tag:blogger.com,1999:blog-63553314513922378982024-03-05T10:46:21.911-05:00Pastor Sean's BlogProclaiming Christ through a Blog in the 21st Century | Berean Baptist Church, Fayetteville, NCUnknownnoreply@blogger.comBlogger459125tag:blogger.com,1999:blog-6355331451392237898.post-50216944471296136772022-11-16T11:12:00.000-05:002022-11-16T11:12:08.503-05:00Introduction to Abraham<iframe src="https://drive.google.com/file/d/1CNRXrutPBV2ahZC0lPTgbYUvOod_uJmR/preview" width="500" height="480" allow="autoplay"></iframe>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-13982058762040106532022-11-16T10:49:00.000-05:002022-11-16T10:49:08.181-05:00Joseph, the Favorite Son of Jacob<iframe src="https://drive.google.com/file/d/1d1P7yfHym62mTzg3Il4O5M45LZpkOySZ/preview" width="500" height="480" allow="autoplay"></iframe>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-81749661386586588612022-11-16T10:40:00.005-05:002022-11-16T10:46:38.093-05:00Sovereignty and Providence in Genesis<p> </p>
<iframe src="https://drive.google.com/file/d/1wpGuLpG_c57clD9JicriEdb3oqppNnKQ/preview" width="500" height="480" allow="autoplay"></iframe>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-5413288428096396212021-02-06T12:19:00.001-05:002021-02-06T12:19:20.659-05:00How Does the NT Use the Word Kingdom?<p> How does the NT use the word kingdom? What does it mean to enter the kingdom, seek the kingdom, or even proclaim God's kingdom (Acts 28:31)? </p><p>1. The word kingdom appears 157 times in 148 verses in the NT, but it does not have a single consistent meaning or definition from Matthew 3:2 to Revelation 16:10. What we find is that context matters.</p><p>2. Most often, kingdom means the 'reign of God' as it does in Matthew 6:33, 'seek first the kingdom of God.' First, above everything else, seek that God reigns in your life. Is He your Lord? When we pray 'your kingdom come,' we are praying for two things simultaneously. We are praying that the reign of God will grow, and we are praying for the return of Christ to establish his reign. </p><p>3. There is no difference between the 'kingdom of God' and the 'kingdom of heaven.' Matthew alone uses the term ‘kingdom of heaven’. Both refer to the absolute rule and reign of God in heaven and in individual lives as they submit to his R-E-I-G-N. Read Luke 17:20-21. Christ said, 'my kingdom is not of this world.' And the thief on the cross said, 'remember me when you come into your kingdom.' Revelation 11:15 promises that 'the kingdom of this world will become the kingdom of our Lord and his Christ.' And that ‘he shall reign forever.' In one verse, we see an example of the already and not yet aspect of God's kingdom. </p><p>4. Sometimes kingdom refers to the R-E-A-L-M where God is, and where the believer goes when he or she dies (Acts 14:22). Jesus said, 'unless one is born of water and the Spirit, he cannot enter the kingdom of God' (John 3:3,5). This kingdom is eternal (2 Peter 1:11) and heavenly (2 Tim 4:18). </p><p>5. Occasionally kingdom refers to earthly kingdoms or the realm over which Satan is ruling as in Matthew 12:16 and Revelation 16.10. </p><p>6. One can quickly get confused concerning the kingdom. Paul said the kingdom is not what we eat or drink (Rom 14:17), but Jesus said, 'the kingdom is not coming in ways that can be observed' and 'we will eat bread in the kingdom of God' (Lk 17:20 & 14:15). This shows me the strikingly different ways the NT uses the word. Paul is speaking of something present in a spiritual sense, while Jesus describes it both ways. </p><p>7. Finally, what is the gospel of the kingdom of God? Jesus said, 'And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come' (Mt 24:14; Acts 8:12). The gospel of the kingdom is the good news that the king died for your sins so that you don't have to die in your sins (Jn 8:24). The good news of the kingdom is the king who died for your sins is not dead—He rose from the grave, ascended to his throne in heaven, and is returning to establish an eternal kingdom on this 'new' earth and you by faith in him can be part of this eternal kingdom. The question is: ‘Will you be?’ </p><div><br /></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-71522222315810513882021-02-04T17:34:00.006-05:002021-02-04T17:34:59.866-05:00Seeking the City which is to Come<p> <span style="text-indent: 0.5in;">In the middle of Hebrews 13 is a
simple yet profound verse that impacts our understanding of what the future
holds.</span></p><p class="MsoNormal" style="text-indent: .5in;"><o:p></o:p></p>
<p align="center" class="MsoNormal" style="text-align: center;"><i style="mso-bidi-font-style: normal;">For here, we do not have a lasting city, but we are seeking the city
which is to come</i> (v. 14)<o:p></o:p></p>
<p class="MsoNormal">The writer of Hebrews tells the Jews that they do not have a
lasting or enduring city on this earth. The Jews were in love with Jerusalem;
it was the capital and, more importantly, the temple's location.<span style="mso-spacerun: yes;"> </span>But for the follower of Christ, that temple
is meaningless. When Christ gave up his last breath on the cross, the curtain
of that temple was torn in two. And then, about two decades later, the Romans
destroyed the temple in 70AD. <span style="mso-spacerun: yes;"> </span>Simply put,
the NT is done with that temple. We, the believers, are the new temple. Physical
sacrifices have been replaced by spiritual sacrifices. The sons of Abraham are
now all who believe in the gospel of Jesus Christ.<span style="mso-spacerun: yes;"> </span>And we are the people who are now seeking the
city which is to come. <o:p></o:p></p>
<p class="MsoNormal"><span style="mso-tab-count: 1;"> </span>Hebrews
13:14 is the third reference to this city in this book. Previously the writer
has told us about a better country, the city of the living God, and the
heavenly Jerusalem. <o:p></o:p></p>
<p class="MsoNormal" style="margin-left: .5in;"><i style="mso-bidi-font-style: normal;">But
as it is, they desire a better country, that is, a heavenly one. Therefore God
is not ashamed to be called their God, for he has prepared for them a city</i>
(11:16)<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: .5in;"><i style="mso-bidi-font-style: normal;">But
you have come to Mount Zion and to the city of the living God, the heavenly
Jerusalem, and to innumerable angels in festal gathering,</i> (12:22)<o:p></o:p></p>
<p class="MsoNormal">Where else is this heavenly Jerusalem mentioned and
described? Revelation 21 is the chapter that contains John's vision of this
city coming down to the earth.<span style="mso-spacerun: yes;"> </span>Read the
text with me:<o:p></o:p></p>
<p class="MsoNormal" style="margin-left: .5in;"><i style="mso-bidi-font-style: normal;">Then
I saw a new heaven and a new earth, for the first heaven and the first earth
had passed away, and the sea was no more. </i><i style="mso-bidi-font-style: normal;"><sup><span lang="EN" style="mso-ansi-language: EN;">2</span></sup></i><i style="mso-bidi-font-style: normal;"><span lang="EN" style="mso-ansi-language: EN;"> </span>And
I saw the holy city, new Jerusalem, coming down out of heaven from God,
prepared as a bride adorned for her husband. </i><i style="mso-bidi-font-style: normal;"><sup><span lang="EN" style="mso-ansi-language: EN;">3</span></sup></i><i style="mso-bidi-font-style: normal;"><span lang="EN" style="mso-ansi-language: EN;"> </span>And
I heard a loud voice from the throne saying, "Behold, the dwelling place
of God is with man. He will dwell with them, and they will be his people, and
God himself will be with them as their God. </i><i style="mso-bidi-font-style: normal;"><sup><span lang="EN" style="mso-ansi-language: EN;">4</span></sup></i><i style="mso-bidi-font-style: normal;"><span lang="EN" style="mso-ansi-language: EN;"> </span>He
will wipe away every tear from their eyes, and death shall be no more, neither
shall there be mourning, nor crying, nor pain anymore, for the former things
have passed away." </i><i style="mso-bidi-font-style: normal;"><sup><span lang="EN" style="mso-ansi-language: EN;">5</span></sup></i><i style="mso-bidi-font-style: normal;"><span lang="EN" style="mso-ansi-language: EN;"> </span>And he who was
seated on the throne said, "Behold, I am making all things new." Also
he said, "Write this down, for these words are trustworthy and true."
<o:p></o:p></i></p>
<p class="MsoNormal">Now, if one subscribes to the assumption that Revelation
4-22 is a chronological presentation of the events to come in the future—that
is to say the writer never circles back and describes events again from a
different perspective (recursive parallelism) then we are left to conclude that
there are 1000 years of time on this earth where Christ is here, but we are
still looking for the heavenly city.<span style="mso-spacerun: yes;"> </span>The
language of the text is '<i style="mso-bidi-font-style: normal;">we are seeking
the city to come</i>.' <span style="mso-spacerun: yes;"> </span><o:p></o:p></p>
<p class="MsoNormal"><span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>It is difficult to imagine how Christ would be
ruling on the earth, yet the city of God is yet to come. But this is precisely
what one must conclude if there is a future 1000-year kingdom separating the
return of Christ from the descent of the heavenly Jerusalem. <span style="mso-spacerun: yes;"> </span>Look at the language in the text: '<i style="mso-bidi-font-style: normal;">as a bride adorned for her husband</i>.' Is
Christ ruling on this earth for 1000 years without his bride?<span style="mso-spacerun: yes;"> </span>Or will Christ be on this earth ruling
separate from God the Father in heaven for 1000 years? <span style="mso-spacerun: yes;"> </span>Pause and think about what I am saying.<span style="mso-spacerun: yes;"> </span>Paul says in Titus 2:13 that we are "<i style="mso-bidi-font-style: normal;">looking for that blessed hope, and the
glorious appearing of the great God and our Savior Jesus Christ.</i>" Are
we waiting for Christ, and then once Christ returns, we turn to waiting for the
city to come?<span style="mso-spacerun: yes;"> </span>Will we be with the Son
but not the Father? Is the heavenly city empty for 1000 years? <o:p></o:p></p>
<p class="MsoNormal"><span style="mso-tab-count: 1;"> </span>However,
if we dispense with the idea that Revelation 20:6 is a future kingdom on this
earth, then our problems are eliminated. And our eschatology becomes so much
simpler.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>We live in this age and long for the age to
come (Mk 10:30). For in the age to come:<o:p></o:p></p>
<p class="MsoListParagraphCxSpFirst" style="mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]-->Christ has returned with all his Saints<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]-->Believers are given new bodies<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]-->Satan, the Beast, and his followers have been
defeated<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]-->The dead are resurrected for judgment<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]-->The sheep have been separated from the goats<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]-->A new heaven and new earth have been created<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]-->The enemies of God are consigned to the lake of
fire<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]-->The heavenly Jerusalem has descended to the new
earth<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]-->Death is defeated<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]-->All tears are wiped away<o:p></o:p></p>
<p class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]-->The dwelling place of God is with man<o:p></o:p></p>
<p class="MsoListParagraphCxSpLast" style="mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]-->The eternal kingdom is inaugurated<o:p></o:p></p>
<p class="MsoNormal">The greatest obstacle to this understanding of the future is
the issue of the binding of Satan.<span style="mso-spacerun: yes;"> </span>As
described in Revelation 20:2-3 <o:p></o:p></p>
<p class="MsoNormal" style="margin-left: .5in;"><i style="mso-bidi-font-style: normal;">And
he seized the dragon, that ancient serpent, who is the devil and Satan, and
bound him for a thousand years, and threw him into the pit, and shut it and
sealed it over him, so that he might not deceive the nations any longer, until
the thousand years were ended. After that he must be released for a little
while. <o:p></o:p></i></p>
<p class="MsoNormal">Yet Peter says Satan <i style="mso-bidi-font-style: normal;">"prowls
around like a roaring lion, seeking someone to devour"</i> (1 Peter
5:8).<span style="mso-spacerun: yes;"> </span>So, which is it? Is Satan bound,
or is Satan loose seeking someone to devour? <span style="mso-spacerun: yes;"> </span>Jesus provides us much help in reconciling the
issue as to whether Satan is bound or loose presently?<span style="mso-spacerun: yes;"> </span>Jesus said, "<i style="mso-bidi-font-style: normal;">no one can enter a strong man's house [this world] and plunder his
goods, unless he first binds the strong man</i> <i style="mso-bidi-font-style: normal;">[the Satan].</i> <i style="mso-bidi-font-style: normal;">Then indeed he
may plunder his house"</i> (Mk 3:27).<span style="mso-spacerun: yes;">
</span>If we assume that the binding of Satan has yet to occur, then the
instruction Jesus provides concerning binding the strong man is meaningless. Jesus
says one must bind the strong man but then does not bind him. <span style="mso-spacerun: yes;"> </span>There is no reason for Christ to wait until
after the Great Commission has been fulfilled to bind Satan. The church needs
Satan's ability to deceive the nations bound now since it has been charged with
making disciples of all the nations now—not in the future (Matt 28:19).<span style="mso-spacerun: yes;"> </span>And Mark 13:10, "<i style="mso-bidi-font-style: normal;">the gospel must first be proclaimed to all nations." </i>Clearly,
there must be a connection between 'the nations' in Revelation 20 and Matthew
28 and Mark 13. It seems best to conclude that Satan's power to deceive the
nations has been bound until just before the end of this age when he will be
permitted to deceive the nations one final time before the final battle of this
age (Revelation 19-20). But this binding does not eliminate the degree to which
Satan remains the enemy of God and the people of God.<span style="mso-spacerun: yes;"> </span>The parameters of the binding are limited to
what Revelation 20:3 says, <i style="mso-bidi-font-style: normal;">'so that he
might not deceive the nations any longer.' <span style="mso-spacerun: yes;"> </span></i><o:p></o:p></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-19846261254408125952021-01-20T16:52:00.000-05:002021-01-20T16:53:20.129-05:00Don’t Take Away My 1000-Year Kingdom!<p>For many years, I believed what others taught concerning a post-return of Christ 1000-year kingdom on this earth. In fact, I believed it so much that I taught it as well, but I also struggled with it. I struggled with why neither Jesus nor Paul ever mentioned it. I struggled with why is a temple being rebuilt? And why are we going back to animal sacrifices? I struggled with where do the souls go of those who die during the 1000-year kingdom. And why is there another battle at the end, just like the battle at the end of this age? Or why doesn’t Paul say anything about it in 1 Corinthians 15? </p><p>And then, quite accidentally, a fantastic journey began in June of 2018 when I embarked on a study of the last book of the New Testament. Up to this point, I had avoided Revelation like I avoid snakes and dark alleys in big cities. Initially, I committed to only preaching through chapter 3. I will just cover the letters written to the seven churches in Asia Minor, is what I said. Surely, I can do that! And then, on one fateful Sunday morning, I committed to the assembled church that I would preach through the whole book. Wow. Did I just say that? Now what? I knew what was in the book. I had walked down that alley in the daytime. A year later, I finished that journey, and it was incredible. Each week I would share where I had been and what I was learning with the church. Like a tour guide, for 51 weeks, I led the church through my tour of the book. I had slides and pictures. I wanted everyone to see what I saw.</p><p>In the end, after ten months of continuous study, I concluded that the correct interpretation of Revelation 20 was not a literal 1000-year kingdom on this earth that ends with the battle of Gog and Magog. Since that conclusion, some have been quite bothered with me. "You're taking away our 1000-year kingdom on this earth." And I want it back is what is implied. But I am not taking it away. </p><p>I want you to imagine that your family took a two-week vacation to Myrtle Beach for all your childhood and into your adult years. I mean a great getaway. Terrific memories. Lots of fun in the sun. But each year, your time at this incredible beach house came to an end. It wasn't an eternal vacation. It had a beginning and an end. Each year you looked forward to it with great anticipation, and each year it came to an end. </p><p>And then one day, your dad came home and announced with all the authority a dad can muster: "Family, we are no longer going to Myrtle Beach for vacation." Your heart sinks. “But why not?” You want to know. You have been looking forward to this vacation with Dad all year. He travels a lot. He is often gone for days, sometimes weeks. But at the beach, you will see him face to face every day. You can't imagine why you are not going on vacation this year. Why is Dad taking away our annual beach trip?</p><p>Then after a very long pregnant pause, Dad announces that he bought your favorite vacation home, and even as he speaks, crews are working on rebuilding the entire house from the ground up. Dad begins describing how everything is going to be made new. The game room, the kitchen, the AC units, the swimming pool - all made new. Wow! You can’t wait to see this new beach home. </p><p>And then dad says we are moving to that family beach house. No longer will our vacations come to an end. Dad says we will live there for all eternity. Suddenly your heart changes. Dad isn't taking away anything. Living at that beach house forever is far better than any two-week vacation. And while the house was great, it was getting old and had its issues. You can't wait to see what it is going to look like new. </p><p>You see, those who don't believe in a separate and distinct 1000-year kingdom on this earth aren't taking anything away. Instead, we believe the next stop on this epic journey after the return of Christ is a new heaven and a new earth, as described in Revelation 21. And by the Apostle Peter in 2 Peter 3:11-13. Peter writes, </p><p>"Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn! But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells."</p><p>Notice Peter says nothing about another kingdom on this earth that will precede the eternal kingdom and follow this current age. Instead, Peter says, "we are waiting for new heavens and a new earth." And whenever Jesus talks about the future, he talks about this age and the age to come (Mark 12:32). </p><p>I don't understand why anyone would get upset about skipping this year's vacation at the beach (which comes to an end) and moving to the beach for all eternity. Peter says it like this, “For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ” (2 Peter 1.11). </p><p>Furthermore, and finally, at the end of the 1000 year kingdom (if that is correct) is another brutal global battle in which millions, perhaps billions, are deceived. The number is as the sand of the sea. They surround the camp of the saints, and fire comes down from heaven and consumes them all. Read Revelation 20:7-9. After much analysis, I concluded that Armageddon and the battle of Gog and Magog are the same battles. See the chart below. This age ends with an epic battle, and that is the final battle before eternal peace. In Ezekiel God promises he “will make a covenant of peace with them. It shall be an everlasting covenant with them. And I will set them in their land and multiply them and will set my sanctuary in their midst forevermore. 27 My dwelling place shall be with them, and I will be their God, and they shall be my people. 28 Then the nations will know that I am the LORD who sanctifies Israel, when my sanctuary is in their midst forevermore” (Ezekiel 37:26–28). Compare that to Revelation 21:2-4 and you realize God fulfills the covenant he made to Israel in the eternal kingdom. Come, Lord Jesus. Come establish your eternal kingdom on this earth for we long to be with you for all eternity. </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQ4AjP1ZM8RUORBZ2610ePg2aISYMGCuMzir31pygpa51LUDGUYcIR2tyUMbWZSRMiiOVpA22sK3Mum-88FtkCsnnpQKmMX_tlLT8Eg25BV6Qc1MCKhFj49ihX6VeHCnZH_h1m_Gv057M/s960/Ezekiel39.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="720" data-original-width="960" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQ4AjP1ZM8RUORBZ2610ePg2aISYMGCuMzir31pygpa51LUDGUYcIR2tyUMbWZSRMiiOVpA22sK3Mum-88FtkCsnnpQKmMX_tlLT8Eg25BV6Qc1MCKhFj49ihX6VeHCnZH_h1m_Gv057M/w400-h300/Ezekiel39.jpg" width="400" /></a></div><br /><p><br /></p><p> </p><p><br /></p><p><br /></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-32183050466146546302021-01-15T07:54:00.001-05:002021-01-15T07:54:29.858-05:00The Curse: The Consequences of Sin | Genesis - In the Beginning | 2020 1...<iframe width="480" height="270" src="https://youtube.com/embed/lYeGvh9ELhY" frameborder="0"></iframe>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-26281114094461121172021-01-07T20:53:00.001-05:002021-01-07T20:53:09.893-05:00Abortion Open Letter to Rev. Raphael Warnock<p> December 11, 2020</p><p>Reverend Raphael Warnock</p><p>Ebenezer Baptist Church</p><p>101 Jackson Street NE</p><p>Atlanta, GA 30312</p><p>Dear Reverend Warnock,</p><p>We are a coalition of Black Christian ministers who, like you, feel called by God to preach the</p><p>Bible, advocate for justice and fight against societal evils. We applaud your commendable efforts</p><p>to share Christ while pursuing political solutions to our most pressing problems today.</p><p>But precisely because we share so much in common with you, we feel compelled to confront</p><p>your most recent statements concerning abortion. You have gone on the record saying that you</p><p>are a “pro-choice pastor” who will “always fight for reproductive justice.” You have publicly</p><p>expressed your views that abortion is an exercise of “human agency and freedom” that is fully</p><p>consistent with your role as a shepherd of God’s people.</p><p>We believe these statements represent grave errors of judgment and a lapse in pastoral</p><p>responsibility, and we entreat you to reconsider them. As a Christian pastor and as a Black</p><p>leader, you have a duty to denounce the evil of abortion, which kills a disproportionate number</p><p>of Black children. Your open advocacy of abortion is a scandal to the faith and to the Black</p><p>community.</p><p>Abortion is fundamentally in conflict with the plain reading of the Bible. The Bible clearly</p><p>teaches that human life is created by God beginning at conception. As Psalm 139 proclaims:</p><p>“You knitted me together in my mother’s womb. I praise you, for I am wonderfully and fearfully</p><p>made.” What human being could possibly have the right to blot out an innocent life that God has</p><p>wonderfully and fearfully made?</p><p>Abortion prematurely thwarts God’s providential and loving plan for a promising human life.</p><p>And by terminating an innocent unborn life in the womb, abortion directly violates the seventh</p><p>commandment: “Thou shalt not kill.” God demands that every faithful Christian protect and</p><p>uphold the sanctity of innocent human life, at every stage of life. Supporting abortion represents</p><p>a serious abdication of and a transgression against that responsibility, just like the disrespect of</p><p>the poor, the disabled, or the elderly.</p><p>Couching abortion in the language of “reproductive justice” may be savvy marketing, but killing</p><p>an innocent human life has nothing to do either with reproduction or with justice. Do American</p><p>adults really need another public voice urging them to put their own short-term desires ahead of</p><p>the needs of their children? As a pastor who speaks for the Christian community, we implore you</p><p>to speak the plain truth about a practice as barbaric and destructive as abortion.</p><p>And then there is the uniquely devastating impact that abortion has on the Black communities</p><p>you serve. The pro-abortion movement in America has been characterized by racism and white</p><p>supremacy since its inception. And to this day, abortion continues to unequally and</p><p>disproportionately harm Black lives, perpetuating systemic racism. Despite making up only 13%</p><p>of the female population, Black women represent 36% of all abortions, and Black women are</p><p>almost five times more likely than their white counterparts to receive an abortion. In some cities</p><p>across the country, more Black children are aborted every year than are born alive.</p><p>Can you in good conscience defend abortion, knowing that abortion kills 474 Black babies for</p><p>every 1000 live births? Abortion decimates Black communities, disrupts Black families and</p><p>inflicts untold harm on Black women. Black women and Black families need your advocacy;</p><p>they need your protection, and they need your support. But they do not need Black pastors</p><p>making excuses for the racism in the abortion industry. Killing Black lives, especially killing</p><p>unborn Black lives, does nothing but brutalize and scar vulnerable Black communities who are</p><p>already suffering so much.</p><p>For all of the above reasons, we entreat you to reconsider your public advocacy for abortion.</p><p>Unborn Black, brown and white lives are so much more than clumps of cells, burdensome</p><p>inconveniences, or health problems. They are sacred human persons endowed by God with</p><p>inalienable dignity and worth. We implore you to uphold the Biblical defense of life and to fight</p><p>against the systemic racism of abortion.</p><p>Sincerely,</p><p><br /></p><p>Bishop Garland Hunt</p><p>Father's House</p><p>Norcross, GA</p><p><br /></p><p>Bishop Wellington Boone</p><p>Fellowship of International Churches</p><p>Atlanta, GA</p><p><br /></p><p>Bishop Flynn Johnson</p><p>Metro City Church</p><p>Atlanta, GA</p><p><br /></p><p>Bishop Michael Paden</p><p>GA Metro Ecclesiastical Jurisdiction COGIC</p><p>Atlanta, GA</p><p><br /></p><p>Bishop John Reid</p><p>John Reid Ministries</p><p>Cumming, GA</p><p><br /></p><p>Pastor Frankie Vega</p><p>Awakening Reformation Center</p><p>Smyrna, GA</p><div><br /></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-35835162786684302262020-12-30T07:00:00.000-05:002020-12-30T07:00:17.128-05:005 Reasons to Join a Local Christ-exalting, Bible-believing Church<p> Five God-glorifying Reasons to Join Berean (the local church I pastor)</p><p>1) Joining Berean Baptist church is like getting married. Membership brings you into a covenant relationship with this local church. You don't attend here—you are a member! You are officially part of the church. Without a membership role, how do we know who comprises the church? Is it anyone who attends on Sundays mornings? Is it anyone who shows up to a member's meeting? How are local disciples of Christ supposed to follow the protocols outlined by Jesus in Matthew 18 without a church membership? The Apostle Peter exhorted the elders to "shepherd the flock that is among them" (1 Peter 5:2). Who is the flock? Uniting with the church says, "I want to be part of the flock at Berean." </p><p>2) Joining Berean brings you under the authority of the local church. Uniting with us is profitable for your sanctification and perseverance in the faith. If you wander from the gospel, the elders, deacons, and members of the church have a formal obligation to speak into your life, and you have made a formal commitment to respond appropriately. The elders of Berean can't watch over the souls of every believer in Fayetteville—membership formally communicates, "I want Berean's spiritual leaders watching over my soul for my sanctification and spiritual growth." Read and study 1 Thessalonians 5:12-13, 1 Timothy 5:17, and Hebrew 13:17. </p><p>3) Joining Berean gives you a legitimate voice in the church. Our church polity is pluralistic elder-led congregationalism — members of Berean have a voice. If you are not a member, you can’t approve or disapprove of recommendations brought before the church. You don’t see the reports and know the health of the church. Why wouldn't you want to be able to participate in making important decisions? Read 1 Corinthians 5 and see the church doing its spiritual duty. Ask yourself, is my lack of commitment coming from the Spirit dwelling in me, or is my spirit grieving the Holy Spirit?</p><p>4) Joining Berean sets the conditions for you to be able to use your spiritual gifts to the fullest ability in the body of Christ. Non-members are not permitted to teach or lead. Yet this may be the will of God for your life. You may have spiritual gifts that will not be used at Berean because we believe it is quite prudent to limit the office of teacher, deacon, and elder to church members. I trust you understand the necessity of venting all teachers of the Bible in the church. And the same for deacon and elder. </p><p>5) Joining Berean is helpful for the corporate witness of the church in the community. Your formal commitment to membership speaks volumes to your level of commitment to Christ and the Christ the unbelieving world sees. We don't go to church—we are the church. In a day and age, when people are struggling with commitment and apathy—we need to be counter-cultural. We are salt and light. Formal membership declares, loud and clear—"I am committed to being a faithful engaged member until God moves me to another city." </p><p>I pray the Holy Spirit will use these five reasons to move someone to do what I know brings God glory. For all who are on the fence, please pray earnestly about formally uniting with the church of God that assembles on Glensford Drive. I trust you understand that I would be negligent in my duties as a shepherd if I were not admonishing you in love for our Lord. </p><p>Sean</p><p><br /></p><p><br /></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-67179766726508952872020-12-24T16:49:00.006-05:002020-12-27T06:01:07.452-05:00The Rapture & the Second Coming are NOT Separate Events<p>The church in America especially, has adopted an unbiblical
position concerning the rapture.<span style="mso-spacerun: yes;"> </span>The
dominant view that the church gets called up to heaven before the tribulation
begins on the earth cannot be supported from the New Testament.<span style="mso-spacerun: yes;"> </span>Many have been taught that Jesus comes back
twice. First, he comes to gather the elect and take them back to heaven, then seven
years later, he returns to establish his kingdom on this earth.<span style="mso-spacerun: yes;"> </span>That perspective cannot be supported by the
Olivet discourse, the gospel of John, 1 Corinthians 15, 1 & 2 Thessalonians,
and the Revelation of Jesus Christ.<span style="mso-spacerun: yes;"> </span>Yet
1 Thessalonians 4 is the passage that is quoted to support the rapture as a
separate and distinct event.<span style="mso-spacerun: yes;"> </span>This is the
view of pastors like John MacArthur and others.<span style="mso-spacerun: yes;">
</span>The popular website www.gotquestions.org illustrates the dominant
position.</p>
<p class="MsoNormal" style="margin-left: 0.5in;"><strong><span face=""Calibri",sans-serif" style="background: white; color: #111111; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Question:
"What is the difference between the Rapture and the Second Coming?"</span></strong><b><span style="background: white; color: #111111; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><br />
<br />
<strong><span face=""Calibri",sans-serif" style="mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Answer: </span></strong></span></b><span style="background: white; color: #111111; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">The rapture and the second coming of Christ are often
confused. Sometimes it is difficult to determine whether a scripture verse is
referring to the rapture or the second coming. However, in studying end-times
Bible prophesy, it is very important to differentiate between the two.</span><span style="color: #111111; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><br />
<br />
<span style="background: white;">The rapture is when Jesus Christ returns to
remove the church (all believers in Christ) from the earth. The rapture is
described in </span></span><a href="https://biblia.com/bible/esv/1%20Thess%204.13-18" target="_blank"><span style="background: white; color: #2c5571; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">1 Thessalonians 4:13-18</span></a><span style="background: white; color: #111111; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"> and </span><a href="https://biblia.com/bible/esv/1%20Cor%2015.50-54" target="_blank"><span style="background: white; color: #2c5571; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">1 Corinthians 15:50-54</span></a><span style="background: white; color: #111111; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Anyone who will let the Scripture speak for itself will not adopt
the view that the Rapture and the Second Coming are distinct events.<span style="mso-spacerun: yes;"> </span>The position that can be most easily
supported by Scripture is the truth that the rapture of the saints is one of
the things that happens when Jesus returns to establish his kingdom of this
earth. And <i style="mso-bidi-font-style: normal;">yes</i> that does mean that
some believers will experience tribulation. <o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">The word rapture (like Advent) has a Latin origin, but rapture is
found only once in the Latin New Testament.<span style="mso-spacerun: yes;">
</span>Whereas the Latin word Advent with its various endings (-us, -um, &
-u) occurs throughout the New Testament to describe either the first coming of
Christ or his Second Coming or the arrival of someone else. And advent is
consistently a noun.<span style="mso-spacerun: yes;"> </span>Nouns represent
persons, places, entities, events, things, etc., whereas verbs describe an
action.<span style="mso-spacerun: yes;"> </span>Thus, we can say Jesus is coming
again, in which case we are describing the action of coming or we can say 'the
coming of the Lord' in which case we are describing the actual event.<span style="mso-spacerun: yes;"> </span>While this seems technical, it is critical to
understanding the text. <span style="mso-spacerun: yes;"> </span>The Greek, Latin,
and the English language all make clear distinctions between nouns and
verbs.<span style="mso-spacerun: yes;"> </span>So in 1 Thessalonians 4:15-17 we
see Paul is describing the Second Advent of the Lord Jesus Christ, and one of
the things that will happen during the Advent is the <i style="mso-bidi-font-style: normal;">rapiemur</i> (the rapture) of the saints or the catching up or the
gathering of the saints. <o:p></o:p></span></p>
<table border="1" cellpadding="0" cellspacing="0" class="MsoTableGrid" style="border-collapse: collapse; border: none; mso-border-alt: solid windowtext .5pt; mso-padding-alt: 0in 5.4pt 0in 5.4pt; mso-yfti-tbllook: 1184; width: 513px;">
<tbody><tr style="height: 26pt; mso-yfti-firstrow: yes; mso-yfti-irow: 0;">
<td style="background: rgb(47, 84, 150); border: 1pt solid windowtext; height: 26pt; mso-background-themecolor: accent1; mso-background-themeshade: 191; mso-border-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 184.55pt;" valign="top" width="246">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-size: 10pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-themecolor: background1;">1 Thessalonians 4:15–17 (Clementine Vulgate
[Latin]) <o:p></o:p></span></b></p>
</td>
<td style="background: rgb(47, 84, 150); border-left: none; border: 1pt solid windowtext; height: 26pt; mso-background-themecolor: accent1; mso-background-themeshade: 191; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 200.5pt;" valign="top" width="267">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><b style="mso-bidi-font-weight: normal;"><span style="color: white; font-size: 10pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-themecolor: background1;">1 Thessalonians 4:15–17 (English Standard Version)
<o:p></o:p></span></b></p>
</td>
</tr>
<tr style="height: 131.2pt; mso-yfti-irow: 1; mso-yfti-lastrow: yes;">
<td style="border-top: none; border: 1pt solid windowtext; height: 131.2pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 184.55pt;" valign="top" width="246">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><sup><span style="font-size: 10pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">15</span></sup><span style="font-size: 10pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"> </span><span lang="LA" style="font-size: 10pt; mso-ansi-language: LA; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Hoc enim vobis dicimus in verbo Domini,
quia nos, qui vivimus, qui residui sumus in <b style="mso-bidi-font-weight: normal;"><u>adventum</u></b> Domini, non præveniemus eos qui dormierunt. </span><sup><span style="font-size: 10pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">16</span></sup><span style="font-size: 10pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"> </span><span lang="LA" style="font-size: 10pt; mso-ansi-language: LA; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Quoniam ipse Dominus in jussu, et in voce
archangeli, et in tuba Dei descendet de cælo: et mortui, qui in Christo sunt,
resurgent primi. </span><sup><span style="font-size: 10pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">17</span></sup><span style="font-size: 10pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"> </span><span lang="LA" style="font-size: 10pt; mso-ansi-language: LA; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Deinde nos, qui
vivimus, qui relinquimur, simul <b style="mso-bidi-font-weight: normal;"><u>rapiemur</u></b>
cum illis in nubibus obviam Christo in aëra, et sic semper cum Domino erimus.</span><span lang="LA" style="font-size: 10pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"> </span><span style="font-size: 10pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="font-size: 10pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><o:p> </o:p></span></p>
</td>
<td style="border-bottom: 1pt solid windowtext; border-left: none; border-right: 1pt solid windowtext; border-top: none; height: 131.2pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt; width: 200.5pt;" valign="top" width="267">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><sup><span lang="EN" style="font-size: 10pt; mso-ansi-language: EN; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">15</span></sup><span lang="EN" style="font-size: 10pt; mso-ansi-language: EN; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"> </span><span style="font-size: 10pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">For this we
declare to you by a word from the Lord, that we who are alive, who are left
until <b style="mso-bidi-font-weight: normal;"><u>the coming</u> </b>of the
Lord, will not precede those who have fallen asleep. </span><sup><span lang="EN" style="font-size: 10pt; mso-ansi-language: EN; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">16</span></sup><span lang="EN" style="font-size: 10pt; mso-ansi-language: EN; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"> </span><span style="font-size: 10pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">For the Lord
himself will descend from heaven with a cry of command, with the voice of an
archangel, and with the sound of the trumpet of God. And the dead in Christ
will rise first. </span><sup><span lang="EN" style="font-size: 10pt; mso-ansi-language: EN; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">17</span></sup><span lang="EN" style="font-size: 10pt; mso-ansi-language: EN; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"> </span><span style="font-size: 10pt; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Then we who are alive, who are left, will be <b style="mso-bidi-font-weight: normal;"><u>caught</u></b> up together with them
in the clouds to meet the Lord in the air, and so we will always be with the
Lord. <o:p></o:p></span></p>
</td>
</tr>
</tbody></table>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in;"><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">When you see in the Scripture the clear distinction between the <i style="mso-bidi-font-style: normal;">adventum,</i> the noun and <i style="mso-bidi-font-style: normal;">rapiemur, </i>the verb, I can't understand
how the church ever adopted such an unbiblical position as to take 'the
catching up of believers into the air' and separated it from the Second Advent
of Christ. <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Let's imagine for a moment that we are the church at Thessalonica,
and all we have is the book of Matthew in Greek and a letter from Paul written
to us (the local church).<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">And we notice that both Paul and Jesus use the same Greek word to
describe the coming of the Lord Jesus Christ—the word </span><span style="font-size: 16pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-font-size: 11.0pt; mso-bidi-theme-font: minor-latin;">παρουσία </span><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">or</span><span style="font-size: 16pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-font-size: 11.0pt; mso-bidi-theme-font: minor-latin;"> </span><i style="mso-bidi-font-style: normal;"><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">parousia</span></i><span style="font-size: 16pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-font-size: 11.0pt; mso-bidi-theme-font: minor-latin;">. </span><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Now would we conclude Jesus and Paul
are talking about the same event or a different event? <o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Jesus uses <i style="mso-bidi-font-style: normal;"><u>parousia</u></i>
four times in the discourse on the Mt. of Olives, and Paul uses <i style="mso-bidi-font-style: normal;"><u>parousia</u></i> four times in his first
letter to us (church at Thessalonica). Jesus refers to a 'loud trumpet call'
and Paul talks about 'the sound of the trumpet of God.' Then Jesus says the
angels will gather the elect (Mt 24:31) and Paul says ‘we who are alive, who
are left, will be caught up.' Are Paul and Jesus talking about the same event
or two different comings? If the only reasonable conclusion is Jesus and Paul
are talking about the same thing—how did the church develop an eschatological
position that the rapture is distinct from the Second Coming occurring before
the tribulation?<span style="mso-spacerun: yes;"> </span>When Jesus said:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 12pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">"Immediately
<u>after the tribulation of those days</u> the sun will be darkened, and the
moon will not give its light, and the stars will fall from heaven, and the
powers of the heavens will be shaken. </span><sup><span lang="EN" style="mso-ansi-language: EN; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">30</span></sup><span lang="EN" style="mso-ansi-language: EN; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"> </span><span style="font-size: 12pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Then will appear in heaven the sign of the Son
of Man, and then all the tribes of the earth will mourn, and they will see the
Son of Man coming on the clouds of heaven with power and great glory. </span><sup><span lang="EN" style="mso-ansi-language: EN; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">31</span></sup><span lang="EN" style="mso-ansi-language: EN; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"> </span><span style="font-size: 12pt; line-height: 107%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">And he will send out his angels with a loud
trumpet call, and they will gather his elect from the four winds, from one end
of heaven to the other.</span><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"> (Matt 24:29-31)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">This is not a gray or a debatable interpretative discussion.<span style="mso-spacerun: yes;"> </span>There is only one Second Coming.<span style="mso-spacerun: yes;"> </span>And this Second Coming happens after 'the
tribulation of those days' according to the Son of God. The next text </span><a href="http://www.gotquestions.org/"><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">www.gotquestions.org</span></a><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"> presented
as an authoritative passage creating a distinction between the rapture and the
Second Coming is 1 Corinthians 15:50-54:<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 0.5in;"><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">I tell you this, brothers: flesh and
blood cannot inherit the kingdom of God, nor does the perishable inherit the
imperishable. </span><sup><span lang="EN" style="mso-ansi-language: EN; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">51</span></sup><span lang="EN" style="mso-ansi-language: EN; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"> </span><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Behold! I tell you a mystery. We shall not all
sleep, but we shall all be changed, </span><sup><span lang="EN" style="mso-ansi-language: EN; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">52</span></sup><span lang="EN" style="mso-ansi-language: EN; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"> </span><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">in a moment, in the twinkling of an eye, at
the last trumpet. For the trumpet will sound, and the dead will be raised
imperishable, and we shall be changed. </span><sup><span lang="EN" style="mso-ansi-language: EN; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">53</span></sup><span lang="EN" style="mso-ansi-language: EN; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"> </span><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">For this
perishable body must put on the imperishable, and this mortal body must put on
immortality. </span><sup><span lang="EN" style="mso-ansi-language: EN; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">54</span></sup><span lang="EN" style="mso-ansi-language: EN; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"> </span><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">When the perishable puts on the imperishable,
and the mortal puts on immortality, then shall come to pass the saying that is
written: "Death is swallowed up in victory." <o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">The problem with referencing this passage is it doesn't reference
the rapture. The text says nothing about being raptured (in the Latin) or
caught up <i style="mso-bidi-font-style: normal;">(<em><span face=""Calibri",sans-serif" style="border: 1pt solid black; color: #0a0a0a; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-border-alt: solid black .25pt; mso-hansi-theme-font: minor-latin; padding: 0in;">harpazō in the Greek)</span></em>
</i>or 'gather his elect.' But Paul does refer to the 'last trumpet,' so it is
very reasonable to conclude that Paul is once again talking about the <i style="mso-bidi-font-style: normal;">parousia</i> since he uses that Greek word
in 1 Corinthians 15:23. And indeed, no one would consider the 'last trumpet' to
be a trumpet call that sounds before the 'loud trumpet call' of Matt 24:30 or 'the
trumpet of God' in 1 Thessalonians 4:16 or the 7<sup>th</sup> trumpet of
Revelation 11:15.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Words matter. What was written by the biblical authors determine
the systems of theology we form. <span style="mso-spacerun: yes;"> </span>We
develop our understanding of the end times from the New Testament's words, and
we are not free to randomly ignore what the actual text says or the connection
points easily established by comparing one portion of Scripture with
another.<span style="mso-spacerun: yes;"> </span>Finally, study 2 Thessalonians
2:1-12 especially vs. 1, 3-4, & 8 and Paul removes all doubt concerning the
unbiblical notion that the rapture is distinct from the Second Coming in 1
& 2 Thessalonians. See the comparative analysis of the Olivet Discourse to 1
& 2 Thessalonians in the chart below.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;"><o:p> </o:p></span></p><div class="separator" style="clear: both; text-align: left;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjN8V-PxlJdFQdQV-q5GNNwFJPW2kHkP_Gtmc19kbLX5LgspZZ2wpRIkmpTPITJqdxn7jyaj8bnygg8evZCsP2UB4yVOsdaYnmJLNcAU-EoIoZLGZuxg8MumiU3KZPdWLQRfkvUaKsctAw/s960/ComparativeAnalysisofMatthew_Thessalonians.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="720" data-original-width="960" height="370" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjN8V-PxlJdFQdQV-q5GNNwFJPW2kHkP_Gtmc19kbLX5LgspZZ2wpRIkmpTPITJqdxn7jyaj8bnygg8evZCsP2UB4yVOsdaYnmJLNcAU-EoIoZLGZuxg8MumiU3KZPdWLQRfkvUaKsctAw/w493-h370/ComparativeAnalysisofMatthew_Thessalonians.jpg" width="493" /></a></div><br /><p></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-58228578282785849892020-12-20T17:23:00.002-05:002020-12-24T16:50:19.503-05:00The Eternal Gospel of Jesus Christ<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh3xzI3DTD5dMXwjA-hlBaMKnyVIH1nuzOo4ejg2Ye6ZUuBIvfSdIwio5RfPlqv9IGiYKFGIoq_hYBichWch5F4BSaWP58ktNpkmHOP6jOUEtRtYLId_GgRwZiZkidMdwRYm3ICw0COadI/s1534/15415.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="1534" data-original-width="1177" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh3xzI3DTD5dMXwjA-hlBaMKnyVIH1nuzOo4ejg2Ye6ZUuBIvfSdIwio5RfPlqv9IGiYKFGIoq_hYBichWch5F4BSaWP58ktNpkmHOP6jOUEtRtYLId_GgRwZiZkidMdwRYm3ICw0COadI/w493-h640/15415.jpg" width="493" /></a></div><br />The eternal gospel is the good news that God is redeeming and reconciling sinners to Himself eternally through the sacrificial and substitutionary death, burial, and resurrection of the man Christ Jesus through authentic faith in what Jesus, the one and only sinless Son of God, accomplished on a tree in the city of Jerusalem 2000 years ago.<p></p><p><b>Gospel Glossary</b></p><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><p>Authentic: that which is real, true, genuine, and from the heart</p><p>Christ: the promised king and deliverer of the Jews, Messiah </p><p>Crucify: to put to death by nailing or binding to a cross</p><p>Faith: belief and trust in Christ alone and the salvation He provides </p><p>God: the Supreme eternal triune Being who created everything and governs all things </p><p>Gospel: the message of salvation found in Jesus </p><p>Jesus: the second Person of the triune God who is fully God and fully man born of a virgin </p><p>Reconcile: bring back to a former state of harmony, to eliminate hostility </p><p>Redeem: to free from the consequences of sin including the wrath of God </p><p>Sacrificial: the death of Jesus as a sin offering to God</p><p>Salvation: deliverance from the power of sin and punishment in hell </p><p>Sin: any violation or trespass of God’s law </p><p>Sinners: individuals who acknowledge their guilt before God and their need for a Savior </p><p>Substitutionary: Jesus taking the place of sinners</p></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><p style="text-align: left;">Tree: the cross on which Jesus was crucified </p></blockquote><p><br /></p><p><br /></p><div><br /></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-46863628540842047842020-12-03T08:18:00.000-05:002020-12-03T08:18:49.732-05:00The Number One Sign of the Coming of Christ<p> I saw a Facebook post that really bothered me. The post referred to J Vernon McGee (an American ordained Presbyterian minister, pastor, Bible teacher, theologian, and radio minister) preaching on the Rapture of the Church. Here is the post: He reminded us that Christians are looking for Christ, not for the Abomination of Desolation. His quote was, “I wouldn’t even know an Abomination of Desolation if I met one on the street.”😂</p><p>The post bothered me because it is so unscriptural that it is nearly heretical. Jesus himself told His 12 disciples to look for the abomination of desolation in Matthew 24. They ask, “What will be the sign of your coming and the close of the age?” (v. 2). And Jesus gives them the sign of Daniel 9:27 (v. 15). Pause for a moment and think about what I just said. The disciples want to know when Jesus is coming again, and Jesus gives them the sign that J Vernon McGee says he would not even know if he met on the street. </p><p>Some will say that Jesus is giving the Jews a sign for His return for them at the end of the tribulation in Matthew 24 (Daniel’s 70th-week concept) and does not reveal to the disciples a pre-tribulation rapture of the church in the Olivet Discourse. The problem with that argument is that it doesn’t synchronize with the rest of the New Testament and, in particular, 2 Thessalonians 2. </p><p>In 1 Thessalonians 4, Paul describes with great specificity that one of the things that will happen when Jesus returns is “we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.” The Latin translation of ‘caught up’ is <i>rapiemur cum</i>, from which we get the English word rapture. </p><p>Before we move to 2 Thessalonians, I would like you to see how similar Paul’s writing in this passage (1 Thess 4:16-17) is to Jesus’ words in Matthew 24:31</p><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><p> For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.<span style="white-space: pre;"> </span> </p><p>Matthew 24:31</p><p>And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other.</p></blockquote><p>Do you think Paul is describing a different event or the same event?</p><p>In Paul’s second letter to the church at Thessalonica, he addresses questions they have and the issues they are going through. One of them is that some thought they had missed the rapture of the church—the second coming of Christ described in his first letter. Let’s read the first four verses of 2 Thessalonians. </p><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><p style="text-align: left;">Now concerning the coming of our Lord Jesus Christ and our being gathered together to him, we ask you, brothers, not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come. Let no one deceive you in any way. For that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of destruction, who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God. </p></blockquote><p>Now the question is: Is Paul describing the ‘abomination of desolation’ of Matthew 24:15, or is this something completely new that neither Jesus nor Daniel previously foretold?</p><p>It seems absurd not to conclude that opposing and exalting oneself against every so-called god and proclaiming himself to be God is the most abominable thing anyone could do. Notice that he ‘takes his seat in the temple of God’, which is the ‘holy place’ of Matt 24:15. </p><p>Notice how specific Paul is: he says let no one deceive you. The coming of the Lord and our being gathered will not happen until the abomination of desolation occurs. Paul reminds the church of the same thing Jesus told his disciples. One of the signs which will proceed the Second Coming of Christ (including the rapture) is that the man of lawlessness reveals himself to the point of demanding that the world worship him as God. </p><p>While some still struggle with what I am showing you from the Scripture, the connection points are too many not to make the linkage. For example, one of the strongest is the “our being gathered together to him” (v. 1) compared to Matthew 24:31 ‘gather his elect from the four winds.’ The Greek is nearly identical; Paul uses the noun, and Jesus uses the verb form of the same word. </p><p>Finally, who is the book of Revelation, which tells so much about the signs that will proceed the Second Coming of Christ, written to? The letter was written to and hand-carried to the seven churches that are in Asia. Churches filled with Christians whom God intended to know an ‘abomination of desolation’ if they met him on the street. And in this letter, more detail is given about this beast, who is the man of sin of 2 Thessalonians 2, and the responsible agent for the abomination of desolation of Matthew 24:15. </p><p>Read Revelation 13:5-6:</p><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><p style="text-align: left;">There was given to him a mouth speaking arrogant words and blasphemies, and authority to act for forty-two months was given to him. And he opened his mouth in blasphemies against God, to blaspheme His name and His tabernacle, that is, those who dwell in heaven. </p></blockquote><p>The holy place, temple, sanctuary, dwelling place, and tabernacle are all words to describe the assault against God and His people. If today’s Christian does not need to know what this incredible act of defiance looks like, the abomination of desolation, why is it described in Daniel, Matthew, Mark, Luke, 2 Thessalonians, and the Revelation of Jesus Christ? </p><p>This is the number one sign that the Coming of Christ is imminent.</p><div><br /></div>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-3807111816693285312020-03-12T04:33:00.002-04:002020-03-12T04:33:41.909-04:00Children Need a Bed Time<br />
<div class="MsoNormal" style="background: white;">
<span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Children are not mature enough to decide when they need to go to
bed. Bedtime is the decision for the parent. Parent-that's the
person in the household who is the boss. They run the show; they make the
rules. Their word is the law. Yesterday, I was teaching and preaching my heart
out in chapel trying to use the Bible and my own words and to explain the story
of King Nebuchadnezzar in Daniel 4, and students were going to sleep. And I
don't mean dosing off. I mean, sleeping. Now I know there could be a medical
reason for this behavior, but I don't think that was the case in every
situation. Third, fourth, and fifth graders still need a bedtime. Their bodies
need rest. The American Academy of Sleep Medicine recommends that children aged
6-12 years should regularly sleep 9-12 hours per 24 hours, and teenagers aged
13-18 years should sleep 8-10 hours per 24 hours. Look, I know what it is like
to parent a hard child with issues, and Pam and I knew our challenging son
needed rest. For years and years, I put my son to bed. It was HIS bedtime and
off to bed he went. Yes, I am talking about brushing teeth, changing into PJs,
and saying prayers. And then I would read to him-yes, I said, 'read to
him'-until he fell asleep. I know you are saying, 'you don't know my
son'-actually, I do. My son was wound tight, and I used stories to unwind
him. I would read and read until he was asleep.<o:p></o:p></span></div>
<div class="MsoNormal" style="background: white;">
<br /></div>
<div class="MsoNormal" style="background: white;">
<span style="color: black; font-family: "Times New Roman",serif; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Adults aren't parenting today; children are being raised in
parentless households. With passion, I told the students they needed to put
themselves to bed if they were not given a bedtime. Children need
boundaries. Mom and dad, I can't imagine paying for an education so my
child can sleep their way through another school day. And then I wonder
why they are having problems with obesity, diabetes, injuries, poor mental
health, and problems with attention and behavior. Adults, you know how much you
need rest to function well-how much more for a body that is still growing and
developing. Take away the screens and put your child to bed and see how much
better things get at the house. Perhaps I need to develop a smartphone
APP to help parents determine the correct bedtime for children. <o:p></o:p></span></div>
<br />Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-76018911360055628132017-10-05T13:13:00.000-04:002017-10-05T13:13:46.778-04:00What does it mean to call upon the Name of the Lord for Salvation?<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYTlfYuHUj7ajJbdL-g-zvOO__wALBgRTJXUjcFf4AFEpD3VjfYnGDIU0LNX2BRqjvvQ4BC07yLcd00AQTWVSoleQnZ38vqh5B66oWnoODEmV6_xgf3URlNmdDJuw15HaPPwDvINGo7Qg/s1600/Ladder.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="415" data-original-width="289" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYTlfYuHUj7ajJbdL-g-zvOO__wALBgRTJXUjcFf4AFEpD3VjfYnGDIU0LNX2BRqjvvQ4BC07yLcd00AQTWVSoleQnZ38vqh5B66oWnoODEmV6_xgf3URlNmdDJuw15HaPPwDvINGo7Qg/s320/Ladder.jpg" width="222" /></a>Twice in the NT, we are told that anyone who calls upon the name of the Lord shall be saved. (Acts 2:21 and Romans 10:13) Both Peter and Paul are quoting from Joel 2:32, where the prophet Joel promises a coming day where anyone can call on the name of the Lord for salvation. Joel’s emphasis is not upon the act of calling but rather the promise of whosoever. Both Peter and Paul use the verse in that context. Paul makes that clear in Romans 10:12 by stating, “For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.” <br />
<br />
So then how should we understand the word “call”? Does Paul mean “pray to”? Is that the context of Romans 10? Certainly not. The context of Romans 10 is salvation, and Paul is reminding his audience that all (i.e., Jews and Gentiles) who name the name of Jesus as their Savior will be saved. Without question, the reason these people identify Jesus as their Savior is that they believe in Him. The reason I call my wife “my wife” is because I am married to her; the reason I call the President “President Trump” is because he is the President; and the reason believers call upon the name of the Lord Jesus for their salvation is because they believe Jesus is their Savior. I call you “Bob” because your name is Bob, and the reason I say “Bob” is because I believe you are Bob. That is the manner in which the word “call” is being used.<br />
<br />
We know that is the correct interpretation because of the context of Romans 10. Beginning in v. 6, Paul speaks of a righteousness that comes by faith. In v. 8, we read about a “word of faith” that is preached or proclaimed. In v. 9, we read “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved”. In v. 10, Paul states: “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation”. Then in v. 11, Paul quotes from Isaiah 28:16, where the prophet promises that those who believe in God will not be put to shame. Verse 12 then begins with the preposition “For”, establishing a link between the preceding sentence and Paul’s premise in which there is no distinction between Jews and Greeks (Gentiles). Jews and Gentiles are saved in the same way. The same Lord who saved the Jew is the same Lord who saves the Greek. There is no distinction. To make his point even stronger, Paul then quotes from Joel 2:32, where the prophet spoke of a coming day when anyone can call upon the name of the Lord and be saved. Anyone—that is Jew or Gentile. Beginning in Romans 1, Paul repeatedly emphasizes that people acquire Christ's righteousness by faith in the Gospel. (Romans 1:17)<br />
<br />
So then, is faith in the gospel the first step in a series of things that must be done? Is it believe, call, confess, and repent (a word that Paul doesn’t use a single time in Romans) or is it repent, believe, call, and confess? To gain a better understanding of how Paul is using his quotation from Joel 2:32, let’s look at Romans 10:14. Paul writes, “How then shall they call on him in whom they have not believed?”. Calling and confessing provide evidence of faith or belief in the gospel, but faith and faith alone in the gospel is what saves people. The reason you confess that Jesus is Lord is that you believe He is Lord, and the reason you call upon the name of Jesus to be your Savior is that you believe He died for your sins, was buried, and rose again on the third day. Calling and confessing are not prerequisites to salvation; they both occur after one believes.<br />
<br />
By no means is Paul establishing a series of things that must be done to be saved. Calling and confessing are no more a part of how to get saved than baptism is a component to salvation. We know that from Acts 16:31 where Paul plainly tells the Philippian jailor “Believe on the Lord Jesus Christ, and thou shalt be saved”. Nothing more is said. Nothing more is implied. Believing on the Lord Jesus is the complete reliance or dependency on Jesus as Savior in the same way that a person relies entirely or trusts completely in the ability of a ladder to support his weight.<br />
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Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-56618686005027710032017-09-24T06:27:00.001-04:002017-09-24T06:27:43.578-04:00To the Saints at Philippi Philippians 1:1-11 <span style="white-space: pre;"> </span>Philippians 1. Look at this letter. Just look down at it. My Bible is two half pages.<br />
<span style="white-space: pre;"> </span>I'm going to show you this map before we read our text. Here's Philippi (modern day). Here's Italy. I'm on the screen. My right. Your left. Here's Greece, Albania, and Macedonia. This region here. Here's Philippi right here. Now I'm going to show you this map. In red—it's a little bit difficult to see. Red is never a good color to use, but that's what they had on this map. It's Via Egnatia. It's a Roman roadway way. It's the equivalent of I-95. Philippi is located right here.<br />
<span style="white-space: pre;"> </span>Now Paul's over here. Again, I'm on my right, your left. He's over here in Rome. We ended Acts. He's in house arrest. What we're reading—grasp this with me now this morning—we're reading in English a translation of a letter that Paul sent that traveled from way over here in Rome, down here, across the Adriatic Sea, on this road to a group of believers in Philippi. Real Paul writing a real letter on material that's preserved, recopied, recopied, recopied, and translated into English. We’re getting ready to read what Paul wrote them 2,000 years ago, preserved for our edification today. It spoke to them 2,000 years ago. From that point forward, this small letter has been speaking to believers ever since.<br />
<span style="white-space: pre;"> </span>Now let's read the Word of God together: “Paul and Timothy, bondservants of Jesus Christ, To all the saints in Christ Jesus who are in Philippi, with the bishops and deacons” (Php 1:1). Overseers is the literal translation of the word, bishop.<br />
<span style="white-space: pre;"> </span>To the overseers, the elders, the pastors (those who shepherd the congregation), the servants, the deacons, and then the saints: “Grace to you and peace from God our Father and the Lord Jesus Christ. I thank my God upon every remembrance of you, always in every prayer of mine making request for you all with joy” (Php 1:2-4). What are you thanking them for? “For your fellowship [or partnership] in the gospel from the first day until now” (Php 1:5). The first day is referring to the day that Paul started this church in Philippi.<br />
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<span style="white-space: pre;"> </span>Being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ; just as it is right for me to think this of you all, because I have you in my heart, inasmuch as both in my chains and in the defense and confirmation of the gospel, you all are partakers with me of grace. For God is my witness, how greatly I long for you all with the affection of Jesus Christ.<br />
<span style="white-space: pre;"> </span>And this I pray, that your love may abound still more and more in knowledge and all discernment, that you may approve the things that are excellent, that you may be sincere and without offense till the day of Christ, being filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God. (Philippians 1:6-11)<br />
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<span style="white-space: pre;"> </span>Lord, do a work in this your church this morning. May every young person be incredibly attentive. May no phones be a distraction. May we all focus on the Word of God in our lap. And may we see your glory in the salvation that's described in this text. In Jesus' name. Amen.<br />
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The Relationship Between Paul and Timothy<br />
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This church at Phillipi on our map was started when Paul got the Macedonian call. Remember when he was told, "Go to Macedonia.” The church at Philippi is the first church planted in modern-day Europe. You will recall that Lydia, a seller of purple, was one of the very first converts. She had quite the financial resources, so she began supporting Paul in this endeavor. You'll remember that Paul got locked up in a prison, the prison doors rocked, and nobody escaped. The Philippian jailer said, "What must I do to be saved?” (Ac 16:30). The answer was, "Believe on the Lord Jesus Christ, and you will be saved, you and your household” (Ac 16:31). That's the embryonic beginning of the church at Philippi. No doubt Paul visited them again after his second missionary journey, and had an impact on them. Now through a letter, he's continuing to have impact.<br />
<span style="white-space: pre;"> </span>What we want to do is work our way through all four chapters, not this morning, but Sunday after Sunday, diligently looking at everything that God inspired the Holy Spirit to write through Paul. There are some amazing passages. Philippians 2 is going to hold this amazing description of Jesus Christ who leaves the glories of heaven, comes down in human form, and will ascend back up and receive the exaltation. We're going to just camp out there for at least a couple of weeks because it is so doctrinally informative for us. It will teach us much.<br />
<span style="white-space: pre;"> </span>For now, let's get started with these words, Paul and Timothy (the simple description, Paul and Timothy, in verse number one). Let's stop for a minute and recognize the significance of this. First of all, they're not peers. They are not peers. Paul is definitely the older man. He's had an impact on Timothy. There's a generation between them. What we're getting here is the communication that “I'm leaving.” Paul knows he's departing, and he's passing the mantle to Timothy. He can think of no better way to set Timothy up for success than to communicate—<br />
<span style="white-space: pre;"> </span>Gramps got all the candy now. We're good to go. The candy exchange has occurred. Now we're ready to continue preaching. Very good. I'm sorry. I notice distractions. I've got this crazy expectation that you pay attention to preaching. I don't know where I got that from, but that's what my expectation is.<br />
<span style="white-space: pre;"> </span>Paul and Timothy (older Paul and younger Timothy), have a mentoring relationship. It reminds us today that we are in the business of mentoring, that the Christian church needs to be building these mentoring relationships. All the young moms in here, every one of you should be looking for an older mom to build a relationship with. All the older moms in this room—<br />
<span style="white-space: pre;"> </span>I'm not in either camp right now. I'm not the older. I'm not the younger. We're right in the middle right now. Why are we laughing, Darren? Why are you laughing? Let's stay focused. We're going to Harris Teeter. I'm at Harris Teeter. Let's get this out of the way. We're asked about the senior citizen discount, Adam, at Harris Teeter. I said very emphatically, "Do I look like a senior citizen?" There was a mixed bag of answers across the board. So I feel like it's a little bit young.<br />
<span style="white-space: pre;"> </span>In any case—let's set that aside—are you impacting anybody in the younger generation? Are you being impacted by anybody in the older generation? Are you building relationships? Do you have a Paul in your life? Do you have a Timothy in your life? Are you doing anything with the older generation or the younger generation?<br />
<span style="white-space: pre;"> </span>You may do it through sports. Sports is an incredible vehicle to build relationships. A soccer ball, basketball, football, a frisbee, cross country—whatever you want. It's not about that. It's about our relationship-building event in which Paul is impacting Timothy. Timothy is being impacted by Paul. He's seizing it all. Timothy's setting the conditions to impact the next generation. These words, “Paul and Timothy to the saints at Philippi,” is a reminder that Paul is not going to be here forever. He's not an eternal apostle. The next generation has to pick up the mantle and carry it forward.<br />
<span style="white-space: pre;"> </span>That's the impact here with these simple descriptions of Paul and Timothy. Who are you mentoring? Who is mentoring you? Who's teaching you? Who's impacting you? Younger moms, find the older moms. Older moms, when you get a sense to mentor a younger mom, seize it. Don't be too busy to have a conversation. Get to know that person. Impact them. Find out what's going on in their lives. You've been there. You've been through that.<br />
<span style="white-space: pre;"> </span>In the ICU, I remember talking to Lauren when her little infant was born prematurely. They were there early, and it was such a struggle. I said, "Understand that you're going through this so that when it happens to another member of the body of Christ, you'll be there to walk them through the same thing. And because you've been through it and you walked those days, you can impact somebody else.”<br />
<span style="white-space: pre;"> </span>That's what this is all about, this relationship between Paul and Timothy.<br />
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Grace and Peace To Servants and Saints<br />
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Look at the next description we get here. You're not an apostle. Instead, it's a plural reference to doulos. It's "we are slaves, servants, or bondservants to Jesus Christ." He, by implication from the word “servant,” is my master. He's my master. I am the servant.<br />
<span style="white-space: pre;"> </span>Let me ask you very emphatically if anyone looked at your life in the last five days at work, would they think you were a servant of Jesus Christ? The way you carry yourself, the way you are, the what you speak, the language you use, the way you interact with other people—would anyone notice anything different about the way you are versus anyone else on the assembly line? Or are you so much like everybody else that we can't tell the difference?<br />
<span style="white-space: pre;"> </span>Paul and Timothy are being described as slaves to Jesus Christ. You bought me. You redeemed me. You delivered me from hell, and for that, I am incredibly thankful. You are my master. You're my master.<br />
<span style="white-space: pre;"> </span>We talked about this in Sunday school for just a moment of time, this idea of a kingdom. In this kingdom, we are the citizens. All the kingdom members submit to Jesus Christ as their King. This is the same type of description. Then, notice "to all the saints.” Not St. Teresa, not Saint Elizabeth, but all the saints. All of them. If you are born again this morning, converted, have been redeemed, purchased with a price, are a born-again believer, changed by the power of the gospel, you are a saint. You don't have to wait until you're dead and have an an entire research project done to prove you had a couple of miracles. You have been made a saint by the Lord Jesus Christ.<br />
<span style="white-space: pre;"> </span>You are, according to the Word, literally a holy one. In other words, in the city of Fayetteville, there are a whole bunch of holy ones running around (or little Jesuses). They are set apart. They are different. They have been made holy by the blood of Jesus Christ. By implication, they are expected to live a holy life.<br />
<span style="white-space: pre;"> </span>And lest you think that this is too strong of an idea, pause for just a moment with me. Let's run over to Hebrews 12:14. Find Hebrews very quickly in your bible. It's before James. It's after the Pauline epistles. This is a verse worthy of your attention.<br />
<span style="white-space: pre;"> </span>By the way, would you guys mind joining me for just a moment in wishing Sister Elizabeth Jones, who's sitting right here, happy birthday. She celebrates ninety-two years of life. That's amazing. Happy birthday. She qualifies for the senior citizen discounts. She gets it every time. They don't even ask her at Harris Teeter. It's a wonderful thing.<br />
<span style="white-space: pre;"> </span>Please look at Hebrews 12:14. That gave you a moment to find it. “Peace with all people, and holiness, without which no one will see the Lord” (Heb 12:14). If it seems like we put too much emphasis on personal holiness in this church, the only reason we put such an emphasis on it is because you can't see the Lord without it.<br />
<span style="white-space: pre;"> </span>He says, "To [the holy ones] in Christ Jesus” (Php 1:1). And they are located where? "In Philippi." We are located at Fayetteville. They are located at Philippi.<br />
<span style="white-space: pre;"> </span>Who is he also issuing a greeting to? To the overseers. Who else? To the deacons. In the church at Philippi, there is a group of overseers. They are supported by a group of deacons. Then, there is the entire congregation, all collectively referred to as saints. Let me draw to your attention that there are no saints outside of that.<br />
<span style="white-space: pre;"> </span>See, this quasi-group of Christians who have no overseers, no deacons doesn't exist in the New Testament. They don't recognize this group. They're never addressed. These are the folks who don't go to any local assembly. These are folks who call themselves Christians, and they're fed by the Internet. They have their favorite Internet preachers. They have no relationship with local overseers. They don't know a single deacon. They are not a member of a local congregation. He doesn't know about this group. He can imagine that. If you're a believer, you're part of a local congregation. He either can't fathom the idea of existing through the Internet world. No, you're plugged in. You have an overseer. You have an overseer that knows you, and you know the overseer. You know the deacons. You're part of the group called the saints.<br />
<span style="white-space: pre;"> </span>Where do you worship? Whenever the believers assemble in Philippi, you're there. You're part of that local assembly. We are losing the emphasis on local church attendance, local church membership, and the local body of Christ. We prayed this morning for Jack who is leaving to go to Georgia to start college. He's one of our seniors. Hey, you've got to plug in right away. You've got to find a local church. Well, I listen to Pastor Sean on the Internet. No, you've got to go find a pastor in Georgia and connect to a local church.<br />
<span style="white-space: pre;"> </span>Let me tell you something. The Internet preacher's not marrying you. The Internet preacher's not—he may or may not. I guess you could get them if you give enough money. Maybe you could bribe him, but in most cases, he's not going to come visit you in the hospital. He doesn't know who you are. He doesn't connect with you on a personal basis. He doesn't recognize your face and know who you are and care about you.<br />
<span style="white-space: pre;"> </span>Paul knows these people in Philippi. He knows them. He knows them by name. He impacted their lives in a personal way. So he writes to the saints, the deacons, and the overseers. Let's see what he says to them.<br />
<span style="white-space: pre;"> </span>“Grace" (Php 1:2). Paul can think of nothing better than to wish that God's grace would be shed abroad in their lives. The very first thing that he says is, “May the grace be unto you. May you be a recipient of God's grace. May you experience more of God's grace.”<br />
<span style="white-space: pre;"> </span>Grace is so nebulous that way we almost don't even think about it and its significance. Webster defines it as this unmerited divine assistance that brings about our regeneration and then our sanctification. Now remember sanctification—that's a high speed word right there—is the progressive work of God working in you to make you more like Jesus. Let's break it down like that. God the Holy Spirit is inside you. God is working in your life to chip away at all the sin, all the imperfections, and conform you to the image of Jesus Christ. That's the end state. That's the end game.<br />
<span style="white-space: pre;"> </span>Now we know this, in particular, from verse six. Let me look at my Bible real quick. I'm back in Philippians 1:6. Paul says, “[I am] confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ” (Php 1:6). Let's unpack that in relation to this idea of sanctification because Paul said, "I'm praying that you become a recipient of more grace, grace unto you."<br />
<span style="white-space: pre;"> </span>I'm already saved. I've got grace be saved. No, it's more than just grace to be saved. It's more than that because I'm not there yet. I haven't arrived. God's still working on me. There used to be a song like that. There is a song like that: To make me what I ought to be. That's sanctification right there. Boys and girls when they sing that song, they're singing about God's ongoing work in them.<br />
<span style="white-space: pre;"> </span>Someone said, "I want to know that I'm saved."<br />
<span style="white-space: pre;"> </span>Is God working in your life? Is God working on you?<br />
<span style="white-space: pre;"> </span>I want to know that I'm saved. How can I get assurance of my salvation? How can I get assurance? How can I know for sure?<br />
<span style="white-space: pre;"> </span>Has he begun a good work on you? "Being [ver]y confident of this very thing, that He who has begun a good work in you will [perform] it"—when?—"until the day of Jesus Christ” (Php 1:6). When did the good work begin? It began on the day that I was saved. And when will that good work end? It will end on the day in which I appear before Jesus Christ at the judgment seat of Christ. Between that day and this day, there is an ongoing work of God in my life. says that grace is God's divine assistance to conforming to the image of Jesus Christ. Every day I'm progressively being conformed to the image of Jesus Christ. So he prays, "Grace from God to you."<br />
<span style="white-space: pre;"> </span>Small business owners, do you need God's grace on your small business? Platoon leaders, company commanders, battalion commanders, do you need God's grace in your life? Absolutely. I make a lot of decisions. I deal with people's lives all the time. I need wisdom. I need grace. I need favor from God. I need discernment from God. Paul is praying that you receive that. He's praying that virtue comes from God to assist you in your life.<br />
<span style="white-space: pre;"> </span>Then, he can pray for peace that you can have peace with God. You were at enmity with God. You do realize that, right? You were at enmity with God. Before you there was a hostility between you and God. God was hostile to your sin. He wasn't okay with your sin. It wasn't like, "Oh, I understand.” No, there was a open hostility between you and God. Christ steps in and mitigates the hostility through his shed blood. Suddenly, the war is over, and you're at peace with God.<br />
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Thankful For More Than Food<br />
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Three and four. Good stuff.<br />
<span style="white-space: pre;"> </span>"I thank my God upon every remembrance” (Php 1:3). Let's just stop right now, be real upfront, and say unequivocally, nobody on the planet should be more thankful than Christians. Now let's stop. That's not up for debate. That's not like a Methodist thing, a Presbyterian thing, or Baptist. We don't really agree with you on that. No. Wait a minute. We've been saved. We've been recipients of God's grace. When you've been a recipient of God's grace, we are to breathe thankfulness.<br />
<span style="white-space: pre;"> </span>It is routine for us. Thank you. Thank you. Thank you so much. Thank you. That was awesome. Thanks. Thank you so much. I appreciate that. That was amazing. I didn't know you're going to help me. Thank you very much. It's like overboard.<br />
<span style="white-space: pre;"> </span>We just can't get over it. Our children, our young people, us, all of us old people in the room, all of us ought to be thankful. Thank you for serving me today. Thank you again that for me. Thank you. That was awesome. Thank you so much. Thank you. Thank you. Thank you. Thank you. Is that you?<br />
<span style="white-space: pre;"> </span>I want to ask this question because Paul is thanking God for people. "Upon every remembrance of you” (Php 1:3). When was the last time you thanked God for something and someone beyond food? Thank you for the food. Thank you for the food. Thank you for the food. Thank you for the food. Thank you for the food, Lord. Thank you for the food you've given us. I believe God thinks, Food? I've given you so much beyond cheeseburgers and French fries. Could we grow beyond food? Think about the last seven days and what you've expressed thanksgiving to God for beyond food. When was the last time you thanked God for a person?<br />
<span style="white-space: pre;"> </span>You thank God for people because Paul says, "I thank God every time I remember you. I thank God everyday. I'm thinking about Lydia and the work she's done. I'm thinking about that Philippian jailer, Lord. I just want to thank you, God, for bringing them into my life." When was the last time you thanked God for a person, human beings who had an impact in your life?<br />
<span style="white-space: pre;"> </span>Anytime I'm praying, he says, "I'm able to make my petitions with great joy over you as God brings you to my remembrance. I just issue a statement of 'Lord, thank you for bringing so-and-so in my life.'"<br />
<span style="white-space: pre;"> </span>I thank God beyond measure for our granddaughter who brings joy into my life, an absolute gift. It's a person. It's a human being. Much more than a cheeseburger (bacon cheeseburger), human beings. I thank God for mentors, twenty years in an army career, people that impacted my life. I thank God for Mike Hubbard. We had over a decade of a relationship, and God brought him into my life when I was a first sergeant. He was a battery commander. Because we were believers, we were partakers of the grace of God together. God instantly knit our hearts together, and we've had a relationship ever since. I'm going to push the envelope. There are occasions where I even thank God for Darren Hawk. It is not as frequently as everybody else, but it does happen. The point is, who do you thank God for?<br />
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<span style="white-space: pre;"> </span>By the way, let's push the envelope just a little bit more this morning. If you're having struggles with a brother in Christ or a sister in Christ, and you begin to pray for them, it'll change. That's exactly right, sister. It'll change. It will start changing because it's really hard to be at enmity with somebody that you're thanking God for. Lord, I just want to let you know I'm praying for so-and-so. Pretty soon, God will begin to knit your heart together with somebody. It'll start in a prayer closet. When was the last time you thanked God for something or someone beyond food?<br />
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Our Partnership In the Gospel<br />
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<span style="white-space: pre;"> </span>Why is Paul thanking God so much for these Philippians? He tells us in verse five. Your King James Bible has the word “fellowship” (Php 1:5). Partnership is even a better word. "For your [partnership] in the gospel from the first day until now.”<br />
<span style="white-space: pre;"> </span>Think about what we're reading there in verse five. Let's not run over this. Paul was saying that the Philippian saints took an interest in his ministry from the first day until even now in the imprisonment. When others had abandoned him, they had not. When others had forgotten about him, they had not. When others decided he doesn't need their money, they had not. How do we know that money's being in reference here? Let's turn over to Philippians 4:15 where Paul will say, "Now you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no church [communicated] with me concerning giving and receiving [except] you” (Php 4:15). What a statement. Don't miss that. Of all the churches that Paul had planted, of all the lives that he had impacted, of all the people that he touched, only the church at Philippi had provided financial support. So "fellowship" in verse five is thanking God “for your fellowship in the gospel from the first day until now” (Php 1:5).<br />
<span style="white-space: pre;"> </span>So I want to ask you this morning, are you a partner with us? Half of you are not. Hear me well. Half of you give more money to Redbox than you do Berean Baptist Church. Now I fully realize there are some folks who can't, and I got that. I know that there are some folks in our congregation who are financially strapped. I understand that. I got it. But not everybody.<br />
<span style="white-space: pre;"> </span>Paul says, "I thank God that you partnered with me in the advancement of the gospel." Tomorrow morning, we believe that we will open the first day of school with well over 500 students, perhaps as many as 520. Those students will be in ages three to twelfth grade (16-17 year olds). Do you know that they are going to be impacted with the gospel whether they like it or not five days a week in every possible forum?<br />
<span style="white-space: pre;"> </span>I'll get the privilege next week, the week of the 25th—whether that's next week or the following, I can't remember—to go down to Get Acquainted Days. We're going to bring a hundred of the high school kids down to Camp Anchorage, and we are going to preach the fire out of the gospel. They are going to be introduced to the gospel front ways, sideways, upside down, left side, right side. We are going to infuse gospel with all our might by the power of the Holy Spirit into the very fiber of their being. Five preaching services all focused on gospel-centered application into their lives.<br />
<span style="white-space: pre;"> </span>When you give to this ministry, when you say I'll be a partner, what you're saying is, I believe in the gospel ministry of Berean Baptist Church. Let me be even clearer with you. If you think, I'm not really sure they know how to steward my money. I'm not really sure they preach the gospel that seriously around there. Please hear me well. Go find another church. I wouldn't attend church that I didn't believe was preaching the gospel. I wouldn't attend a church that I couldn't partner with. I wouldn't attend this church and send my money somewhere else.<br />
<span style="white-space: pre;"> </span>He's says, "You're a partner." Let me let me give it to you another way. (We’re talking about partnership.) Let me give you another idea. At the present time, we're probably going to have to cap the number of people that can participate in Awana on Wednesday night. You say, "Why would you cap anything?" You have to cap it according to the workers. You can't put one adult in a room for fifty kids. That's dangerous. That's unsafe. So at the current number of volunteers offer Wednesday nights, we're probably going to have the cap it. In other words, nineteen, twenty-one, and that's it. If you come after the twenty-one, I'm sorry. You can't participate tonight. Come earlier next week. The reason we're going to have to cap it is because we don't have enough partners.<br />
<span style="white-space: pre;"> </span>Let me ask you, do you think that children learn the gospel in Awana? Yeah, absolutely. They are introduced to the gospel sideways, upside down, and front ways. They're introduced to Scripture. They're introduced to the New Testament. They are taught the Gospel in Awana. So you could be a partner in the advancement of the gospel through Awana. Or you could continue to be the most selfish person on the planet and do nothing.<br />
<span style="white-space: pre;"> </span>I know that sounds harsh, but do you live for yourself or do you live for others? Every time we refuse to give of our time, talent, or finances, we are saying, "Actually, I'm the most important person on the planet." But when we step out in faith and we give, we partner, we serve, we're saying there's something more important than me. That's what the church in Philippi said about Paul. We believe in your gospel ministry and we're going to keep on supporting you. We support you from the beginning, and we're going to continue supporting you.<br />
<span style="white-space: pre;"> </span>Can I tell you that partners receive a reward both now and eternity? "Give, and it will be given to you: good measure, pressed down, shaken together, and running over will be put into your bosom. For with the same measure that you use, it will be measured back to you” (Lk 6:38).<br />
<span style="white-space: pre;"> </span>I can testify that for 28 years of marriage and giving, God has blessed Pam and I. Is there anyone else who can testify like that? Is there anyone else can say, "We've given to God and God has just been so generous to us”? We've seen God work over and over and over again. God works through promotion. God works to take care of us.<br />
<span style="white-space: pre;"> </span>I want to give you an example. Let me preface this very clearly. You guys are amazing to Pam and I. You take care of us really well. You guys are generous and we are well taken care of. One of you last week put in the offering a little bit of cash and said, "We want you guys to go out to lunch.” Pam and I were sitting at dinner together last night and we just said goodbye to Erica and Autumn. We're sitting down, and I told Pam, "You're not going to believe this, but somebody put a little bit of cash in our envelope and told us to go out to lunch with it." And she started crying. I said, "What are you crying about?" And she said, "Do you know that I prayed that someone would show a little bit—"<br />
<span style="white-space: pre;"> </span>I'm going to tell you right now. God is good. God is good. You can't out give God. I'm not telling you this to try to encourage you to give us any more because we're going to give it away if you do. I'm trying to show you how the prayers impact in an amazing way. It starts with faithfulness. You can't out give God. You believe in a ministry, what a ministry is doing, and what their effort is going towards. You believe that this place is going to be a gospel preaching station as long as I'm alive and have any impact in it. So you say, “I want a partner with that effort to get the gospel forward.”<br />
<span style="white-space: pre;"> </span>I'll give you another example. Rahm [???] is coming tonight. Rahm [???] is a church planter in Brazil. He's on his fifth church. Four of them are still functioning entities. They don’t start a church and it fails, start another and it fails. No, they're still preaching the gospel. He's on his fifth right now. We support him every single month. If you support this church, you are partnering with a gospel-preaching entity in Brazil. You're partnering on Wednesday night. You're partnering with Berean Baptist Academy. You're partnering with one in Brazil. If you were here last Sunday night, you heard another one in North Africa. You’ve got partners all over the world if you give to this ministry. We're doing the exact same thing.<br />
<span style="white-space: pre;"> </span>When you think, I can't afford to give, let me be clear. You can't afford not to give. You say, "You don't know my finances." Start with anything. Just start with anything. Just start. In faith, I'm going to give this $5 to the kingdom of God. In faith, I'm going to give this $10. I'm just going to step out in faith and believe that God is able. And it starts that way.<br />
<span style="white-space: pre;"> </span>He says, "Sell your possessions." Jesus said, "Give to the needy. Provide yourselves money bags"—where?—"treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal" (Mt 15:20). You are not going to say, "Man, I wish I got that purse,” at the judgment seat of Christ. “I wish those brightened shoes—I can't believe I missed that purse.” You're not. At the judgment seat of Christ, we are all going to say, what more could we have done? Us, all. Us, all.<br />
<span style="white-space: pre;"> </span>Don't act like for a moment that I'm sitting up here as some self-righteous guy that's got this fixed. I see good looking cars like you do. I gawk at Mercedes and BMWs just like you do. I think about those things just like you do. We all desire that. (Sorry, all but Jennifer Jefferson.) Pick whatever you want. We all have eyes towards nice things. Everyone in this room does. All of us. But it's about your priorities. Get your giving done first. Make God priority first. Then, work with what God gives you. But get that as a priority in your life right off the bat. This is what we're going to do. This is what we're going to give. We believe in this. We believe in it, and we're going to give.<br />
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The Deep Affection of Brotherly Love<br />
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<span style="white-space: pre;"> </span>I'm sure of this: “[God] who began a good work in you will bring it to completion at the day of Jesus Christ” (Php 1:6). Our salvation begins and ends with God. I say to you this morning, the greater degree to which we see the Spirit of the Lord working in the life of a person gives us greater confidence in the authenticity of their salvation. Why? Because he who began a good work in you will perform that. Pastor Sean, how can I get assurance of my salvation? Did you pray to ask Jesus in your heart? I did. Okay, you're good to go. No, that is unbiblical assurance of salvation. What then would be biblical assurance of salvation? Is God working in your life? Is God working in your life? I can't answer that for you just like you can't answer for me. I can see what I think God looks like working in your life, but in the end, only you know. Is God working in your life? Eternal security of the believer rests with the sovereign will of God from beginning to end.<br />
<span style="white-space: pre;"> </span>Notice verse seven. Notice what he says: "I have you in my heart; inasmuch as both in my bonds, and in the defense and confirmation of the gospel, you all are partakers of my grace” (Php 1:7). I want you to grab this idea: "I have you in my heart." Look at verse eight: "For God is my record, how greatly I long after you all in the bowels,” or the affections or my inner being (Php 1:8). Look at what Paul is describing here. He's saying that in the body of Christ there is this amazing affection one for another, that we love each other. There's a brotherly affection in the body of Christ. "I have you in my heart."<br />
<span style="white-space: pre;"> </span>Would you turn over to 2 Peter for a moment please? I want to draw a parallel. I have five minutes with you left, and I want to use all five minutes of them. Second Peter 1. I want to make one final point, and then I want to draw this to an end. The reason we're going over here is because of this idea of brotherly affection that I'm drawing from Paul. Paul says, "I have you in my heart. I have an affection for you." I want to see if Peter confirms the same idea. That's why we're moving to 2 Peter.<br />
<span style="white-space: pre;"> </span>In verse five, I want you to see what Peter tells me. Peter says in verse five, "Giving all diligence [or make an effort], add to your faith” (2Pe 1:5). I want you see it in your own Bible. I've got this salvific faith. I can't touch it, but it's there (my saving faith in Jesus Christ). Now Peter says, “Add to your faith virtue,” or moral excellence. (I’m transitioning to verse six.) “To [moral excellence, I want you to add] knowledge, to knowledge self-control, to self-control [steadfast endurance (that’s the King James word patience], to [steadfast endurance, I want you add] godliness, to godliness, [add some] brotherly kindness,” or some brotherly affection (2Pe 1:5-7). After that, he tells him to add charity.<br />
<span style="white-space: pre;"> </span>So Paul and Peter both distinguish between unconditional love we have for humanity and the deeper bond that we have as brothers and sisters in Christ. Two different ideas. The one is a general unconditional love for everybody. That's the last thing he calls charity. But before that is the bond that Adam and I have. Do you know why? Because we're brothers and sisters in Christ. Paul says, "I have you in my heart. I know who you are. I care about you."<br />
<span style="white-space: pre;"> </span>If you don't have such affection, ask yourself why. Why do you think it is, Bob, that we put an emphasis around here on knowing names? David, how in the world can you have a brotherly affection for somebody if you don't even know their name? You've heard me rail against the megachurch. One of the reasons I rail against the churches because I don't believe it provides this brotherly affection. You usher in. You sit in. It looks just like this. We all stare forward. When the entertainment's over, we all exit.<br />
<span style="white-space: pre;"> </span>A couple of weeks ago, I asked you put in your bulletin a name of someone you met. How in the world can you develop brotherly affection if you don't know anyone? How can you have a sister-brotherly affection? How can we have these mentoring relationships around here? Do you know how they work? They work through developing friendships, communication, talking, and exchanging ideas. How was your week? What's going on in your life? How can I pray for you? Over time, a greater degree to which we build these relationships is the greater degree to which I have you in my heart.<br />
<span style="white-space: pre;"> </span>We have this ongoing rivalry, Darren and I, but underneath that is an incredible brotherly affection that bonds us together. I can't imagine doing this thing called church and life without Darren, and I don't know if he'd say the same thing. On a very serious note, we care about each other. I hold you in my heart. You can't hold people in your heart that you don't even know. You care about them. You get to know them. What do they do for a living? Where do they live? What do they like? What do they not like? What are their struggles?<br />
<span style="white-space: pre;"> </span>We're not in a theater. It's called the body of Christ. We love each other. We care about each other. We come early to church. We stay afterwards. We come to fellowship events. We do all that because we're trying to achieve what he describes here which is this: "I have you in my heart” (Php 1:7). I have a deep inner affection for you. I care about you.<br />
<span style="white-space: pre;"> </span>Who do you care about in this church? I don't really know anybody. That's the problem. That's the entire problem. How can I fix that? You serve together in Awana on Wednesday nights and you'll start getting to know somebody. Teach a Sunday school class with somebody. Partner with somebody in Sunday school. You'll start getting to know somebody. Serve in Power Hour. You'll start getting to know somebody. Come on Wednesday night and do Awana, and you'll start getting to know somebody. You can't do it with one hour a week. It doesn't work. It simply doesn't work. That's not the model that we have.<br />
<span style="white-space: pre;"> </span>Instead, we have this deep affection one for another that guides us in our thinking, impacts how we live, and we are doing exactly what Peter told us to. We're starting with our faith in Jesus Christ. We’re systematically adding things to it. And we get down to brotherly affection.<br />
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Copyright © 2017 / Berean Baptist Church<br />
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Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-67870066932282453852017-09-21T10:13:00.000-04:002017-09-21T10:13:27.921-04:00Pastors & EldersFor over ten years I have been convinced that New Testament churches, churches planted by the Apostles, were led by a plurality of elders—who provided oversight (overseers [bishops in the AV]) and served as shepherds (pastors) of the people of God. Acts 20:17-28 provides the clearest example of this when Paul calls for the elders of the church at Ephesus and then makes it clear that these men provide the oversight and feed, care for and shepherd the church of God. See also Acts 15:4 where "church" is singular and elders is plural.<br />
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This plurality of elders is often called a council or board (I prefer team). Elders have as their primary focus the ministry of the Word of God (Acts 6:4). The elders are responsible for governing the church, teaching the Word and tending the flock of God in this church. They focus on the spiritual needs and development of the congregation whereas deacons concentrate on the physical needs of the church. Together elders and deacons serve the congregation in the fulfillment of the Great Commission to the glory of God.<br />
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It bothers me that I see something in the New Testament and we, Berean Baptist, are ignoring what the Bible presents.<br />
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When asked the question: ‘Why isn’t Berean led by a plurality of elders like the New Testament presents?’ What should I say? I can’t in good conscience argue against something I definitely see throughout the epistles. In 1 Tim. 4:14 a council of elders laid hands on Timothy. In James 5:14 the church is to call for the elders. In 1 Tim. 5:17 Paul refers to elders who labor in preaching and teaching the Word of God. In Phil. 1:1, there is a plurality of overseers. Plurality protects the congregation from a rogue leader.<br />
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I believe a team of elders all approved by the congregation needs to lead Berean. The council would be made up of lay elders and pastors. Pastors are ordained elders employed by the church; whereas, lay elders are men who meet the biblical qualifications of an overseer in 1 Tim. 3:2-7 whom the church does not pay. (Assistant pastors are men preparing to serve as pastors and serve to extend the ministry of the pastors). I believe the council should consist of 5, 7 or 9 members with the number of lay elders always outnumbering the number of pastors serving on the team. A council of 5 elders would include the senior pastor, the senior associate pastor (Steve Wilson presently) and three other biblically qualified men from the congregation, who can teach the Word of God, would volunteer to serve as elders. A council of 7 could include another one of the ordained pastors. The elders should not ordain an assistant pastor if they do not think he is ready to serve as an elder (1 Tim. 5:22).<br />
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The ability to teach the Word of God is the qualification that most distinguishes an elder from a deacon which is why the congregation needs both offices and why each office has a different focus and responsibility. Elders (both lay and vocational) concentrate on the spiritual direction and needs of the flock (Acts 20:28; Heb. 13:17).<br />
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I believe we need to move forward with constitutional changes to fully incorporate what the New Testament presents into our form of governance. While we would remain congregational in our form of government; the council of elders would collectively serve to lead the congregation; while the deacons would stay focused on the physical needs of the church (both the people and the facilities). Ultimately, the authority remains with the flock as the entity that approves (or disapproves) those who serve, the annual budget, expenditures not covered in the budget, new members and missionaries, church discipline, and changes to the church constitution.<br />
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What are your questions? Please email me.<br />
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Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-30081460852765946752017-06-07T07:35:00.000-04:002017-10-27T05:39:54.725-04:00The Bible: God's Holy WordWe believe the Bible to be God’s Word which reveals the only hope for humanity, Jesus Christ. Moreover, we believe Scripture to be entirely true in every sense because its author is God, who Himself is Truth. (Tit. 2:13, Is. 65:16, Heb. 4:12)<br />
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We believe that Scripture is God’s special revelation to humanity in a unified narrative that leads to Jesus Christ, our Creator, Redeemer, Judge, and Lord, and it has profound wisdom for the modern world. Ultimately, the Lord Jesus Christ is the point of the story of the Bible. (Luke 24:27)<br />
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We believe this epic story began with God creating the heavens and earth and will culminate with God creating a new heaven and new earth where His people will dwell with Him forever. This holy book shows us just how unholy we are, how Holy our God is, and how Jesus Christ’s sacrifice makes believers holy. (Ps. 51:5, Is. 6:3, Heb. 10:10) If you miss the Gospel, you miss the entire point of the Book. We further believe that if your faith isn't in the finished work of Christ—His perfect life, sacrificial death, and glorious resurrection—you will die in your sins. (1 Cor. 15:1-4, Eph. 2:8-9, Heb. 9:26, John 8:24)<br />
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We believe that every Word in the original manuscripts behind every book in the canon of Scripture was God-breathed without error, and is, therefore, useful for teaching, correction, reproof, and training in righteous living, such that the man or woman of God may be thoroughly equipped for every good work. (2 Tim. 3:16-17)<br />
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We believe that the canon of Scripture has been closed for over 1,900 years and consists of 39 Old Testament and 27 New Testament books originally written in the languages of Hebrew, Aramaic, and Greek. Furthermore, we believe nearly 40 authors wrote in their own language and dialect according to their customs and culture, yet were simultaneously verbally carried along by the Holy Spirit such that humans wrote God's Word. (2 Pet. 1:21) This work of the Holy Spirit took place over 1,600 years, on three different continents, through shepherds, farmers, judges, kings, prophets, priests, fishermen, government officials, craftsmen, and even a doctor. <br />
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We believe that God did not stop His work of giving us His Word in inspiration but continued to ensure that accurate copies of the original manuscripts were preserved such that not even the smallest letter or stroke of His Word will ever pass away. (Mt. 5:18, Mark 13:31)<br />
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We believe God Sovereignly worked not only in inspiration and preservation but also in the discovery and revelation of the canonical books. We deny any suggestion that the church conspired to choose which books it wanted in the Bible or that inspired books are missing or lost.<br />
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We believe the Bible to be the sole authority for the church and our final authority for faith, practice, and conduct. We are commanded to read the Bible both privately and publically, and it must be the primary source document for all teaching and preaching in the church; we must preach the Word. (Ps. 1:2, 1 Thess. 5:27, 2 Tim. 4:2)<br />
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We believe that as believers, we should hide God’s Word in our hearts that we might not sin against Him and that His Word should be a lamp to guide our feet and a light for our path. (Ps. 119)<br />
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We believe that both copies and translations of Scripture are the Word of God to the extent that they faithfully represent the original text. (2 Pet. 3:16) Furthermore, we believe that because the Bible is God’s Word, it is to be both believed and obeyed by all who profess Christ as Savior.<br />
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Finally, we believe that we are completely reliant upon the Spirit of God to give us understanding as we study Scripture and hear it proclaimed. (1 Cor. 2:6-16) Without the Holy Spirit’s guidance, we can never understand the mind of God as it's been revealed in His Word. Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-30032431979462473822017-01-04T15:55:00.004-05:002017-01-07T05:33:03.247-05:00Enough is Enough Why the Church Has to Stop Ignoring Abusive Men<div>
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<span style="font-size: 18.6667px;">Presently, there is an article trending on Facebook by Gary Thomas titled ‘Enough is Enough Why the Church Has to Stop Enabling Abusive Men,’ and I need to speak to the article because I love and care about my sisters in Christ in Berean. In this short article, Gary Thomas describes situations in which Christian women are experiencing abusive behavior from their husbands and are remaining in the marriage because of the ‘long-standing Christian stigma’ associated with divorce. Gary writes, “I recently spoke at a long-standing North American woman’s conference and was overwhelmed by the quantity and horrific nature of things wives have to put up with in their marriages.” Gary argues that it would be more sinful to stay in the marriage than to be guilty of the sin of divorce. He purports that the evangelical church has put such a premium on marriage that Christian women feel stuck and sustain abuse from their husbands that they should never have to experience. Gary describes a situation in which a husband told his wife and baby to get out of the car on the side of a busy highway like I-95 and the woman’s internal struggle with putting up with that kind of behavior or pursuing a divorce.</span></div>
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<span style="font-size: 18.6667px;">Let me go on the record and say very clearly: I do believe there are situations in which a spouse is justified in leaving a marriage; I do NOT believe any spouse should have to experience abuse in their marriage; husbands do not have ANY biblical right to abuse their wives. Husbands are to love their wives—even as Christ loved the church. If you are such a man, repent. If you are such a woman and are experiencing abuse, seek help immediately from the church office. Sometimes it may even be necessary to call 911 and get to a safe place (separate). I did not say ‘divorce.’ What Gary does not address is the time between separation and divorce. Divorce is a last resort, not the next option. Separation is critical to get out of an abusive situation. In the article, the author did not address two important points that I believe are essential to consider.</span></div>
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<span style="font-size: 18.6667px;">First, the author does not address who defines abuse. If I tell you “you suck’ or “you are stupid,” are you the victim of verbal or emotional abuse? Any spouse who has been told “you suck” or called the b-word should not for a moment put up with that from their husband or wife. The victim must confront this type of sinful behavior. Sometimes this may even require that you call 911 in the case of an emergency and criminal behavior. Sin cannot be left unchecked. And if it does not stop, the spouse should seek help from a pastor, a family member, perhaps an attorney, and/or church office. Someone from the office staff (a pastor) can even help you with the complexity of how to address the sinful behavior without making things worse. Your church is a resource for you. It will help you get the needed assistance. Husbands abusing their wives should be held accountable for their sinful behavior, even to the point of church discipline. And in rare situations, this may require the involvement of the magistrate for criminal and unlawful behavior. If the husband denies being abusive, it may be necessary to follow the protocol of Matthew 18:15-18. Defining what is and isn’t verbal abuse may require a panel of church members (2 or 3 witnesses v. 16) but physical abuse and endangerment always requires immediate action for the safety and well-being of the victim and children.</span></div>
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<span style="font-size: 18.6667px;">Second, the author does not address when the spouse is considered free to divorce. Certainly, everyone can agree that time must be given to the abusive spouse to repent and for God to work, and during this period of separation both spouses must focus on God, their marriage, their children, the church, prayer, the Word of God and reconciliation. To engage in any type of interest in a potential new spouse during this time of separation would be inherently sinful. Restoration and reconciliation must be the focus. The Bible does NOT speak to how long that period must be before a divorce is permitted. In the state of NC, it is 12 months. Twelve months is a long time. I believe if a pastor was involved in trying to facilitate reconciliation and repentance for 12 months and the abusive husband (or wife) would not cooperate with the work of the Lord, a person would be free to divorce based on the hardness of the heart of the abusive spouse.</span></div>
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<span style="font-size: 18.6667px;">It has been my experience that in many cases when one spouse starts to insult and call the other nasty names, the other spouse retaliates and both become sinfully abusive. Both spouses must realize that at the point in which you respond in kind, you lose the moral high ground of claiming you are the victim and are no longer following Christ.</span></div>
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<span style="font-size: 18.6667px;">Finally, there seems to be confusion on what it means to forgive. Forgiveness is not the acceptance of sinful behavior. We can forgive an individual for their actions without condoning their actions. The expectation to forgive is NOT a call to remain in a legitimately abusive situation. In an emergency call 911; seek immediate help. When the Apostle Paul was being whipped and abused for the cause of the gospel, he was able to forgive the ones whipping him, but he left the abusive situation and went to a different city. If your spouse is hitting you (in addition to calling 911) someone from the church office (a pastor) needs to know about it. Your church wants to help you. To be a Christian spouse is not a call to be a whipping post for an out of control husband (or wife).</span></div>
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<span style="font-size: 18.6667px;">If you are the victim of abuse in your marriage, the first step is to protect yourself and your children. Your second step is to let your spouse know you believe that what he or she is doing is abusive and if it doesn’t stop you will have to separate. Your third step is to let your pastor know that your marriage needs help. Any pastor worth his title of shepherd will help his sheep get out of harm’s way. Your final steps in this process are to hold the moral high ground, pray, and actively participate in gospel-centered counseling. Divorce is positively the last resort, but may eventually be necessary. If you are in doubt, seek help today. In an emergency call 911 and get to safety. If you need help, the church office can help you get the resources you need. </span></div>
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Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-40144321729501915472016-10-24T04:43:00.001-04:002016-10-24T04:43:26.261-04:00Illogical and Incoherent Thinking and TheologyThis week, a church member sent me a link to this article: “Americans Love God and the Bible, Are Fuzzy on the Details.” In this article, Lifeway, a division of the Southern Baptist Convention, surveyed thousands of people to determine if they agree, disagree or are neutral to certain statements. The results are disconcerting and reflect problems in the way people think in America. For example, researchers identified that “7 in 10 say there’s only one true God—Father, Son and Holy Spirit—two-thirds say God accepts the worship of all faiths.” These kinds of answers reflect confusion and a lack of clarity. It seems Americans no longer feel the need to be coherent in their thinking. The same person often voices ideas that are incompatible and conflicting. Christians must recognize that our God is not the author of confusion. We must be able to articulate what we believe to be true and why in a way that is defensible and reasonable. Let me give you one example of what I mean.<br />
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Orthodox Christians believe that Christ Jesus is the only way to the Father. We believe that when Jesus said he was ‘the way’ he meant ‘the way’ and not a way. Christians often say things that do not reflect confidence in this truth. In reality, we often hope in some crazy way that there is a backdoor of good works or decent living so that our Mormon neighbor or Muslim coworker doesn’t have to go to hell. We don’t realize the theological implications of our dualistic thinking.<br />
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If there is a plan B or plan C to salvation, that is to say, multiple roads that all lead to heaven; then we must ask this question: ‘Why did God send his only begotten Son to a Roman cross?' 'Why did Jesus have to endure God’s wrath for the sins of the whole world, if there is another way to heaven?’ If I say ‘yes’ Muslims can find God through the Islamic faith, then why did Jesus have to suffer? Why did he have to die? Why was he whipped, scarred, beaten, abused, and mocked? It doesn’t make sense. And it needs to make sense. It must make sense because the very character and nature of the Creator God are at stake. If I hold to a theological position that is conflicting and incompatible, my God is more like a human and less like the Sovereign Divine being of the Universe.<br />
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When I explain why Christ had to die and when I articulate the reality that Christ perfectly kept the law of God to be the ultimate Lamb of God, I am presenting tenants of truth that serve as foundational stones to a theological system that is dependent upon particular truths undergirding each other. Jesus gave his life as an act of love from the entire Godhead. Jesus experienced incompressible wrath from God to satisfy God’s righteous indignation against sin. These ideas are not conflicting; they complement each other.<br />
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Check your thinking. Demand nothing but the best from yourself. Think about what you believe to be true and insist upon a system of faith that is rational, defendable, coherent, Christo-centric and Biblically sound. To be Christian, it must be 100% in compliance with the Apostle’s doctrine of the first-century church as revealed in the NT.<br />
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Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-83449742603902275412016-10-22T04:54:00.001-04:002016-10-22T04:55:03.383-04:00Is Isaiah 54:17 meant for Christians today?Is Isaiah 54:17 meant for Christians today? Can we say no weapon formed against us will prosper? I was asked this question via email and here is my answer:<br />
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No Isaiah 54:17 is not a promise that individual Christians can claim and somehow think that the bullet will not be effective against them. Let me remind you that God permitted Stephen to die of stoning in Acts chapter 7. So the final stone that knocked the life out of him did prosper. In fact, nearly all the apostles died for the faith--some weapon meant to harm them prospered. Read the devotion on this web page:<br />
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http://www.walkingintruth.org/Walkingintruth/devotions/wit2005/wit010805.htm.<br />
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Now notice how there is some truth packed throughout the page, but the author did not consider to whom was the promise given. In Isaiah 54 the promise is given to corporate Israel. Notice how the web page author claims nothing will harm the believer. How is she using ‘harm’? Is she using 'harm' in the sense that no matter what happens to your physical body you are secure in Christ? Or is she using it like the lion will not be able to rip the arm off of the Christian in the Roman coliseums Nero? The believer is secure in Christ, but Christ did not promise that a believer's body will not be destroyed or harmed. Christ’s body was crucified, and he died. Furthermore, he told his apostles to expect the same for themselves. Read Matthew 24 slowly and carefully and remember Jesus was talking to followers. <br />
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We know weapons formed against Christians are being effective in Iraq. Even today as I am writing this note Christians are being put to death for their faith in Christ. Are you familiar with the ministry Voice of the Martyrs? (https://www.persecution.com/ ) Spend some time on that website and tell me weapons are not prospering in the hands of those who would seek to kill and destroy Christians. <br />
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If you want a promise to claim that applies to you, if you believe, read John 10. John 10 is packed full of promises from Christians can claim, and John 10 provides clarity as to who genuine sheep are. For they hear his voice and follow the true shepherd and bishop of our souls. <br />
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The promise you have as a Christians is the promise of life found in 2 Timothy 1:1!<br />
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Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-72018028951822624692016-06-03T14:00:00.002-04:002016-06-03T14:00:12.334-04:00Did John the Baptist Have to be Saved Since He was Filled with the Holy Spirit?Is there evidence in scripture that John the Baptist needed salvation like everyone else though he was filled with the Holy Ghost from the womb?<br />
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It is Luke who tells us that John the Baptist was filled with the Holy Spirit ‘even from birth’ (Luke 1:15), which could cause someone to wonder if John was exempt from the need to believe the gospel for the forgiveness of sins. There are several evidences from scripture that in spite of being filled with the Holy Spirit, John still needed to be saved.<br />
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First, the scripture says that John was filled with the Holy Spirit it does not say that John was sealed with the Holy Spirit. Paul teaches us in Ephesians 1:13 that those who believe the truth of the gospel are sealed with the promised Holy Spirit. The Greek word behind the English ‘sealed’ is quite literally ‘to set a seal upon, to mark with a seal’. The next verse goes on to teach us that this action of God in marking the believer as His own is the equivalent of God making a down payment on the believer so as to show his intent of completing the redemption of those who belong to Him. So John was ‘filled’ with the Holy Spirit, but nothing in the text indicates that he was ‘sealed’ with the Holy Spirit.<br />
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Second, John is not exempt from the “all” of Romans 3:23—‘for all have sinned (including John), and come short of the glory of God.’ When Paul writes ‘there is none righteous no not one’ (Rom 3:10), John is included in that statement. In fact, we seem to see John’s own understanding of his need for the forgiveness of sin when Jesus approaches John for baptism in Matthew 3 and John is hesitant to proceed. John responds, “I need to be baptized by you, and do you come to me?”<br />
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Third, while John was filled with the Holy Spirit, the wrath of God still abided on him until he believed in Christ (John 3:36). Certainly one could suppose that being filled with the Holy Spirit would lead to John believing the truth, but nonetheless, John still had to believe. No one is exempt from the requirement to believe in order to be saved. Those who do not obey the gospel imperative to ‘believe’ will experience the wrath of God (2 Thess 1:8).<br />
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The fourth reason from scripture that John still needed to be saved comes from John 3 and Jesus’ encounter with Nicodemus. Jesus told Nicodemus very plainly that everyone (including John the Baptist) had to be born again (or born from above) in order to see the kingdom of God (John 3:3). Again, being filled with Spirit in order to be the forerunner of Jesus is not the same as being born again.<br />
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Fifth, John the Baptist was the last of the Old Testament prophets (Luke 16:16), and the Holy Spirit’s activity among the people of God in the Old Testament, oftentimes called “theocratic anointing’, was temporary in nature and usually designed to empower the recipient for a specific task. The scripture is replete with these events: Bezalel is anointed with the Spirit to build the Tabernacle (Ex 31:2-3); Judges such as Gideon and Samson are given power (Judges 6:34; 14:6); and of course, both Saul and David are filled with the Holy Spirit as kings of Israel (1 Sam 10:10; 16:13). The Holy Spirit rather dramatically departed from Saul (1 Sam 16:14), and David pleads with the Lord not to take His Spirit from him (Ps 51:11), indicating the tenuous and temporal aspect of the Old Testament ‘filling’ of the Spirit.<br />
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Finally, nothing in the scripture indicates how long this state of being filled with the Spirit lasted and to what degree it impacted John’s actions, but we see the fallen nature of John when he is in prison. In Matthew 11, we see John asking a question that did not come from the Holy Spirit’s leadership. Matthew writes, “Now when John heard in prison about the deeds of the Christ, he sent word by his disciples and said to him, “Are you the one who is to come, or shall we look for another?” (Matthew 11:2-3). Evidently being filled with the Holy Spirit does not keep one from doubting. John’s doubts unequivocally show us his vulnerable humanity.<br />
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In spite of being filled with the Holy Spirit from birth, John was born a member of Adam’s fallen race, and all who are in Adam die (1 Cor. 15:22). John still needed to be born again, marked as God’s own by being sealed with the Holy Spirit of Promise and placed in the body of Christ in order to be saved from sin and the wrath of God. Ultimately, John had to believe that Jesus was the Christ, the Lamb of God sent to take away the sins of the world (even John’s), which he seems to do in John 1:29 when he prophecies of the atoning death of the Son of God.<br />
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<br />Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-18227203732362826642016-05-02T22:10:00.001-04:002016-05-02T22:10:54.052-04:00Who did Christ die for and what did he accomplish?<div class="MsoNormal">
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<span style="background-color: white; color: #222222; font-size: 12pt; line-height: 115%;">Please take the time to
watch the video again and listen to the message Elder D.J. Ward is communicating for
it is certainly biblical! Christ did not die to create the potential for souls
to be redeemed. Christ died to redeem souls—the souls of the elect. He came to
save his people from their sins (Mt. 1:21). On the cross Christ accomplished the
redemption of the elect. Now before you get too excited about that word ‘elect’
remember Jesus said very clearly and plainly, ‘All that the Father gives me
will come to me, and whoever comes to me I will never cast out’ (John 6:37).
Do not for even a moment create a fictional non-existent person who is
NOT elect but desires to be saved with all their heart. That person has not,
does not, and will not exist. Apart from God’s grace the heart of a sinner will
never desire Christ—no not even one (Rom. 3, Eph. 2).</span></div>
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<span style="background: white;">Does this mean that the atonement of Christ is
limited to only the elect?</span><br />
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<span style="background: white;">For 2000 years the church has wrestled with this
hard concept. Freewill Baptists would argue that Christ died for all humans
past, present, and future, but in the end salvation is left up to each person.
Ultimately, this means that Christ’s death may have been in vain—dying only to
create the possibility of redeeming a people, but not actually redeeming
anyone. Particular Baptists rejected this suggestion as absurd and argued like
Elder D. J. Ward that Christ actually accomplished something on the cross.
Andrew Fuller (1754-1815) may have been one of the first Baptists who attempted
to balance these two ideas—particular redemption and general redemption or
limited atonement and unlimited atonement. Fuller taught that Christ’s death
was sufficient for the redemption of the whole world, but efficient only for
the elect of God. In this way, Fuller suggested that ‘yes’ Christ tasted death
for every man (Heb. 2:9), but because it was not efficient for all—everyone
would not be saved in the end (often called universalism) (see 2 Peter 2:1).
Fuller taught that the application of the atonement was limited to only the
elect, but he argued for a crucial distinction. He also taught that Christ’s
death was <u>sufficient</u> to satisfy the wrath of God for the sins of the
whole world (see 1 John 2:2). Fuller’s position is most appealing because of
the degree to which it reconciles two truths both taught in Scripture.</span></span><span style="font-size: 12.0pt; line-height: 115%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"> Some came to identify Fuller’s position as ‘evangelical
Calvinism’ which I think is a great label if a label is necessary. </span></div>
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your questions?<o:p></o:p></span></div>
Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-18997747802857304722016-04-20T08:00:00.000-04:002016-04-20T08:00:38.460-04:00My Church Doesn't Have an Altar Call--Is it Wrong?Let’s talk about the traditional ‘altar call’.<br />
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Throughout the years, the traditional altar call has been a special time at the end of a church service for people to respond to the gospel by stepping out of the pew and going forward to bow at the altar and ‘receive Jesus as one’s Savior’. People who come from this tradition may even wonder exactly how a person gets ‘saved’ if there isn’t an ‘altar call’.<br />
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This past Easter Sunday morning, an older gentleman came up to me after the early service and specifically complimented how Christ and gospel-centered the sermon was and then lamented that it was too bad there wasn’t an altar call so someone could get saved. I can understand how someone might feel this way if all they have seen is this particular approach. Week after week, service after service, everyone is instructed to bow their heads and close their eyes, and then people are asked to respond to the gospel with a traditional salvific hymn playing in the background. Congregants are told just one last verse and then the ‘altar will be closed’ seemingly suggesting that the preacher has the power to close God’s offer of salvation if someone doesn’t respond right now. Let me go on the record as saying all of this is done with the very best of intentions—we want people to get saved! But is it biblical? Is it effective? Does it work?<br />
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Most give the evangelist Charles Finney credit for creating and executing the altar call in such a masterful way that people would respond, often in droves to the altar to ‘receive Christ’. With the appropriate words and music, the conditions can be set for humans to respond. Even the most hardened soul can be broken if the sermon and altar call are executed flawlessly. I once had a professor in seminary who said he had never met a person he couldn’t lead to the Lord. Is that what the Bible teaches? Is that what Jesus did? Did He create the perfect conditions and then invite someone to pray to receive Him as their Lord and Savior? Do we get any sense from the book of Acts that any kind of an altar call was used by the Apostles? Is it the evangelist who does the work of salvation or the Holy Spirit?<br />
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Who ‘gets them saved’?<br />
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The Bible is very clear: it is the Holy Spirit who regenerates an unsaved heart (see John 3). Nicodemus was told he had to have a spiritual birth and that spiritual birth was a work of the Holy Spirit who works in a mysterious way among those whom God has ordained to salvation (Acts 13:48). It is the Spirit, not the music, Who takes the Word of God and creates faith to believe the gospel in the heart of the new convert (Romans 10:17). This traditionalism can become so ingrained in our thinking that we may even subscribe to unbiblical ideas. In my first or second year as a pastor, I had a faithful woman who repeatedly complimented me on how gospel-centered the sermon was and then repeatedly challenged me to realize that we were not playing the right songs during the altar call to get people to respond. The more she handed me notes, the more I realized she had an unbiblical understanding of how God saves people.<br />
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Salvation is a work of the Lord from beginning to end.<br />
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The Holy Spirit does use words spoken by an evangelist. The apostles clearly challenged people to respond to the truth they were hearing, but the response was repentance toward God (Acts 17), faith in Christ and the gospel (Acts 16), and obedience to water baptism (Acts 2). Sinners were never invited to walk an aisle, bow the knee, or say words so all could know they were saved.<br />
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According to their Facebook posting this week, the largest church in Fayetteville reported that 486 people were saved at their Easter service, but the truth is no one apart from the person saved knows if even one person got saved at that Easter Sunday service. Read Matthew 7:21-24—these are some of the toughest words ever spoken by Jesus. Time will tell if anyone got saved on Easter Sunday anywhere in Fayetteville. Saved and unsaved sinners need to be challenged to respond in obedience to the gospel throughout a church service. By the grace of God and the power of the Holy Spirit, a person can be born again in the middle of the sermon by believing the Gospel.<br />
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It is time we recognize that salvation is the work of the Lord (Jonah 2:9).<br />
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Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-91081116060767573642016-04-19T19:17:00.002-04:002016-04-19T19:17:56.982-04:00Preaching Defined<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;">“</span><span class="il" style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;">Preaching</span><span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;"> is the </span><span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;">authoritative proclamation of truth from the Word of God with the</span><br style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;" /><span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;">objective of effecting the salvation of sinners and the edification </span><span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;">and sanctification of the righteous by God’s grace, in the power of </span><span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;">the Holy Spirit, to the glory of God.” </span><br />
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<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;">Now if this is true then it </span><span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;">should be the desire of all disciples of Christ to hear the </span><span class="il" style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;">preaching</span><br style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;" /><span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;">of God’s word. So then ask yourself this tough question: Am I a </span><span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;">disciple of Christ if I don’t enjoy being fed from the Word of God?</span><br style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;" /><span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;"><br /></span><br />
<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;">Why ask such a question? </span><br />
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<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;">The answer is found in the reality that </span><span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;">anyone who isn’t a disciple of Christ is going to hell when they die. </span><span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;">I don’t want you to sit in church all your life and go hell. If you </span><span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;">are not sure if you are saved—please reach out to me so we can talk </span><span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;">about salvation and biblical assurance of salvation. I pray one person </span><span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 16px;">reads this and is compelled to ask the hard questions.</span>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-6355331451392237898.post-66730078812527496832015-10-28T08:46:00.000-04:002015-10-28T08:46:17.248-04:00Pastor Sean, Can you answer the question: Why do you rail against video games so much?Video games will be the demise of our society. Now I know that seems like a ridiculous statement, and one that is certainly not worthy of legitimate consideration, but I wonder if you have ever read anything that qualifies as a serious evaluation of the problem. According to Boy Genius Report, “there are currently over 34 million core gamers in the United States, and they are playing video games for an average of 22 hours a week.” And twice as many play video games on a regular basis. Twenty-hours a week indulging in video games is the equivalent of a part time job, only nothing productive is being accomplished. If a person made $10 an hour for their part-time job that would be the equivalent of $11,400 a year in extra income. Seriously, 22 hours—isn’t that a crazy amount of time? Consider with me for a moment if you knew a friend who played cards for 22 hours a week, would you think they have a problem? 22 hours averages out to over 3 hours a day, every day. Gamers enter a notional world for hours at a time where God is not the King and His glory doesn’t matter. Even the simplest of games, like ‘Angry Birds’ and others, contain absolutely nothing edifying. All the thinking, planning, strategizing, etc. accomplishes nothing. Conquering a new higher level is NOT an accomplishment; it is nothing more than a time waster. Think about violent games like ‘Call of Duty’ where people are being blown away by machine guns. Or games where laws are being broken or provocative women suggest immoral behavior. Where is God in all this? He is absent. Sin is absent. My Christian values do not translate into the virtual world of the video game. His Word and His Glory are both absent. Yet Isaiah 43:7 tells me I was created for God’s glory.<br />
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And I must realize that for every minute I am in the virtual world of gaming, I am not doing anything for God’s glory. Gaming needs to be limited. Extreme self-control needs to be exercised, and gaming should not take precedence over doing things that need to be done. For example if my car is trashed with dirt, McDonald’s wrappers, Mt. Dew bottles, coffee cups, etc., I should not be gaming. If my grass needs to be cut, I should not be gaming. If the dishes are dirty or the laundry needs to be done, I should not be gaming. Parents, be the boss and come down hard on gaming if Johnny’s grades are not where they should be or his bedroom is trashed. Set limits. If I haven’t read my Bible, I should not be gaming. Do you know how many young men I see coming to church on Sundays exhausted from staying up late on Saturday watching movies, playing video games, etc.? Those choices scream that corporate worship is NOT important to me. I am more concerned with being successful in the virtual world of gaming than glorifying God with the body of Christ.<br />
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Last year in South Korea, a couple let their biological child die while they were taking care of a notional baby in a video game world (Newsweek, July 27, 2014). Imagine that! And of course, that isn’t you. I know that’s not you. You would never do that. But that tragic event points to the problem loud and clear. We have a growing number of people in all societies that would rather play basketball with a controller than an orange ball outside. Let’s be clear: I am not saying a father and son playing 30 minutes of FIFA video soccer is a problem when it’s raining outside. But when the sun is out—get outside and kick a real ball, shoot a real gun, throw a real ball, jump a real fence, run down a real path in the woods with air soft guns that actually sting when you shoot each other. Christians live in the real world. We are salt and light in the real world. Jesus did not have a ‘man cave’ where he retreated from the rest of the world and relived childhood fantasies. Learn a card game. Have a conversation with someone face to face instead of via a controller headset. Take a girl to the movies and then have a conversation about the movie face to face over a milkshake. The reason our social interaction skills are so often underdeveloped is that the boys are playing video games instead of conversing with girls.<br />
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Video games are negatively impacting our ability to do constructive things, read edifying articles and books, comprehend the written word, sustain legitimate conversations, accomplish productive tasks, fix things, exercise our bodies, play an instrument or sport, sing a song, pray, experiment, discover something new, and ultimately glorify God (1 Cor. 10:31). An entire generation is growing up without becoming real men—and without men a society cannot sustain itself. Men provide and protect in the real world, and too much time in the notional world directly and negatively impacts effectiveness, and even worse, the ability to survive and thrive in the real world. Christians should frequently fast from video games and dedicate the time otherwise devoted to gaming to something that will actually glorify God.<br />
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Unknownnoreply@blogger.com