God Doesn't Need Our Help - Genesis 16

As with Sarai, the timing might make no sense. As with Hagar, the circumstances might be intolerable. As with Mary, the situation might be beyond possibility. We may not have a word from God telling us what’s going to happen in our case. The counsel is still “trust in the Lord.” We don’t have to change the world, just trust in Him. He is our Creator, He is working out His plan. And through us He will show the world Who He is – the great I AM!

 

Chastisement

Some people claim they are NOT chastised by God because they have been reconciled to Him, no longer needing correction by the rod. Is this what the Bible teaches? If we restrict our research to New Covenant Scriptures, we will find God’s teaching intended for His redeemed, without the need to discern between shadow and fulfillment as would be needful if we brought up Old Covenant Scriptures.

Acts 9:13-16 “Lord,” Ananias answered, “I have heard from many people about this man, how much harm he has done to Your saints in Jerusalem. And he has authority here from the chief priests to arrest all who call on Your name.” But the Lord said to him, “Go! For this man is My chosen instrument to take My name to Gentiles, kings, and the Israelites. I will show him how much he must suffer for My name!”

YHWH had many things for Paul to suffer. These are not punishments but teaching points from the One Who knows all things, taking good care of His own.

Phil 1:29-30 For it has been given to you on Christ’s behalf not only to believe in Him, but also to suffer for Him, having the same struggle that you saw I had and now hear that I have.

Paul understood that all who are in Christ will suffer. Again, this is not punishment.

2 Thess 1:4-5 Therefore, we ourselves boast about you among God’s churches — about your endurance and faith in all the persecutions and afflictions you endure. It is a clear evidence of God’s righteous judgment that you will be counted worthy of God’s kingdom, for which you also are suffering,

Here we see that suffering – which never happens outside the will of God – shows that we are members of God’s Kingdom and not of this present age.

Heb 12:3-11 For consider Him who endured such hostility from sinners against Himself, so that you won’t grow weary and lose heart. In struggling against sin, you have not yet resisted to the point of shedding your blood. And you have forgotten the exhortation that addresses you as sons: My son, do not take the Lord’s discipline lightly or faint when you are reproved by Him, for the Lord disciplines the one He loves and punishes every son He receives. Endure suffering as discipline: God is dealing with you as sons. For what son is there that a father does not discipline? But if you are without discipline — which all receive — then you are illegitimate children and not sons. Furthermore, we had natural fathers discipline us, and we respected them. Shouldn’t we submit even more to the Father of spirits and live? For they disciplined us for a short time based on what seemed good to them, but He does it for our benefit, so that we can share His holiness. No discipline seems enjoyable at the time, but painful. Later on, however, it yields the fruit of peace and righteousness to those who have been trained by it.

Here we see a comparison between Jesus and His people. In the most clear teaching possible we see that discipline (chastisement in the KJV) is a sign of God’s love; punishment is what He metes out on His enemies. The Scripture goes so far as to say that if anyone is without this discipline/chastisement he has no basis for considering himself a child of God. This discipline, which never seems pleasant at the time, yields the fruit of peace and righteousness to those “trained by it”. Note that last phrase, showing God’s intention: that we be trained by the things suffered so we yield peace and righteousness; just as was the case with the Son of Man.

Peter gives us three more clear examples of what chastisement by God is intended for.

1 Pet 2:18-20 Household slaves, submit with all fear to your masters, not only to the good and gentle but also to the cruel. For it brings favor if, mindful of God’s will, someone endures grief from suffering unjustly. For what credit is there if you sin and are punished, and you endure it? But when you do what is good and suffer, if you endure it, this brings favor with God.

1 Pet 4:12-19 Dear friends, don’t be surprised when the fiery ordeal comes among you to test you as if something unusual were happening to you. Instead, rejoice as you share in the sufferings of the Messiah, so that you may also rejoice with great joy at the revelation of His glory. If you are ridiculed for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you. None of you, however, should suffer as a murderer, a thief, an evildoer, or a meddler. But if anyone suffers as a “Christian,” he should not be ashamed but should glorify God in having that name. For the time has come for judgment to begin with God’s household, and if it begins with us, what will the outcome be for those who disobey the gospel of God? And if a righteous person is saved with difficulty, what will become of the ungodly and the sinner? So those who suffer according to God’s will should, while doing what is good, entrust themselves to a faithful Creator.

1 Pet 5:6-10 Humble yourselves, therefore, under the mighty hand of God, so that He may exalt you at the proper time, casting all your care on Him, because He cares about you. Be serious! Be alert! Your adversary the Devil is prowling around like a roaring lion, looking for anyone he can devour. Resist him and be firm in the faith, knowing that the same sufferings are being experienced by your fellow believers throughout the world. Now the God of all grace, who called you to His eternal glory in Christ Jesus, will personally restore, establish, strengthen, and support you after you have suffered a little.

And the final word is from the Lord Himself, to the suffering people in Smyrna:

Rev 2:9-10 I know your affliction and poverty, yet you are rich. I know the slander of those who say they are Jews and are not, but are a synagogue of Satan. Don’t be afraid of what you are about to suffer. Look, the Devil is about to throw some of you into prison to test you, and you will have affliction for 10 days. Be faithful until death, and I will give you the crown of life.

May the Word of God dwell richly in our souls and sink down deep into our minds, to keep us from thinking either that all suffering is a sign of God’s displeasure or neglect OR that we have no need of it. 

Four Baptisms

In the gospel accounts we see three categories of baptism, with different meanings and applications. On category has two types and meanings. There are many examples in Scripture of each, but the following ones reveal them clearly enough for the child of God to see.

Matthew 3:11 “I baptize you with water for repentance, but the One who is coming after me is more powerful than I. I am not worthy to remove His sandals. He Himself will baptize you with the Holy Spirit and fire.”

a.       Baptism with water. This baptism has two types with different significance:

                                i.            John’s baptism unto repentance (Jewish practice)

                              ii.            Christian baptism, of professing believers (Acts 8:34-38)

b.      Baptism with the Holy Spirit

c.       Baptism with fire

Luke 12:50 “But I have a baptism to be baptized with, and how it consumes Me until it is finished!”

d.      Baptism as a symbol for suffering

As with any word study, context reveals the meaning. There is danger in assuming A definition is the THE definition for a given word. This is true for Bible study and all reading of any literature.

There are many who have stumbled over “baptism” by failing to see all four categories, thinking water baptism is all there is and attaching merit to getting wet. John is quite clear that water baptism he administered was preparatory for the baptisms Jesus would perform – one unto salvation and the second unto judgment and damnation.

All four categories are critical as they show us the symbolic, non-physical nature of baptism; even with both types of water baptism.

1.         John’s baptism is not Christian baptism. Scripture provides clear evidence that John’s baptism is not Christian baptism.

Acts 18:24-25 “A Jew named Apollos, a native Alexandrian, an eloquent man who was powerful in the use of the Scriptures, arrived in Ephesus. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught the things about Jesus accurately, although he knew only John’s baptism.”

Acts 19:1-5 “While Apollos was in Corinth, Paul traveled through the interior regions and came to Ephesus. He found some disciples and asked them, “Did you receive the Holy Spirit when you believed?” “No,” they told him, “we haven’t even heard that there is a Holy Spirit.” “Then what baptism were you baptized with?” he asked them. “With John’s baptism,” they replied. Paul said, “John baptized with a baptism of repentance, telling the people that they should believe in the One who would come after him, that is, in Jesus.” When they heard this, they were baptized in the name of the Lord Jesus.”

These passages show water baptism is not sufficient, it cannot replace or supplement knowledge of the Messiah. The symbolism of John’s baptism is, like all baptisms, that it shows the person’s identification with the one into whom he is baptized, even when the baptism is symbolic and not literal (1 Corinthians 10:1-2). Being baptized “into John” was being identified with John, in preparation for the ministry of Jesus. This was transition from the Mosaic Covenant to the New Covenant. Being baptized into Jesus brings one into that New Covenant (Galatians 3:27).

I know of nothing in Scripture that implies John’s baptism was Christian baptism. I know many assert this and assume things not found in Scripture. This is not the way to determine doctrine.

2.      Christian baptism is not salvific. Jesus told His disciples (Acts 1:5) that “John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” Note that Jesus did not say that what people needed was a different water baptism. What is needed is to be baptized with the Holy Spirit – this baptizes us into Christ Jesus, being united with Him. Even being water baptized in the name of Jesus does not save: Acts 8:16-17 “For He had not yet come down on any of them; they had only been baptized in the name of the Lord Jesus. Then Peter and John laid their hands on them, and they received the Holy Spirit.” In this passage we see water baptism in the name of Jesus and baptism with the Holy Spirit; the first cannot save, the second cannot help but save.

 This baptism is highly symbolic. portraying the death and resurrection of Jesus and the person’s identification with Him as the person is submersed into the water and then raised up out of the water. It is predicated on having believed on Jesus (Acts 8:34-38), having received the gift of the Holy Spirit (Acts 10:47-48; 16:8). To say this water is salvific is to conflate the ordinance of water baptism with the spiritual baptism that DOES save.

When Saul was baptized by Ananias, that water baptism is not what saved him, as some assert. Paul’s own testimony of that event shows that his calling upon the name of Jesus saved him, not the baptism (Acts 22:16). Paul wrote in Romans 10 that savingly confessing Christ comes from believing on Him (Romans 10:6-13); for the bare confession apart from faith is sin (Hebrews 11:6).

3.      Baptism with the Holy Spirit is salvific. Again, the emphasize the contrast in Scripture; baptism with the Holy Spirit is what is held up against John’s water baptism of repentance (Acts 11:16-17); we do not see Christian water baptism contrasted with John’s. This is because baptism with the Holy Spirit is the work of God alone, as Jesus taught in John 3 and the apostle taught in John 1. John wrote, “He was in the world, and the world was created through Him, yet the world did not recognize Him. He came to His own, and His own people did not receive Him. But to all who did receive Him, He gave them the right to be children of God, to those who believe in His name, who were born, not of blood, or of the will of the flesh, or of the will of man, but of God.” (John 1:10-13) This shows that those who become children of God are made such by the will of God and NOT by natural procreation or the will of man.

Where it is written not of the will of man, this refers not narrowly to those trying to save themselves but to mankind in general. Some who claim water baptism saves point out various passages wherein the one baptized is the one acted upon – he doesn’t baptize himself. Therefore, his will is not involved. Those who baptize are exercising their will, their flesh in the conduct of the water baptism. By no will of the flesh or will of man does anyone become a child of God!

In John 3, Jesus told a teacher of Israel that he must be born from above to even see the kingdom of God (vs 3). Nicodemus misunderstands (vs 4) and “Jesus answered, “I assure you: Unless someone is born of water and the Spirit, he cannot enter the kingdom of God. Whatever is born of the flesh is flesh, and whatever is born of the Spirit is spirit. Do not be amazed that I told you that you must be born again. The wind blows where it pleases, and you hear its sound, but you don’t know where it comes from or where it is going. So it is with everyone born of the Spirit.”” (John 3:5-8)

Some teach that verse 5 refers to physical birth (water) and spiritual birth (Spirit). The birth in verse 5 is a singular birth, not two births. Water is used in many places to describe the cleansing work of the Holy Spirit: Ezekiel 36:25 “I will also sprinkle clean water on you, and you will be clean. I will cleanse you from all your impurities and all your idols.” This is the work of God in cleansing His people from their sins, not washing dirt of their bodies. Eph 5:25-27 “Husbands, love your wives, just as Christ loved the church and gave Himself for her to make her holy, cleansing her with the washing of water by the word. He did this to present the church to Himself in splendor, without spot or wrinkle or anything like that, but holy and blameless.” This is another act of God cleansing His people of their sins, “washing of water by the Word” to make us holy and blameless. To be born of water and Spirit is to be made clean (freed from the power of sin) and indwelt by the Holy Spirit.

The balance of this short passage reinforces this new birth as something entirely directed by God in such a way man cannot even detect it until he sees evidence after the fact. Again, how does this comport with the idea that men can baptize in water another and have that act of man effect salvation? To claim this brings to mind the papist practice of “calling down Jesus” to “be the water and the bread” in the papist mass. Both posit man as being in command of the application of the saving grace of God. This is what makes both such an abomination.

Paul shows in 1 Corinthians 12 that this baptism with the Holy Spirit is what unites to Christ and one another. “But one and the same Spirit is active in all these, distributing to each person as He wills. For as the body is one and has many parts, and all the parts of that body, though many, are one body — so also is Christ. For we were all baptized by one Spirit into one body — whether Jews or Greeks, whether slaves or free — and we were all made to drink of one Spirit.” (1 Cor 12:11-13) We were baptized by the Spirit into the body of Christ. This is salvation, something water baptism cannot impart. This is the same message we read in Galatians 3:26-27 “for you are all sons of God through faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ like a garment.”

4.      Baptism with fire refers to judgment, not to special gifting to certain Christians by the Holy Spirit. Nowhere do we read that this type of gifting comes with fire. From old, when God reigned fire down on Sodom and Gomorrah to the end of the Bible where final judgment is portrayed as the lake of fire; fire is consistently used to portray judgment from God. In Matthew 3 and 7, every tree that does not bear fruit will be thrown into the fire. Weeds are thrown into fire (Matt 13), branches that do not abide in the vine are thrown into the fire (John 18),

The one place where a case can be made is Acts 2:1-4 “When the day of Pentecost had arrived, they were all together in one place. Suddenly a sound like that of a violent rushing wind came from heaven, and it filled the whole house where they were staying. And tongues, like flames of fire that were divided, appeared to them and rested on each one of them. Then they were all filled with the Holy Spirit and began to speak in different languages, as the Spirit gave them ability for speech.” If Pentecost takes place again, then I would expect the apostles to gather in a house and the Spirit come upon them. This passage gives no refuge to those who think every Christian or “special” Christians can claim supernatural gifts because of this event. This is not characterized as a baptism; it was a demonstration of the Spirit’s gifting of known languages for the purpose of declaring the gospel to Parthians, Medes, Elamites; those who live in Mesopotamia, in Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome, both Jews and proselytes, Cretans and Arabs. “When this sound occurred, a crowd came together and was confused because each one heard them speaking in his own language. And they were astounded.” If some claim to have visited by tongues of fire they better be able to speak foreign languages unknown to them in order to make the gospel known.

5.      Baptism serves as a symbol of suffering. This is a two-fold symbol, wherein Scripture uses a cup and a baptism as examples of judgment that Christ suffered – both of which describing the wrath of God poured out on Christ Jesus during His crucifixion.  This is explicitly stated by Jesus as He describes what will take place at the end of His ministry:

Mark 10:33-38 “Listen! We are going up to Jerusalem. The Son of Man will be handed over to the chief priests and the scribes, and they will condemn Him to death. Then they will hand Him over to the Gentiles, and they will mock Him, spit on Him, flog Him, and kill Him, and He will rise after three days.” Then James and John, the sons of Zebedee, approached Him and said, “Teacher, we want You to do something for us if we ask You.” “What do you want Me to do for you?” He asked them. They answered Him, “Allow us to sit at Your right and at Your left in Your glory.” But Jesus said to them, “You don’t know what you’re asking. Are you able to drink the cup I drink or to be baptized with the baptism I am baptized with?”

The Son of Man will be flogged and condemned to death, being raised up after three days. This is described as the cup He must drink and the baptism He must suffer. When Jesus was being arrested and Peter cut off the ear of a slave, Jesus responded: “Sheathe your sword! Am I not to drink the cup the Father has given Me?” (John 18:11) His trial and death were the cup Jesus was given. This is also shown in Matthew 26:37-42, where the wrath of God is in the cup.

Note also, in Mark’s passage above, the suffering of Jesus and that of His disciples is portrayed as a baptism. In this one passage, both metaphors are tied to the suffering of Jesus as He stood in the place of elect sinners.

David and other Psalmists described their deep sorrows as a kind of burial beneath the billows and waves of the Almighty. In Psalm 42:5 & 7 we read, “Why are you cast down, O my soul, and why are you in turmoil within me?” In this sorrowful lament with his soul, he describes his afflictions in terms that point to baptism – “Deep calls to deep at the roar of your waterfalls; all your breakers and your waves have gone over me.” Three images of water: waterfalls, breakers, and waves; all communicate the idea of a cascading waterfall pummeling the poet, with the brutal breakers and waves of an angry ocean violently washing over his head. These terrifying metaphors of his torment and anguish wash over him, drowning him in his sorrows. Carried along by the Spirit of God to write these things, perhaps the Psalmist knew not that he prophesied of the promised Messiah, but his words were given to him by God's Spirit and anticipate the predestined sufferings and death of Christ as a kind of baptism. The word for deep in the psalm is used as a synonym for sheol, connecting to the death of Christ as a submersion into the deepest waters of the place of the dead. And the water metaphors in this psalm undoubtedly describe the suffering servant of God – “As with a deadly wound in my bones, my adversaries taunt me, while they say to me all the day long, “Where is your God?”” (Psalm 42:10) This is widely recognized as prophecy of the Lord's sword-pierced side and the cruel mockery of those who blasphemed while He hung on the cross. (this paragraph is taken from chapter 2 of my first book, Captive to the Word of God)

Baptism is a hotly debated topic, but my experience is most do not even take the time to define what baptism they are discussing. Most assume water baptism is all there is; it is what natural man can see and touch. Christian baptism in water has a place in the ongoing life of the people of God, reflecting the baptism of Christ’s suffering for His people and the baptism with the Holy Spirit that brought new life to the one being baptized into water. Without the baptism of Christ’s suffering, without the baptism with the Holy Spirit, no amount of water can bring peace with God. All that remains is the baptism of fire, from which there is no hiding place. 

Faith and Righteousness, Genesis 15

A lesson from Genesis 15. The title is taken from verse 6, which I believe is a hinge-point in Scripture, showing the truth of the gospel. 

Shadows of Glory, Genesis 14:17-24

These events are actual, historical events engaging the lives of countless human beings. As Kyle mentioned Wednesday evening, real people struggling with the tedium of life (these having no air conditioning, no Internet!) and not knowing what the future held. But the spiritual significance these events point to is of far more importance to us, lest we be left to looking for morals instead of looking for Christ.

 

The Great End Time Debate

 The Great End Times Debate

A review by Stuart Brogden

It’s easy, when writing about a controversial topic, to tear down opposing views instead of explaining why you think your position is best. Dean Davis has taken the high road in his The Great End Times Debate, focusing most of his pages to explaining why amillennialism fits best with Scripture. And he pursues this course with a biblical theology perspective – not settling for simple proof-texting. This makes it more work to follow Davis’ arguments, but the result is a very comprehensive explanation of the biblical support for amillennialism.

In the Preface, Dean tells us his book is “no cakewalk. That’s because my goal here is the same as it was for the HKOH (High King of Heaven): to introduce you to every aspect of the Great End Time Debate, and to help you discern the winner once and for all.” This book is divided into six parts, with two or more chapters each. These six parts are:

1.      Introducing the Great End Time Debate

2.      Understanding the Kingdom of God

3.      Understanding Old Testament Kingdom Prophecy

4.      Understanding the Millennium

5.      Understanding the Consummation

6.      Resolving the Great End Time Debate

In part 1, our author provides an overview of what is biblical eschatology and why we need it – and to be Christ-focused therein. The Old Covenant prophets, he writes, “looked forward to the last days: the days in which God would send the Redeemer, pour out his Spirit, rescue and restore his people (Jews and Gentiles alike), roll back the curse, and bring in a whole new world order marked by justice, health, peace, prosperity, and the universal knowledge of the glory of God (Is. 2:2; Jer. 48:47; 49:39; Dan. 2:28; Hos 3:5; Mic. 4:1–2).”  We have a level of continuity as well as progressive revelation, for when, “we step onto New Testament (NT) ground, we find to our amazement that the disciples are no longer looking forward to these things, or at least not in the same way their OT forefathers did. For even now—prior to Christ’s return and the consummation of their redemption—they affirm that they are living in the last days.” (page 23) This idea of progressive revelation is critical, for many get trapped in thinking we must live under Old Covenant laws without thinking of how the Lord and His apostles instructed us to live. Davis is constant in his reminders of this truth.

Our author asks us why we read the Old Testament, what do we hope to see there? We can all read about the patriarchs and prophets, but YHWH has more for His people – we should go seeking Christ! “With the truth of Christ in your mind, and with the Spirit of Christ in your heart, you go in search of types: veiled revelations of the Lord Jesus Christ and the several elements of the Eternal Covenant. And every time you come upon one, you are thrilled. It’s like spotting gold nuggets in a mountain stream, or finding chests full of treasure buried in a field. And yet there is a note of sadness as well. For as you are walking on OT ground, it dawns on you that your OT brothers and sisters continually dwelt in a land of shadow.” (pages 56-57) These Old Testament saints responded to the light given them; much more light has been given to all who live on this side of Calvary. Are we thankful souls for God’s kindness in providing so bountifully for us? And Davis wisely counsels that “progressive revelation will require us to use the NCH (New Covenant Hermeneutic) to interpret OTKP (Old Testament Kingdom Prophecy). In particular, we must interpret it typologically and figuratively, rather than literally.” (page 60) This is critical for a proper view of eschatology – and basic understanding of the whole Bible.

In his discussion of the Old Testament’s promise of the Kingdom, Davis tells us, “In Eden we catch a glimpse of the Kingdom in seed form; in the World to Come we will behold it in full flower.” (page 67) And, “the idea of the Kingdom predates the Mosaic Law by thousands of years; that it is separable from, prior to, and more fundamental than the idea of a universal Mosaic theocracy. Yes, in the process of time God would indeed be pleased to use a Mosaic theocracy to picture the Kingdom. However, the Kingdom itself would be something other than a Mosaic theocracy. It would simply be a direct rule of God over his (redeemed) creation, with all the wholeness and blessing that such a rule entails.” Shadow must give way to substance – Scripture teaches this from cover-to-cover. A rigid literalism can trap brothers in a misguided understanding of national Israel and use of Mosaic Law in the New Covenant.

Our author reviews the Old Testament promises of the Kingdom in the lives of Noah, Abraham, and national Israel. He observes, “If the Kingdom of God were an ideal Mosaic theocracy, we could not see it in the life and times of father Abraham. But according to Christ and the apostles it is not a Mosaic theocracy. It is a direct spiritual reign of the God who calls a chosen family out of the Domain of Darkness and brings them into the Kingdom of his beloved Son. It is the Teacher alone who enables us to see this. And when we do, we rejoice, even as our father Abraham rejoiced when he saw his day (John 8:56).” Abraham is the father of all who believe on Christ Jesus (Romans 4:16); we ought to study his life and beliefs as we do the apostles.

While reviewing the New Testament on the Coming of the Kingdom, Davis shows us how the Lord Jesus “used parables to hide Kingdom truth from the hardened and impenitent, but also to excite curiosity about that truth in the hearts and minds of his sincere followers. Accordingly, when the disciples earnestly inquired about such truth, they received it in full (Matt. 13:10–16).” Wanting to know the meaning of Scripture is a sign you belong to Him; the Spirit gives wisdom to the humble soul who honestly desires to submit to YHWH. Davis posits that the Kingdom of God has two stages: “A temporary Kingdom of the Son, which is spiritual only, followed by an eternal Kingdom of the Father, which is both spiritual and physical—the two being separated by a single Consummation at the end of the present evil age.” He reminds us that “During the first stage of the Kingdom, the Messianic Son of God reigns from Heaven above, and not on the earth below.” This is a spiritual kingdom that is present in the lives of the saints during this age and will be physically perfected in the age-to-come, when the Son hands the kingdom over to the Father. Davis’ review of the parable in Luke 19 about the minas shines with the truth of God’s Word regarding the nature of the Kingdom: the nobleman (Jesus) goes to a far country (heaven) to receive a kingdom (His spiritual reign in this age). He will return after many days to reward His servants, destroy the rebels, and welcome His servants into His (glorified) kingdom. “Once again, the two-staged Kingdom of God is in view.” (page 98)

In his discussion of this general topic, Davis repeatedly asserts that Jesus offered the kingdom to various people groups. Nowhere in Scripture does any member of the Trinity offer the kingdom or salvation to anyone; everywhere the kingdom is ANNOUNCED and gospel PROCLAIMED as people are COMMANDED to repent and believe. This is not a minor point. If the gospel and the kingdom are offered to sinners, God is put in the position of "the anxious seller," hoping people will accept Him. The Bible does not give any hint of God in this light. He commands the clouds where to go and drop rain, He gives life to that which was dead, He calls into existence things that do not exist. While none of us is able to describe God comprehensively, each of us who name Christ as Lord should seek to never reduce Him in any of His attributes. God speaks and His sheep hear His voice. He needs not offer His kingdom to anyone - He gives it to whom He pleases.

The next part, Interpreting Old Testament Kingdom Prophecy (OTKP), Davis explains why it is contrary to Scripture to interpret these prophecies literally. “What premillenarians call millennial conditions, the OT prophets call eternal conditions. But since these conditions—understood literally—cannot possibly last forever, we must interpret the prophecies that speak of them typologically and figuratively, rather than literally.” (page 126) “All OTKP is “covenantally conditioned.” That is, in all these prophecies the Holy Spirit was using OT language and imagery to speak “mysteriously” about New Covenant realities.” (page 131) He goes on to rightfully tell us we must use the didactic New Covenant passages with a New Covenant Hermeneutic to determine the Author’s intended meaning, and emphatically states, “Unless we are prepared to abandon the divine inspiration and inerrancy of the Bible, we must interpret OTKP typologically and figuratively, in terms of the New Covenant.” (page 133) “All OTKPs are fulfilled in the twofold spiritual reign (Kingdom) of God instituted by Christ under the New Covenant, and must be interpreted accordingly.” (page 134) This dual fulfillment eliminates the conflict Darby’s system leaves us with, providing a Christ-focused view which brings us ultimate victory rather than an earth-focused system which leaves us looking in the wrong places, in the shadows, instead of the glorious light of the Savior.

Our author goes on to expound how these OTKPs are “covenantally conditioned” and must be interpreted from that perspective and into the saints’ New Covenant status. OTKPs are fulfilled in Christ and must be interpreted as shown by Him and the apostles, of which Davis gives several examples. We also find chapters dealing with the OTKPs found in Psalms, Isaiah, Jeremiah, Ezekiel, Daniel, and Zechariah. From these we are advised that Isaiah uses “covenantally conditioned imagery to speak “mysteriously” of both stages of the eschatological Kingdom introduced by the New Covenant in Christ. A closer look at our text abundantly vindicates his approach and helps us to see how richly Isaiah speaks to the hearts of Christians everywhere, whether Jew or Gentile.” (page 159) Also, of Ezekiel 37, the Valley of Dry Bones, we are warned against the futurist view; “By pushing this prophecy into a distant millennial future, and by limiting its fulfillment to ethnic Israel, prophetic literalism turns it into a valley of dry bones. But when the NCH breathes upon it, how the dry bones live!” (page 171) In Zechariah we are instructed that the oracles pronounced in chapters 12 – 14 are not chronologically connected but thematically connected, as the prophet pressed “snapshots of key events that will take place in the Era of Fulfillment.” (page 185) Further we see this, in reference to “the world to come”:

Happily, the NT sheds further light on this mysterious promise, teaching us that Christ himself, at his Parousia, will “diminish” (i.e., extinguish) the luminaries (Matt. 24:29; 2 Peter 3:10; Rev. 6:13); that in the World to Come the glory of God and the Lamb will illumine all things, both inwardly and outwardly (Rev. 21:11, 23; 22:5); and that this “unique” eschatological Day will stand as a perpetual testimony and reminder: The darkness of the Domain of Darkness has been dispersed forever by the Light of the World (John 8:12; 9:5; Rom. 13:12). (page 197)

Not only does this perspective encourage saints in all ages, it aligns with the progressive revelation we see in Scripture.

Davis spends two chapters reviewing Revelation 20; he presents a compelling case for seeing this as a recapitulation of redemptive history, with application and warning for all. I was disappointed he gave virtually no attention to sober arguments for dating Revelation before AD 70 – a minority position but not held exclusively by preterists. We next read through 63 pages which provide an excellent explanation of “the purpose, structure, and unity consummation” …in which, “God will fulfill his original plan for the universe, life, and man.” (page 253) The unity of the consummation also reveals that “at Christ’s return God will create new heavens and a new earth: an unshakable Kingdom that will never again be cursed or destroyed (2 Peter 3:13; Rev. 21:1). Thus, the writer to the Hebrews clearly anticipates a single cosmic Restoration of all (redeemed) things, just as the OT prophets had promised.” (page 266) There is no partial restoration for a thousand year reign on this earth – it is nothing or everything. And since Jesus promised to return and take us to where He is, we should rest on everything being restored.

Davis then reviews the Olivet Discourse, John 14:1-3, 1 Corinthians 15:50-58, 1 Thessalonians 4:13-5:10, and 2 Thessalonians 2:1-14, of which he says:

We have completed our survey of five crucial NT texts dealing with the Parousia and the Consummation. We have heard from Christ, Peter, and Paul. If we had consulted James, John, Jude, and the writer to the Hebrews we would have heard more of the same. None of them speak of a pre-tribulation Rapture. None of them speak of a future millennium. Rather, all of them consistently look for a single Momentous Event at the end of the present evil age: a single Christ-centered consummation set to occur at the Parousia of the High King of Heaven.

Our author states that one sign of the consummation will be “the conversion of the great mass of ethnic Jews” (page 305) without so much as a nod to the competing view in amillennial circles that what Paul is teaching is the conversion of a remnant of Jews in every generation just as the Gentile are converted. Jesus said the kingdom was to be taken away from national Israel and given to a people/nation bearing proper fruit (Matthew 24:43), Why would that nation still be considered more favorably than others when all ethnic differences have been torn down in Christ?

Our author finishes well, emphasizing the unity and singleness of Christ’s return, the general resurrection, the judgment, and the restoration of all things. Last of all, Jesus hands over the kingdom to His Father. Referring to 1 Corinthians 15:22-28, Davis says:

Paul’s theme in this text is the Resurrection. However, while discussing it, he is moved to survey the entire course of the Messiah’s heavenly reign. At the beginning of that reign God the Father gave his Son all authority in Heaven and on earth—and with that authority, a commission. Here Paul states that the commission was to abolish all hostile rule and authority, and to place all his enemies beneath his feet (Ps. 2; 8; 110; Matt. 28:18; Eph. 1:15–22). Elsewhere, he defines it as the heading up of all things in Christ, whether things in the heavens or things on the earth (Eph. 1:10). At the Parousia, Christ will fully fulfill this commission. Every enemy will be expelled, and all things will be headed up in and under him. The glorious Kingdom that the Father commissioned him to create will stand complete before him.

Accordingly, but one thing remains: one final act of worship, one final acknowledgment of the great trinitarian mystery that brought about Salvation History: The Son must hand the Kingdom over to the Father. The High King must give the Kingdom up to the One who gave it to him (John 17:6). In other words, the Son must now relinquish this form of his cosmic sovereignty, and freshly submit himself, his people, and his Kingdom to the Father. He must do this so that the Father may be properly glorified as the supreme Sovereign of the universe. He must do it so that the Father (together with his Son) may be all in all (Rev. 11:15). And because the Son loves the Father, he will do so gladly (John 17:1).4 This handing over of the Kingdom is “the consummation of the Consummation.”

Moreover, it is also the crowning touch upon the Blessed Hope of the saints. (page 315)

Chapter 15 is a summary review of the various end-times perspectives common among the saints. Of historic premillennialism, Davis says this system looks “for a literal fulfillment of some OTKPs in a future millennium” (pages 320), looking “for two distinct comings of Christ: one at the end of the present evil age and another at the end of the Millennium. Accordingly, they also look for two distinct resurrections, judgments, and transformations of nature. Thus, HP’s actually anticipate two separate consummations. However, in Part V of our study we saw that the DNT anticipates only one.” (page 321). Davis observes that the postmillennial view divides this present Kingdom of the Son into two stages – gospel proclamation under conflict from the world, then Satan being bound and allowing widespread success which, for some, includes wealth-building by the saints to previously known levels. “We have seen, however, that Scripture does not support this idea. Nowhere in the DNT do we find any suggestion that the Kingdom of the Son is divided into two stages, or that it includes a future Golden Era of Gospel prosperity.” (page 322) He further adds, “above all, Postmillennialism distorts the believer’s Blessed Hope, focusing it upon an illusory stage of Church history, rather than upon the true signs of the times and the Consummation at Christ’s return (Titus 2:13; 1 Peter 1:13).” (page 327)

Davis finishes this review with Dispensationalism and Preterism. Of the former, he says, “We conclude, then, that the dispensational view of the Consummation seriously departs from Scripture, robs Christ of his proper glory, and needlessly confuses the saints by breaking up the one Consummation into multiple comings, resurrections, judgments, and transformations of nature.” (page 336) I heartily agree! Our author divides Preterism into Partial and Full. In eight pages of discussion and critique of partial preterism, Davis cites no sources. Considering several of his comments, I would like to have sources as I’ve known and read many partial preterists who do not hold to much of what he attaches to them. He goes on to say full preterism is the logical outcome of the partial view. Full preterism sees all of Revelation as having been fulfilled prior to AD 70, robbing that book from its role to inform and comfort the saints in every generation. Full preterism “seeks to focus our hope on the world above rather than on the world up ahead; on the day of our death rather than on the day of the Lord’s return in glory, when he will raise the dead, judge the world in righteousness, and create the new heavens and the new earth, the eternal home of the redeemed. Beloveds, it is not a fair trade. Indeed, it’s a very bad trade, since, as we have seen, it leaves the Bride of Christ ill-equipped, unprepared, and bereft of her one true Blessed Hope.” (page 346) He also writes, “Concerning FP, I cannot help but describe it as eschatological heresy.” (page 346) On this I also heartily agree – although I would not attach “eschatological” as an adjective.

Dean sent me his book on the condition I review it. I am grateful to God for Dean’s work – though I have a few minor reservations here and there. This book is well written and provides countless Scripture references to support and explain each position he takes. I have a copy of the book this one is based on, Davis’ High King of Heaven. That one is more than twice the page count of this one and digs into several topics much deeper. I have not read all of the larger volume. All things considered, The Great End Tome Debate may just be my favorite book on eschatology. It is not polemic, and it shines with a focus on rightly glorifying the High King of Heaven. What child of God can argue with that?

The Just Shall Live by Faith, Habakkuk

Sermon presented on 27 Nov 2022 from the book of Habakkuk.

The Frailty of the Flesh - Genesis 12:10-20

What a worrisome life would each have if God was not sovereign!

 

The Call of Abram, Genesis 12:1-9

 Abram was called without having anything to commend himself to God. He obeyed without knowing where he would go. He is a model for us.

According to plan - Genesis 11:10-32

History is the outworking of God's decree; it unfolds according to plan.

 

Rebellion at Babel - Genesis 11:1-9

God resists the proud but gives grace to the humble. Not good to be resisted by God. He humbles His people. This is the way - walk in it.

New Earth, Old Nature. Genesis 9:18-29

New Earth, Old Nature

In this time of this new earth, nature was still cursed and man was still waiting for his redemption. We’ll see some parallels between Adam and Noah in our text. 

Genesis 9:8-17 - God's Covenant

 The Noahic Covenant is the first covenant made with mankind after the destruction of the world and the emergence of the then new-world. This covenant was unconditional, in that God made promises that were not dependent on anything from mankind or creation. God spelled out who the members of this covenant were – man had no say-so in who was included. This covenant was typical of the New Covenant, which is the last covenant made with mankind after the great flood. The New Covenant is unconditional, in that God has acted to redeem people without regard to anything man may have or was capable of doing. And God chose who would benefit from this covenant – man has no say-so in who was included. Just as the judgment of the flood was a type, or shadow, pointing to the final Day of Judgment, so the covenant of that era is a type or shadow of the final covenant God would make with His creatures.

Genesis 8:20 - 9:7 Promise and Law

 God has never left His people without law, instruction, guidance for how they are to live. Just as in the garden, with the provision that they may eat of every tree, except the one; here man may eat any creature – but there’s a limit: no eating flesh with the blood still in it. There’s a lesson in the blood.

Why I do not think the 1st day of the week is “the Lord’s Day.”

The phrase, “the Lord’s Day,” is found only in Revelation 1:10 and I find nothing in that passage or book or the entire canon that indicates John meant the first day of the week. Here’s the immediate context:

Rev 1:9-11 (HCSB)

I, John, your brother and partner in the tribulation, kingdom, and endurance that are in Jesus, was on the island called Patmos because of God’s word and the testimony about Jesus. I was in the Spirit on the Lord’s day, and I heard a loud voice behind me like a trumpet saying, “Write on a scroll what you see and send it to the seven churches: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.”

John’s Revelation is an apocalyptic work; he is told to write what he sees and he was in the Spirit on the day in question. This sets the stage for word pictures and figures of speech. I know of one clear thing that favors of seeing “the Lord’s Day” as a reference to Sunday: many (but not all) of the early post-biblical saints considered it that way. But the first and foremost rule of interpretation is context. And the second is like unto it: Scripture interprets Scripture. We must seek the meaning of this phrase from Scripture, supplemented by history.

One thing to consider is John’s statement that he “was in the Spirit” in Revelation 1:10. He heard a loud voice like a trumpet playing. Compare this with another passage: After this I looked, and there in heaven was an open door. The first voice that I had heard speaking to me like a trumpet said, “Come up here, and I will show you what must take place after this.” Immediately I was in the Spirit, and a throne was set there in heaven. One was seated on the throne, and the One seated looked like jasper and carnelian stone. A rainbow that looked like an emerald surrounded the throne. (Rev 4:1-3) John also said he “was in the Spirit” in Revelation 17:3 and 21:10. In each of the passages other than Revelation 1:10 we are given clear indication that being in the Spirit means John was experiencing a glorious vision of heaven and was not involved in earthly things. This is the first textual clue that indicates (to me) that “the Lord’s Day” is not referring to a recurring day of the week on this planet.

The grammatical structure of the phrase is similar to “the Lord’s Supper,” showing His possession or rule. This is a different structure than “the Day of the Lord” but does not inherently lend support to calling the first day of the week “the Lord’s Day.” In fact, on that great and terrible day when Christ comes with the shout of the arch-angel and the sound of a trumpet to judge the nations, every knee will bow and every tongue will confess that He is Lord. Is that not His day? Is that not the ultimate expression of a day that is all about the Lord Jesus? Far better, in my opinion, to be in awe of that Lord’s Day as we meet weekly than to refer to a recurring day by the phrase.

The context of Revelation chapter 1 is a prelude to what follows in this apocalyptic book; a book filled with repeated looks at the end of the age, the Day of Judgment, the Day of the Lord. In this book of symbols, where John doesn’t even list the 12 tribes as they are found in the Old Testament, I don’t see it as a stretch that he would use a related but different phrase to refer to what lies before him (the Day of the Lord) in the series of visions he is about to experience. How a literal day of the week fits into this type of context is beyond me.

Secondly, if John meant the first day of the week by this phrase, why did no other apostle see it as such? Aside from the gospel accounts, which use the phrase “first day of the week” to refer to the day Christ was raised from the dead, the specific identification of when the saints met is used only twice that I find. In Acts 20:7 we read, “On the first day of the week, we assembled to break bread. Paul spoke to them, and since he was about to depart the next day, he extended his message until midnight.” And in 1 Corinthians 16:2, “On the first day of the week, each of you is to set something aside and save in keeping with how he prospers, so that no collections will need to be made when I come.” Paul, who was taught by Christ (Gal 1:12), didn’t identify the first day of the week as “the Lord’s Day;” what explains John coming to that conclusion without any record of its adoption in Scripture?

Thirdly, while history is informative, it is not authoritative. We know that even Christians can become devoted to religious days and having some early saints putting a special label on Sunday is not unexpected. But that doesn’t interpret Revelation 1:10. Paul, again, teaches us that it’s perfectly acceptable if one esteems a day but another esteems all days alike (Rom 14:5-6). Why would he say this if the 1^st day was special?

Now I am firmly in agreement that the saints are to meet regularly – weekly – and have been largely doing this on the first day of the week. I think what took place on that first day, Christ being raised from the dead, is holy; and I think what the saints do when we gather (pray, praise, teach, preach, fellowship) is holy; I do not see the Christian faith being built on or organized around holy places or holy days. Our faith rests on the Holy One and is organized around His holy Word.

In Graeme Goldsworthy's Trilogy, he makes this observation in his The Gospel in Revelation:

It would be surprising indeed if an author so heavily dependent, as John is, upon the Old Testament did not at some stage introduce the notion of the day of the Lord to describe the climax of God’s war against evil. John makes specific mention of the day of God several times. The emphasis may differ in these, but their relation to the saving action of God can be confidently affirmed. (page 209)

John’s unique reference to ‘the Lord’s day’ in verse 10 is usually taken to mean that it was Sunday when he received these visions. If it can be sustained that the term was used to designate the first day of the week in John’s time, it still does not detract from the distinct possibility that John makes reference to the day for its theological overtones rather that to pass on the trivial piece of information about what day of the week it was. (page 231)

Goldsworthy makes a lot sense. I won’t fight with one who says Sunday is “the Lord’s Day” and I pray none make calling it such a test of faith or fellowship. Let us gather around the Lord in spirit and in truth each week (on the first day) to exalt Christ and build up His body even as we await His coming on His great and terrible day.

Genesis 6:1-7 Depravity on Display

Depravity on Display, from Genesis 6:1-7.

Natural man is hopeless. Our culture displays what the Word of God tells us. Genesis 6 is a warning of temporal judgment, a shadow of the final judgment.

These is but One Who can provide refuge.

 

Revelation 12 - In this world you will have trouble

Here's the audio of my sermon, from Revelation 12, where my aim was to demonstrate a hermeneutic for apocalyptic Scripture and to press the theme from John 16:33 - Jesus tells us all thing so in Him we will have peace. In this world we WILL HAVE TROUBLE, but be of GOOD CHEER - Jesus has overcome/conquered the world!

Sermon is here 

Genesis 3:14-24; The Consequence of Sin

 

The Consequences of Sin – Genesis 3:14-24

On the Serpent

On the Woman

On the Man

The Garden is closed

The Savior is promised

Holy people, not holy days.

Col 2:16-17 (HCSB) Therefore, don’t let anyone judge you in regard to food and drink or in the matter of a festival or a new moon or a Sabbath day. These are a shadow of what was to come; the substance is the Messiah.

Far too often debate about how to interpret this passage focuses on the phrase “Sabbath day,” rather than seeking to understand the picture painted by the apostle. Countless times, the meaning of what we read in the new testament can be rightly understood by having knowledge of the old testament. So it is which this lesson in Colossians 2:16-17.

The phrase “festival or a new moon or a Sabbath day” must be looked at, not merely the Sabbath day. Paul says “these things,” referring to what was mentioned in verse 16 – food, drink, festivals, new moons, and Sabbath days. The phrase “festival or a new moon or a Sabbath day” shows up in 7 Old Covenant passages, provided below. Please read through them and do not be put off if the words are not in the same order as in Colossians 2 – the picture is the same.

1Chr 23:30-32 (HCSB) They are also to stand every morning to give thanks and praise to the LORD, and likewise in the evening. Whenever burnt offerings are offered to the LORD on the Sabbaths, New Moons, and appointed festivals, they are to do so regularly in the LORD’s presence according to the number prescribed for them. They are to carry out their responsibilities for the tent of meeting, for the holy place, and for their relatives, the sons of Aaron, in the service of the LORD’s temple.”

2 Chr 2:4 (HCSB) Now I am building a temple for the name of Yahweh my God in order to dedicate it to Him for burning fragrant incense before Him, for displaying the rows of the bread of the Presence continuously, and for sacrificing burnt offerings for the morning and the evening, the Sabbaths and the New Moons, and the appointed festivals of the LORD our God. This is ordained for Israel forever.

2Chr 8:12-13 (HCSB) At that time Solomon offered burnt offerings to the LORD on the LORD’s altar he had made in front of the portico. He followed the daily requirement for offerings according to the commandment of Moses for Sabbaths, New Moons, and the three annual appointed festivals: the Festival of Unleavened Bread, the Festival of Weeks, and the Festival of Booths.

2Chr 31:2-3 (HCSB) Hezekiah reestablished the divisions of the priests and Levites for the burnt offerings and fellowship offerings, for ministry, for giving thanks, and for praise in the gates of the camp of the LORD, each division corresponding to his service among the priests and Levites. The king contributed from his own possessions for the regular morning and evening burnt offerings, the burnt offerings of the Sabbaths, of the New Moons, and of the appointed feasts, as written in the law of the LORD.

Neh 10:32-33 (HCSB) We will impose the following commands on ourselves: To give an eighth of an ounce of silver yearly for the service of the house of our God: the bread displayed before the LORD, the daily grain offering, the regular burnt offering, the Sabbath and New Moon offerings, the appointed festivals, the holy things, the sin offerings to atone for Israel, and for all the work of the house of our God.

Isa 1:13-14 (HCSB) Stop bringing useless offerings. Your incense is detestable to Me. New Moons and Sabbaths, and the calling of solemn assemblies — I cannot stand iniquity with a festival. I hate your New Moons and prescribed festivals. They have become a burden to Me; I am tired of putting up with them.

Ezek 45:16-17 (HCSB) “All the people of the land must take part in this contribution for the prince in Israel. Then the burnt offerings, grain offerings, and drink offerings for the festivals, New Moons, and Sabbaths — for all the appointed times of the house of Israel — will be the prince’s responsibility. He will provide the sin offerings, grain offerings, burnt offerings, and fellowship offerings to make atonement on behalf of the house of Israel.

Hos 2:10-11 (HCSB) Now I will expose her shame in the sight of her lovers, and no one will rescue her from My hands. I will put an end to all her celebrations: her feasts, New Moons, and Sabbaths — all her festivals.

Recall Colossians 2, not to let anyone judge us on questions of food and drink, or with regard to a festival or a new moon or a Sabbath because these are a shadow of the things to come, but the substance belongs to Christ.

We know that “the kingdom of God is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit” (Rom 14:17). So our focus is on what remains. This pattern of days refers to all of the holy days of the Jews, from yearly feasts to the weekly Sabbath, and comes from repeated descriptions of the Mosaic ritual as shown above. How does it make sense to claim the weekly Sabbath is not part of this summary? Only by blindly following a systematic theology wherein the Jewish weekly Sabbath has been re-skinned as the “Christian Sabbath” is this possible – but that does make it biblical!

Scripture reinforces this idea, that days are not “holy” in the Christian faith, but a matter of personal conviction. Rom 14:5-6a (HCSB) “One person considers one day to be above another day. Someone else considers every day to be the same. Each one must be fully convinced in his own mind. Whoever observes the day, observes it for the honor of the Lord.”

If you think Sunday is a holy day, observe it for the honor of the Lord. That does not provide a platform to condescend toward those who consider every day to be the same.  As one who is in this latter category, I see the gathering of saints (usually on Sunday) as a holy thing; not the day. Same with the day of the Lord’s resurrection – what took place that day is holy, the day is not.

The Christian faith is not food or drink, holy places or holy days. It is righteousness, peace, and joy in the Holy Spirit, which every child of God should recognize, enjoy, and praise God for His continued goodness towards us. Our predilection with calendars should not color over our focus on the One who saves sinners. 

Saints, not Sinners

While it’s true that saints still sin, we are not called “sinners” in Scripture. 1 Timothy 1:15 is the only place in which a saint is called a sinner, wherein Paul says he is the worst of sinners. Paul was “chief” of sinners – not in the sense that he was worse than others (even after obeying the gospel), but that he was the foremost example showing that salvation is not based on the sinner’s obedience or goodness but totally on the grace of God in Christ. He said he is the foremost sinner, not as a present reality, but as one who won the championship and still holds the record - he is the champion, even though he no longer competes.

In all of the remaining 36 uses of “sinner” in the new testament, all refer to those who are outcast from the Jewish community (in the gospels) or under the wrath of God, such as in Romans 5:8 “But God proves His own love for us in that while we were still sinners, Christ died for us!” Why would Paul claim that he was the foremost sinner in the present tense when every other use of the word refers to those who are not in Christ?

Saints are not depraved – we have a new nature, are new creatures in Christ. We are freed from the domain of sin, wherein sinners who are depraved and cannot will or do anything good are held. We are not free from the effects or temptations of sin, but we have a new Master and His Spirit dwells in us. How can we be depraved when we are willed and equipped to please God? Sinners are not! This does not blow up TULIP, which describes natural man, not redeemed man. Reformed theology often blurs the line between the two realms, peoples, and covenants; failing to recognize what God prophesied and brought to life in the New Covenant.

Ezek 36:24-28 (HCSB) “For I will take you from the nations and gather you from all the countries, and will bring you into your own land. I will also sprinkle clean water on you, and you will be clean. I will cleanse you from all your impurities and all your idols. I will give you a new heart and put a new spirit within you; I will remove your heart of stone and give you a heart of flesh. I will place My Spirit within you and cause you to follow My statutes and carefully observe My ordinances. Then you will live in the land that I gave your fathers; you will be My people, and I will be your God.”

We were once God-haters with hearts of stone, unable and unwilling to do good or seek after God. He removed that heart of stone, have us a heart of flesh, turned us into those who love Him and desire to honor Him. Do we stumble and fall, yes. Are we abandoned by our Savior? NEVER! His Spirit wills and equips us to do what is pleasing in His sight. Depraved? None in Christ are depraved. We are redeemed and clothed in His righteousness.

I care not who hears this - it is God's truth and it sets captives free!

Genesis 3:1-13, The Fall of Man

The Fall – Genesis 3:1 – 13

The Temptation to Sin

The Appeal of Sin

The Nature of Sin

The Exposure of Sin

Plain Man's Pathway to Heave

The Plain Man’s Pathway to Heaven, was first published in 1601 and was one of two books given to John Bunyan by his wife, upon his return home from service in the army. It was reported that this book became Bunyan’s second favorite book, the Bible being his favorite after his salvation.

The Plain Man’s Pathway to Heaven is a valuable book, not only as an historical but as theological tour de force, explaining the errors of humanism, the truth of Scripture, and man’s fallibility in interpreting Scripture.

Plain Man's Pathway to Heaven

Duties of elders and congregation and the promises of God

This was my sermon from the morning of 10 July, in preparation for the installation of an elder at Heritage Baptist.

The text was from Ezekiel 33 & 34 and the three points were:

1. Responsibilities of elders

2. Responsibilities of the congregation

3. The Promises of God. 

Audio is here

It was VERY Good!

The last three days of the first week. Why was it very good?

 

Four Days of Wonder

Here's the message from this morning, Four Days of Wonder, Genesis 1:1-19.

If we are not satisfied with what God put in His record of events, we will end up sitting in judgment on Him. This is not the way, do not walk in it. Trust in what He has revealed and be satisfied therein. This is the way, walk in it.

 

Genesis chapter 1 - an overview of creation

Showing why God's record is credible and natural man's atheistic view is not.

Galatians 3:22-29 - A Short Teaching

 Gal 3:22-29 (HCSB)

But the Scripture has imprisoned everything under sin’s power, so that the promise by faith in Jesus Christ might be given to those who believe. Before this faith came, we were confined under the law, imprisoned until the coming faith was revealed. The law, then, was our guardian until Christ, so that we could be justified by faith. But since that faith has come, we are no longer under a guardian, for you are all sons of God through faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ like a garment. There is no Jew or Greek, slave or free, male or female; for you are all one in Christ Jesus. And if you belong to Christ, then you are Abraham’s seed, heirs according to the promise. 

God’s plan was for everything to be imprisoned by sin to ensure only those who believe would inherit the promise. Only the One who could defeat sin would have reason to boast; all children of promise would have their clenched fist opened up to receive His gift. The Jewish nation was imprisoned by their Mosaic Law until the promised Messiah was revealed. For freedom He came to set the prisoners free!

There are two points in verse 24 that need to be clarified. The NKJV has verse 24 saying, “Therefore the law was our tutor to bring us to Christ.”  The phrase “to bring us to” is not in the Greek; it’s in italics. The Greek says that law was until Christ, the idea of bringing us to Christ is simply not there. The word pedagogue means “disciplinarian,” “custodian,” or “guide.” According to Greek/English Lexicon, “the man, usually a slave whose duty it was to conduct a boy or youth to and from school and to superintend his conduct generally; he was not a ‘teacher’ despite the present meaning of the derivative ‘pedagogue’…When the young man became of age, the guardian was no longer needed.”

The Mosaic Law was a guardian for national Israel, designed to keep that nation until the fulfillment came, until faith came. This code was never meant to provide salvation to the Jews, it was meant to keep the Jews so that from them salvation would come to the world. When Jesus came, in the fullness of time, the Law no longer served this purpose.

All who have been baptized into Christ have put Him on like a garment – clothed in divine righteousness. All fleshly identifications are gone, for Christ is our identity. This is why Paul said he no longer regarded anyone according to the flesh; skin color, ethnicity, culture; all the things men war over are of no value in God’s kingdom. And since we belong to Christ, we are Abraham’s seed and heirs to the promise! All this is from Christ and for His glory.

What the Law could not do and was never intended to do, the promised seed, the offspring of Abraham brought to completion. Christ Jesus, born under the curse of the Law, was obedient to every aspect of the Father’s will so He could bring many sons to glory. Jesus is the promise by which God would fulfill the promises made to Abraham. The covenant with Abraham is foundational to the Christian faith. It was the foundation of the Old Covenant, giving the promise of the One Who would prove Himself to be the cornerstone of the New Covenant.