have who are not as upright as him-- In showing our self-righteousnesses to be junk, he presents to us the perfect righteousness of God himself, granted to his elect people through faith.
Paul changes here from a warm tone to a harsh one. He warned the believers about the unbelieving Jews. In a careful choice of words, he turns Jewish identity on its head. Gentiles were the dogs-now it's the Jews. The heathen were the evildoers-now it's the descendents of Abraham. The pagans carried out self-mutilation-now, the Jews are lumped together with them. It was a shocking redefinition of what a Jew was. He tells them the true Jews are those who have the Spirit, boast in Christ alone, and count their own righteousness as of no merit. Christians are the new Jews and the new circumcision. Those who are part of the New Jerusalem are now the true Israel of God.
Those who understand -salvation is of the Lord- may be perturbed by the reference here to working out our own salvation. -Working out- can be thought of as -outworking- instead. That is, we are urged to do things appropriate to our justified state. And we're humbled by the knowledge God gives us the desire, the ability and the right circumstances to carry out his will so that, even though he says we do the works, it is all really the output of God's gracious input. He, as always, gets all the glory.
In this quite marvellous confession of faith, Paul sweeps from the lowest humiliation of Christ in the grave to the very highest status at the right hand of God the Father. He is given a name above every name, that of God himself. Jesus of Nazareth is declared to be Jehovah, and with this he receives the highest reputation. The response-- Whether in this life or at the judgement, all will submit to Christ and acknowledge his Lordship. Believers have experienced a shadow of this process, having humbled themselves and received exaltation to sit even now in heavenly places, sharing the throne. But we nevertheless continue in our daily submission to, and confession of, our saviour, the LORD Jesus Christ.
No man is born on God's side. He is by default on the enemy's side.--In his natural state, we could think of his characteristics as a suit of armour-one he made himself. He has a breastplate, not of righteousness, but of self-righteousness. He has the shield of unbelief and the sword of the flesh.--It's only when he encounters Christ, the Captain of the Lord's Hosts, that he surrenders, removes his own armour, and takes up the Whole Armour of God then presented to him.--We see that it is through prayer he is to put each piece on. In being so kitted out, he is able to better resist his former captain, Satan, and all his forces. In addition, it is through this prayer that his behaviour conforms more and more to the perfect righteousness of Christ which is his by the gift of God's free grace.
Our beloved saviour displayed humility throughout his time in this realm of ours. It was seen in his incarnation and humble beginnings. It was seen when he grew up, during his ministry and even in his death. Paul here uses the humility of Christ to encourage the same in his followers, urging them to outdo each other in esteeming others as more important than themselves.
Our Easter Sunday message looks at the predictions made about the Christ rising, the event itself, and the glorious consequences. Having been abandoned at the cross, he here has confidence that his soul would not now be abandoned in the grave. The Father and Holy Spirit, with the Son himself, raised Jesus from the grave. As Jonah was a foreign body in the fish, so Jesus did not belong in the grave and it ejected him. He now has the Keys to the great prison-house of the grave, and he promises to unlock it when he returns, freeing his people and giving them immortality like his own.
Numerous veiled images in the life of Christ show him as king, even now, as he hangs on a tree with the title of king above his head. The taunts come in thick and fast. Yet the Jews were unwittingly right- he could not save himself-rather, he refused to save himself. Instead, he overcame his fears and submitted to the cross. And it's there we see him scan the heavens for his Help, only to find himself abandoned. His friends had deserted him, he was in pain, he suffered verbal abuse, he was the object of divine retribution, and in all this he was utterly alone. And that is how it had to be for the justice of God to have its way and for God to thereby be propitious to us, his elect.
The apostle, facing a trial, presents a dilemma. On the one hand, he wants to be freed so he can continue with his ministry. On the other hand, he wants to depart from this life, knowing that death is the door he must go through if he is to enjoy the presence of his saviour in a more immediate way. He boldly confesses that for his life in this world, he has Jesus Christ, but when he dies things will get even better. The outcome of this thought process is his conviction that, for the present time at least, God would have him continue with his earthly ministry. He sets an example of a holy attitude which puts Christ at the centre of our lives while also looking forward to our departure where we can enjoy the same resurrection Paul so craved.
A description of the nature and purpose of the ritual of the -breaking of bread-. Originally known as the -eucharist- --thanksgiving--, this simple act of theatre is central to the Christian life. We see how there is no change in the elements. They act as visual represenations of how the believer daily feeds and drinks the benefits of Christ by faith in him. It is about covenant, remembrance, testimony and obedience. It is indeed through this obedience that blessings are received rather than by Jesus entering the body in any sense during the eating and drinking process, this being a popish superstition.
Paul is in jail. Yet rather than focus on his plight, he talks about Jesus Christ. Further, he speaks of the great irony of his imprisonment- it has furthered the gospel. There are the soldiers he's witnessed to, the members of Caesar's own family who he's been instrumental in bringing to Jesus, and finally there's the increased courage his jailing has inspired in the brethren. They now peach all the more boldly. He concedes that not everyone is preaching with entirely good motives, but he is nevertheless glad that they are preaching Christ faithfully.
Paul here encourages the committed band of believers in Philippi to grow in love, truth and wisdom. This is a non-negotiable duty, at the bare minimum- but like all duties, we find joy in doing them and see benefits for ourselves, for others and for our activity for God.
In this opening greeting of Paul and Timothy's, we can draw out principles about the set-up of the local congregations- its government, its relationship with other churches, and the spiritual benefits received from God which we are then to display towards other believers.
In this parable of the kind Samaritan, there's an obvious message about being charitable and compassionate. At that level, it's a moral lesson for believers and unbelievers alike.--The better lesson for us is in thinking what the story reminds us of in terms of the gospel. At each stage of the story, we can see reflections of how Jesus deals with broken sinners.
As we finish our look at the story of Jonah the prophet, we hear his confession. It's in the form of a complaint, but it's good- He says how God is gracious, patient and loving. This week, we examine these magnificent attributes of God and show their relevance both to those who have been adopted into God's family and those who think they're okay without him. We see how God dispenses salvation to whoever he wants, and he deliberately denies it to some in order to show angels and men his holy hatred for sin. Finally, there's an encouragement for Christians to remember their heavenly father sends both blessing and suffering into their lives, but that it's always done for their good.
Jonah started preaching. The message was pretty much the same as that which Christians proclaim today- -You're in danger because of your sin. Surrender or die.- Today, that message is stupidly ignored. But on that day in Ninevah, the entire city repented.--Now, we tell people their surrender to God is through trusting in the work of Jesus Christ on the cross. And despite the apparently poor response, God is still bringing his elect people into his holy Zion, the church of God.--We also explain the sense in which God -repents- of evil.
The second chapter of this book is a prayer of Jonah's from within the sea creature. He acknowledges he was about to drown before God saved him. The prayer isn't a model one-Jonah doesn't confess his sin, for example-but it is thoroughly scriptural. He paraphrases lines from the Psalms. It teaches us about the usefulness of including Bible references in our prayers -although we should never imply they're required in a -proper- prayer-- The climax to the prayer is this lofty confession- salvation is of God. To that we add that salvation is ALL of God. Even the very repentance and faith by which we first seek conversion is given by him. He gets all the glory.
We revisit the famous story of the prophet who disobeyed God but was eventually used to bring about one of the biggest acts of mass repentance in history. Jonah's rebellion resulted in him being in a severe storm at sea and his being thrown overboard. Had God not appointed a large sea creature to swallow him, he'd have drowned. He was kept alive there because God was determined he should preach to the wicked city of Ninevah. In this message, we see the greatness of God and why he should be feared by all.
As we come to the end of Mark's account of the life of Jesus, we consider his exit from this world. Before he goes home, he both criticizes unbelief and encourages his followers to spread the gospel message.
We all know what a veil is- it covers something.--All the fullness of the Godhead was in Jesus, but the Bible says Christ's flesh was a kind of veil because it masked his glory.--The high priest used to go through the veil of the temple into the -holy of holies- to offer up a sacrifice to God for the people's sins. Similarly, Jesus left heaven, went through the veil of his flesh and entered the real holy of holies- heaven itself. And he did that to offer himself.--At the moment Jesus died, the veil in the temple was torn. It symbolised how Christ had removed the barrier that existed, opening the way for people to have a truly intimate relationship with God. All who throw themselves on the mercy of God and accept Christ as their saviour have this special access to God.--We note secondarily how the tearing of the temple veil continued the anti-temple motif of Mark's gospel. Temple Judaism would soon be destroyed.
-My God, my God, why have you abandoned me-- Jesus shouts from the cross. It's a genuine cry of anguish. His father abandoned him because he cannot look on sin. Why then did he plan for his own Son to become the embodiment of sin and have to be treated this way- For this reason- to save his elect people from their sins.--Mark may have been inclined to exclude a detail which could cause difficulties, but the Holy Spirit saw to its inclusion. It's awkward theologically because it hints at a fracture within the godhead. Instead, we propose the human nature of Jesus refused the comfort of his divine natuire, and it's in that state he expresses his tormented loneliness.--We see too how, even in the midst of this darkness of sky and of soul, Jesus still has trust in God and knows he shall be delivered when the punishment is over.
There were many temptations for Jesus in his experience at Calvary. The temptation to end his suffering and call on legions of angels to come and wipe out his enemies, for example.--But he chose to stay on the cross instead. And we thank God he did- Had he saved himself, there would be no atonement and no salvation for his elect people.--He came to do the will of God. And this obedience, together with his love, drove him to complete the sacrifice. He chose not to save himself so he could save others.
Jesus is tortured and crucified. But the believer who has a heavenly perspective sees behind the picture a king. Not just any king, but the one who rules all the others.--Mark's gospel account presents these incredible contrasts, and none is more stark than the King of glory, the Creator of the world, hanging as a bloodied mess on a tree, the crowds insulting him.--But this was his mission-to die as a substitute for others. And having risen from the dead, he now rules the world, gathering in his people and mediating between them and God.
Jesus has been brought before the Roman legate, Pontius Pilate. The Jewish leaders are accusing him of many things, hoping he'll receive the death sentence.--A tradition was in place in Jerusalem. At the Passover feast, Pilate would release a Jewish prisoner of their choosing. The choice should be easy- Barabbas is a robber and murderer- Jesus is innocent, and even Pilate can see their charges are malicious. Curiously, the crowd end up demanding the criminal is released but Jesus executed.--There's a great picture given to us here. As criminals in God's eyes, we deserve the death penalty. Yet like Barabbas, we get to go free while an innocent man dies. This subsitution is the very heart of the gospel.
The betrayal takes place, as predicted by Jesus, and he's arrested.--He remains quiet during his preliminary hearing by the Sanhedrin...until it was time to speak. He makes this shocking announcement- he is the Christ, the Son of God, and they'll soon see the fallout from his exaltation to God's right hand.--The imagery he uses-coming in the clouds in power-is a picture of heavenly exaltation of Jesus to his position as equal and as one with God Almighty. All they'd experience within a few short years is the sound of approaching Roman forces as they carry out their God-ordained mission to smash Jerusalem to bits.--Today though, the judge of all mankind is physically and verbally abused. The only truly sinless person in the room has been found guilty by everyone else---Downstairs in the coutrtyard, Peter experiences his own trial. He's accused of being a follower of -the Nazarene-. The difference with his -trial- is they were right- Peter denies it, of course, fulfilling Jesus's prediction.--There are lessons here for everyone. Sinful men and women should fear the coming judgement. Believers. though, should identify with Jesus, not observe the battle from a safe distance. They should take courage from Jesus's example and throw themselves in with all prayer.
Jesus and the party leave Jerusalem and make their way to the garden of Gethsemane. The Son of man has just a few hours of freedom left before his arrest, and he intends to spend them in prayer.--We witness a shocking prayer. Jesus asks his father if there's any way to get out of this. It's because he's the only one who knows just how ferocious his father's wrath is against sin, and he's about to take that on himself-not for himself, because he was sinless, but for others.--The prophecy in Zechariah says -the shepherd- will be struck down and the sheep scattered. Jesus is the Great Shepherd of the sheep, and his prayer turns to become aligned with the Father's will. He accepts he'll be struck down, and tells the disciples they'll scatter and abandon him. Peter will even deny knowing Jesus at all. Ultimately, though, all this is for them. Jesus's sacrifice of himself means they escape condemnation. He also comforts them with a promise of a reunion after his resurrection.--We learn from all this something of the submission of Jesus- we see evidence of him being both God and man- and we encourage ourselves to be vigilant in prayer, always having the same attitude as Jesus- -May YOUR will be done, not mine, Lord.-
Unexpectedly, Jesus breaks from the Passover traditions and introduces a new ritual. His followers were to share bread and wine as an act of remembrance of his death, which was just hours away.--The motto -Remember the Sabbath Day- was to vanish away- the era of -Remember the Lord's death- had come. There was now a new and better covenant between God and men. The previous two significant ones-the Abrahamic and Mosaic-had an expiry date. When Jesus came, they ended.--The signs of the old covenants were circumcision and Sabbath-keeping. These were replaced by baptism and the Lord's Table commemoration -or -eucharist--.--The Ten Commandments are described in the BIble as themselves being the old covenant. And we're told this old one was being scrapped, and this includes the whole Law of Moses. To be clear- Christians are not bound by the Ten Commandments, and using them as a -rule of life- undermines the new covenant Jesus brought in. Believers are free. They now serve Jesus Christ through a unique possession of the Holy Spirit. The letter of the Law kills, but the Spirit gives life.
In that most famous event, the Last Supper, Jesus drops a bombshell- one of his friends is going to betray him. And this act of treachery will end in Jesus's death. As if the prospect of torture and death wasn't enough for Jesus to cope with, he's stabbed in the back by someone close to him.--We see here an important twin truth. God ordained the whole thing, yet Judas is held responsible. He did it of his own free will and with his whole heart.
No wonder the discples were enraged. This woman has a jar containing perhaps TWENTY THOUSAND POUNDS' worth of perfume...and she tips the whole lot on Jesus. Think about what that money could be used for---So why did Jesus berate them- Simply this- they'd failed to grasp what this woman had. He came down to die, and anointing Jesus's hair and feet in this way symbolised the preparation for his burial. Also, she'd been saving this perfume for years all for this moment, and the value of her gift reflects the worth of the one she used it on.--One woman gave ger last pound to the work of God. One gave her -life savings-. Jesus commended both women. It shows us that no gift is too small to be worthless in God's sight and no gift is so big as to be extravagant.--Significantly, the extravangance of this preserving ointment would signify the absence of decomposition of Jesus Christ in the grave. He wasn't there to stay-
The Olivet Discourse, or -Little Apocalypse-, is a teaching monologue of Jesus. The predictions are about the destruction of Jerusalem in AD70. Although some believe the discourse deviates in v24 to prophecy Christ's final return, we show why this is an unnecessary compromise. The chapter's portentous language is seen throughout scripture to symbolise cataclysm, and we can read this chapter in the same way. When Jesus said some of his hearers would live to see all these things come to pass, he meant just that.
Three apparently disconnected declarations turn out to have a theme. Jesus exposes the teachers' lack in terms of discernment, humility, kindness and generosity. He begins by leading them to understand the Messiah prophecied by David was not only superior to the ancient king, but the kingdom he would bring would be of a very different kind to the one they expected. He would be a Great High Priest after the order of Melchizedek, a Gentile- This unique dual role of priest and king would end the Jewish priesthood and institute a global expansion of the kingdom of God.--The passage ends with a lesson from a poor widow. Her tiny offering to the temple, although insignificant in a monetary sense, would go down in the annals of the church for all time as an example of sacrificial giving that reveals a true love for God.
In this final challenge, Jesus fields a question from a scribe. Having one overarching principle from which all God's law flowed was highly desirable. Jesus relays the -Shama-, a Jewish religious confession of faith taken from a verse in Deuteronomy. From this one encounter, we can extract principles of life whereby we express our love for God.
Churches say a lot about the great miracle of the resurrection of Jesus from the dead. But one of the most important reasons for it was to show believers what was in store for them when Jesus returns to this earth.--Every believer who's ever lived will be raised on that day to everlasting life in God's paradise. We look at the certainty of this great hope of ours and what our new state will be like.--To those who are not followers of Jesus, they too will be resurrected, but into a world of perpetual darkness. This is why we urge them to go to God while there's time.
The trap was set. The religious elite thought they'd get something incriminating on Jesus this time. They ask him about paying taxes. If he says they should pay, they'll accuse him of being a traitor to the Jews. If he says they shouldn't, he risks being accused of treason against Imperial Rome. His answer- -It's Caesar's money, and you're happy to receive his benefits, so pay up-- But more importantly, he tells them they should give praise and thanksgiving to God, and serve him with their whole being.
The church of God is made up of believing people. We are also described as a huge temple, and even a massive city. The believers are the stones which make up the walls. The apostles -and prophets- form the foundation. But the most important stone is the main foundation stone-the -cornerstone-. Just as all the other stones fit around this one, the people of God, as living stones, are sculpted to be like Jesus Christ, and all they do is with reference to him.
The Jewish religious leaders are outraged that this uneducated, unappointed faker is talking like he owns the place- But we see what they don't- Jesus Christ has all the authority of heaven behind him. We look at how it showed itself in his life and how it continued after his resurrection.
On his way to Jerusalem, Jesus seems to curse an unfruitful tree. It may seem strange, but there's far more going on here than many think. In pronouncing a curse on the tree, he shows what miraculous things faith can do, through prayer. He also uses it to symbolise his coming destruction of the Jewish temple and the whole of Jerusalem.
When Jesus entered Jerusalem on a donkey, he fulfilled yet another old prophecy about the Messiah. It was a parade of sorts, but there was a black cloud hanging over the event, if you like. A storm was coming from God to wreak havoc within the soul of Jesus itself.--The episode was one of contrasts. Jesus was King, yet he rode in on a donkey. It was a triumphant entry, but tinged with sorrow. And he received some praise, but it was short lived. We learn that the way of Jesus is not about pomp and honour but involves suffering, albeit with great joy.
We see in the healing of blind Bartimaeus many elements seen in the person who God is calling to salvation. For example, there's the persevering cry of mercy, the confessions within his cry, and the eventual healing. And what does the man or woman saved by God do with their new liberty- They go right back into service, only this time it's the service of Jesus, an altogether wonderful place to be. They join Jesus Christ in the way. Like Bartimaeus, all who God calls from the roadside end up on the road that leads to eternal life.
It was inappropriate. Jesus had described graphically how he would be cruelly treated and killed, and two of the disciples decide this would be a good time to request positions of authority in the coming Kingdom of God----Jesus here reminds them that to follow him means a life of suffering service. They must -enslave- themselves in the service of God and his people. The Saviour leads by example in giving his very life as a payment, or ransom, for his people. He suffers in their place, and they go free.
Jesus assures his disciples that they'll be more than compensated for the sacrifices they've made in following him- blessings now, and eternal life. He warns them, though, that these present blessings will be mixed with trials, and he goes on to outline what he was about to face at Jersusalem, where he would die for sinners.
A young magistrate approaches Jesus, wanting to know what good thing he can do to merit eternal life. He would walk away from Jesus after being told to give away his wealth. Although it isn't wrong to have money, Jesus knew this man loved his. He'd have to lose this love of money if he wanted to come empty handed to Jesus and enjoy salvation. He represents all those who come to God wanting to earn salvation which, as Jesus said, is impossible. Salvation is all of God, and it's gained by faith, not earned by good deeds.
Jesus, in responding to a question about divorce raises the conversation to uphold the model of marriage that God gave from the beginning. Before we can even think about pastoral difficulties regarding divorce and remarriage, we must refer to marriage as originally given, which was to be for life. It is to be held up as the ideal all must strive for. Only then are we in a right mind to consider special circumstances in our own experience and approach God with our pleas.
What's it to be- glory or Gehenna- Jesus here uses the most extreme language to warn against both sinning against others-especially those esteemed least in the church-and sinning yourself. The gravity of his warnings is seen in their being addressed to believers. Even holding a -perseverance- position, we should tremble when we sin and go to the one who will surely forgive us and cleanse our consciences, restoring to us the joy of his salvation.
Using as an example a child-the lowest people in Jewish society-to represent the least esteemed in the church, Jesus teaches that his followers should take an interest in others. Greatness in the church is not about status as the world knows it but rather by service. He went on to back up his teaching by showing himself as the servant of all the church as well as being its head.
Jesus and the three disciples descend from the mount of transfiguration. He learns that the remaining disciples had failed in an attempted exorcism. Could it be true, they'd been neglecting prayer- Certainly, there was unbelief all round. We look at unbelief in atheism, in theism and, paradoxically, in those who have true faith too. We believe, Lord...but help us to believe-
The transfiguration certainly glorified Jesus, but there was more to it. We look at some of the purposes of it and think about the response by the disciples. Once again, Jesus emphasises the necessity of his suffering, but reminds them of his glorious resurrection.
Following the announcement by Jesus of his coming demise and victory, and his harsh rebuke of Peter for undermining it, he now turns to the people. He informs them that if they want to follow him and receive eternal life, they must die. In this play on words, Jesus means to encourage them to deny their own selves in order to receive the future, glorious inheritance.
Jesus asks his discples two questions about his identity. Who does the world think he is, and who do they think he is- Peter's outstanding confession that Jesus is the Christ is immediately undermined by his attempted rebuke of Jesus. The Son of God's rebuke of Peter is unique in its harshness, as he calls Peter a -satan-, an opposer of his mission. The sterness of the put-down shows how important it is to know who Jesus really is. He saves eternally, not in the carnal sense Peter expected.
Chapter 8 describes a set of events that parallel those in the previous two chapters. Yet they are distinct accounts. Another mass catering operation is followed by rebukes to Pharisees and disciples. Disciples today are likewise warned to beware of the leaven, or -yeast-, of unbelief, false religion and bad doctrine. Leaven is a small ingredient, but it can -give rise- to terrible consequences.
This healing account might appear slightly unusual to the modern reader, but Jesus was simply visualizing for the man what he would do for him. We learn the way he comes to each of his elect people is likewise unique. We see the episode has allusions to OT prophecy about the new age of the gospel we live in. And we see in every aspect of Christ's work that he does all things well.
There are three perspectives on this account of the woman pleading for crumbs from the master's table- the literal understanding, the Jewish one she understood, and most importantly the spiritual one that concerns the true Israel of God. The master, Jesus Christ, dispenses the bread of the gospel to unbelievers and forever grants them a seat at his table.
Jesus explains to his disciples that it isn't what a man eats that defiles him in a proper sense. We're made unclean through sin, and Jesus gives a list of some of them. He uses particular sins to bring conviction on sinners and encourage the Christian's self-examination. For each sin mentioned, we look at examples of how the worldling and the Christian might commit them, and show how all manner of sin was laid on Christ.
The Pharisees are at it again. They're criticizing the disciples' handwashing practices. Jesus' rebuke uses a quote from Isaiah. We draw from this a three-fold criticism of them- they had a false profession, engaged in false worship, and held false doctrine. With each of these, we also say something about what their opposites are.
Jesus here comes down from a mountain, having prayed, and goes out to the struggling disciples on the sea. His dramatic approach, walking on the top of the water, terrifies the men. Their hearts are still a little hardened. Yet he comes to them anyway. Similarly, Jesus comes to us daily with benefits, despite our failings.
In feeding the multitude, Jesus provides insights into his character and mission. We view these under three headings- Jesus as teacher, shepherd and bread of life.
John the Baptist was under no illusion- he must leave the stage of the gospel story, having done his job of introducing Jesus Christ. We look at John's necessary demise by considering three key characters- Herod, his wife, and her daughter. Afterwards, we consider how Jesus increased in pre-eminence through several stages in his life.
This unique commission by Jesus has the disciples go out thoroughly unprepared, humanly speaking. Yet in this, they would learn what it means to trust God. This way of working was later overturned, Jesus leaving us to use proper means for doing his work, yet all is still to be done in God's strength. We break down Jesus's instructions to learn how all true preachers of righteousness are sent and equipped by God and always preach repentance and faith.
The people of Jesus' former home town of Nazareth see him return. They have a dilemma. They know Jesus is a man, but they see and hear things to the contrary. They must decide who is he. Their conclusion is utterly wrong, and it leads to them despising him. Jesus refuses to perform miracles where there's no faith, and in doing this he upholds faith as necessary in God's work. It is the means by which God saves, and an absense of faith in God in a society is fatal.
A mission to heal a sick young girl is delayed. Jesus encounters another who needed his healing power. The delay resulted in the young girl dying. We see that it's in this that a greater miracle is performed and greater glory given to God when the girl is raised from death. The two incidents remind us of important truths about the sinner's deliverance from sin and his being brought back to life at the resurrection of the dead.
One of the most shocking incidents in Jesus' ministry is looked at here. -Legion-, the name the numerous demons here gave to themlseves, has inhabited a man. Forced to leave him by Jesus, they move house to a herd of pigs, and these kill themselves in the sea. We use the end state of that man - seated, clothed and in his right mind - to show the similarity to the state of the believer in Christ.
The disciples pose us a question- just what kind of person is Jesus Christ- The answer is in the account of the stilling of the storm. He displays the characteristics of both God and man. We see that we should not emphasise one nature at the expense of the other. He was then, and is now, fully human and fully divine. The disciples' behaviour is used to prompt us to think about the kind of faith God wants to see in us.
In these parables of Jesus, we see the church pictured as a field of individual plants and then as a single plant. It reminds us not only that we should see growth in our lives but we recognize that this maturity is on both individual and corporate levels. As people who have been given the gift of understanding, we should work hard at relying on God and being diligent in making use of those means he has set before us. Not only does God give us increase now, but he will also raise us from the dead at the resurrection at the end of time.
A simple explanation of the various responses to the gospel message as featured in this well-known parable of the sower. We note that Jesus was here creating a blind spot with the hearers whereby they could not understand parables. He did this in order to sovereignly withhold salvation from some, reminding us that God could have saved all if he gave them of his saving Spirit, but he chooses to keep back that which is necessary in order that his purposes according to election would stand.
Jesus is here openly accused of performing miracles in the power of Satan himself. Using simple, common sense reasoning, he refutes the allegation. There is also in the passage an implication that Jesus had somehow lost his mind. We consider why the world thinks this way of Christians and suggest a balance whereby we find courage to be vocal for Christ and be -beside ourselves- for the gospel's sake.
Looking at a couple of paragraphs, we see a familiar record of Jesus healing people and ejecting demons. There's also the calling of the Twelve. After some general observations, we focus on this full phrase, where Jesus called to him -anyone he wanted to-. It's an expression of a wider, sovereign will that chooses people, whether for healing, apostleship or entire salvation. We are not to discriminate in sharing the gospel or loving others, but God can and does, all in line with his good purposes.
In two confrontations with the Pharisees, Jesus shows how the Sabbath is to be understood. As Lord of all sabbaths, he knows that there are higher principles than sabbath-keeping. By his own actions, use of scriptures and appeal to their reason, Jesus shows the Pharisees that they have lost their way. We focus on different ways in which Jesus is the Lord of Sabbaths and, further, is himself our Sabbath.
The latest challenge to Jesus from the religious heirarchy was about fasting. They had developed a habit of a twice-weekly fast and wanted to know why Jesus' disciples weren't fasting too. The saviour's answer was firstly clear then more cryptic. For those with ears to hear, they would get the message- their own righteousness, and their very own selves, could not be repaired. Jesus, however, has a solution.
After calling the despised tax collector, Levi, the grateful servant invited Jesus to join him and his friends at his house for a meal. Others are there too, including the religious elite. Naturally, they are offended by him - this time for mixing with sinful people. Jesus confronts the unreasonableness of their complaint by reminding them all that he didn't come to save the sinless but the sinful. We see from scripture there really is no sin too great that God will not save his elect people.
In this section, Jesus holds an impromptu evangelistic meeting at the house where he's staying. Intruders break through the roof in order to get their friend to Jesus so he can heal him. Jesus ignores the impropriety and sees only their faith. The forgiveness of the paralysed man's sins that he announces causes opposition in the minds of the scribes who were present. In afterwards healing the man of paralysis, he shows them that he has the power and authority to forgive sins also. The hard-hearted scribes still didn't get it. We take the four friends' example to remember how the Lord encourages importunity when we approach him in prayer.
After the synagogue incident, Jesus goes to Simon's house. He is asked to heal Simon's mother-in-law, which he does. Afterwards, he heals the crowd that had gathered outside the house. He prays, then moves on to other towns. One encounter is recorded- the healing of a leper. We finish by looking at how this pictures the exchange in our conversion. Jesus Christ becomes unclean for his people, while they are cleansed, pronounced such, and are admitted into the society of the kingdom of God forever. Such love-
The authority of Jesus is shown in this passage through a confession from an unlikely source- a demon. In acknowledging Jesus as both man and God, it makes a clear confession of the incarnation. The ability of Jesus to evict the evil spirit is further evidence that he is who the demon declared him to be. The congregation is stunned not only by Jesus' authority in teaching but in his authority to control the demonic realm.
In the period after Jesus' baptism, he developed a small following. After John the Baptist was arrested, Jesus returned to his homeland of Galillee. He approached some of those who had been following him and called them, this time to ministry on a full time basis. It is notable that their call was to be witnesses, and regardless of our circumstances, we have the same call. Our circumstances and abilities differ, but if Jesus used common working men to be his very disciples, he can use anyone. We have a message, and it is our duty to share it.
Here, Jesus' life of obscurity was at an end. In this final tenth of his lifetime on earth, he humbly submits to baptism. The heavens tear open and a trinitarian display reveals Jesus as Son of God and Messiah. His blessing is short lived, as he is brought to his great temptation. We see in this the inevitability of trials as well as blessings in the Christian life, yet all are for our good.
We begin our examination of Mark's gospel by thinking about the book as a whole, Mark himself, and John the Baptist. In viewing the preparation John makes as the prophesied herald of Christ, we see how he is used to bring about a Great Awakening among the people.
A familiar section from Jesus' Sermon on the Mount is examined with a gospel emphasis. The promises of blessing are shown to be dispensed at stages in God's dealings with his elect. From mourning over sin, through hunger for righteousness, to deliverance, the Beatitudes are presented as a picture of a journey from darkness to light, with marvellous blessings at every stage.
In this, John's final letter, he continues the theme of hospitality. In his second letter, he advocated shunning those who brought false teaching to the doors of the church or their homes. Here, he commends his friend Gaius for setting a good example of hospitality. This is then contrasted with the behaviour of Diotrephes. He was expelling genuine believers and exercising church discipline against those who were willing to be hospitable to travelling preachers. This provides us with a warning- that leaders are prone to bad judgement in all areas, and it is the duty of the people to not only support their leaders in material ways but pray heavily for them.
Covering John's second letter in one sitting, we see a concise presentation of fundamental points he made in his first letter, such as loving and obeying. We consider firstly, the meaning of -elect lady-- secondly, the extremely high standards of love that we are to aim for- that is, love for Him, His people and all others made in His image- and thirdly, why the apostle urges us to shun those who teach antichrist doctrine.
As John brings his first letter to a close, he speaks of faith and our associated confidence in prayer. He characteristically suggests that this privilege be employed in praying for the good of the brethren. Several conditions and warnings about prayer are highlighted. John ends with some statements of belief and signs off with a warm but challenging farewell.
Our focus is on the term -water and blood-, and it is proposed that it refers to Jesus' baptism and death. With the Spirit, they comprise a three-fold witness to the divinity of Jesus, again arguing against the Docetic view of the Gnostics. The message also proposes that water and blood figure in Jesus' birth, life and death, identifying him as a descendant of Adam. These two perspectives on water and blood take us to the wonderful mystery of the humanity and divinity of the incarnation.
Following a short address about the Christian response to the current pandemic sweeping across the world, we look at just five verses from the fifth chapter of John's letter. We examine the doctrine concerning Jesus Christ's nature and also see the necessity of obedience to God if we are to have a proper relationship with him.
True love is that which has its origin in God. We look at ten aspects of the love of God showing, for example, that it is an essential attribute of his. God's love is said to be -perfected- when we love others, this referring to a perfection, not in its quality but in its purpose.
John urges us to -put error on trial-, assessing it by the standard of God's truth which the apostles had clearly expressed. The believers of his day had overcome error, and false prophets and their supporters had departed- a faithful message will not be welcomed by the world.
We observe in the second half of Chapter 3 that the world's hatred of Christians is fundamentally a hatred of righteousness itself. They want God dead because he is all righteous. When God did visit this earth in the incarnation, they did indeed kill him. Yet, apart from its atonement aspect, this love shown at Calvary was meant to inspire us to sacrifice ourselves daily for the brethren. We do this through prayer, but whenever possible our help should cater for them materially also. This love for the brethren is a condition of prayer, and unloving Christians should not expect God to listen to them.
Starting with a brief run-through of the section, we examine the issue of John's controversial statement - as translated in the King James Version - that Christians cannot sin. Three of the most common interpretations are considered, and one is highlighted as the most satisfactory- that the new creature, being united to Christ, is incapable of sin, but that our present behaviours are a result of both that influence and the promptings of the flesh and of Satan. This explains why the product of the inner war is so often unrighteous. At the resurrection, we shall be freed from the body of death and live sinlessly forever.
The first aim in this message is to ignore the dispensational hype about antichrist and discover the less dramatic - though very serious - definition that John intended.--The passage also includes stark implications about the need for believers to bear witness for Christ Jesus. Simply put, absence of evangelism is good evidence that a person does not belong to God.
The three great facets of sin - the lust of the flesh, the lust of the eyes and the pride of life - are examined. To show how Satan tries to enflame these sinful tendencies in man, we look at two very significant temptations in the Bible- one directed at our first parents, the other at our saviour. Satan's victory in one is contrasted with his failure in the other. Our own present battle with Satan is presented, accompanied by encouragements to stand firm.
The principle of love is again introduced by John in this section, describing it as at the same time old - being found in the scriptures - and new in the way Jesus gave it a new emphasis. John then addresses three groups of people in the churches- children, fathers and young men. We argue that it is to be taken literally and spiritually, there being a correlation between age in years and maturity in the faith.
This week, we look at Jesus as advocate, saviour and master. We read testimony of his righteousness and fitness to act in this advocacy role. After this, he is shown as our propitiation, appeasing the anger of God. Finally, we listen to the exhortations of John to not sin and instead obey the commandments -all three of them--
The latter half of this first chapter contains three sets of arguments. In each, we see -a- a truthful statement, -b- a false claim made by certain people, -c- the reality behind it, and -d- God's verdict. The main theme here is Light. God is light, signifying his transcendent qualities. His Son is light, his word is light, his kingdom is one of light, and its citizens must walk in the light. They emanate this light through good works, and done earnestly, this will bring glory to God.
After a brief introduction, the opening verses of the first chapter are considered. We see immediately how John was keen to dispel the false doctrines of Gnosticism, emphasizing both Jesus' divinity and humanity. There is also an application to the modern believer.
A look at a few of the responsibilities Christians have in their various roles, e.g. as parents, children, citizens, employees, etc. with an encouragement to be more diligent in these duties in the year ahead.
In the second chapter of Acts, we have a simple description of the daily practices of the New Testament church. In this message, we ask ourselves if we love these things as we should.
We focus here on a letter surprisingly rich in teaching. After applying principles to the church, we conclude by seeing how the intercession of Paul can be viewed as a picture of the intercession of Jesus on behalf of his elect people.