Home »

Search Result

Search Results for Bondage

Links

Jesus Christ is the ONLY way to God
Show all results in links

Articles

What The Bible Says - Good Samaritan's Penny Pulpit by Pastor Ed Rice
What The Bible Says Good Samaritan's Penny Pulpit by Pastor Ed Rice
What The Bible Says Good Samaritan's Penny Pulpit by Pastor Ed Rice
What The Bible Says Good Samaritan's Penny Pulpit by Pastor Ed Rice
What the Bible Says, Good Samaritan's Penny Pulpit by Pastor Ed Rice
Show all results in articles 

Videos

Lester L. Roloff was born on June 28, 1914 in Dawson, Texas. He grew up there on a cotton farm. At the age of 12, he was saved, and at the age of 18, he surrendered to the Lord's call to preach. He graduated from Baylor University and attended

From Bondage to Freedom in Christ: Mary Allen, Former Nun - Richard Bennett Interview www.puritandownloads.com The Puritan Hard Drive has been such a superb blessing to me personally and for my ministry, that I lack words to adequately praise the Lord! - Richard Bennett (former Roman Catholic priest, who is now a Calvinist), Berean
A Nun's Story: From Convent Bondage (Sexual Desire, Dating Priests, Rituals, No Bible) to Jesus Mary Allen spent 26 years as a Nun. She gives a personal and very descriptive account of her long life in the convent. Her coming to true Christian salvation many years after convent life is fascinating. Please share this video with family and friends. If
Show all results in videos 

News

Temple Baptist Church - 9-30-2018Romans 9:14-22Introduction:A. With each of these sermons, I need to reiterate the context. National! It is easy to look at these verses and interpret them as “stand alone verses,” and not take them in context. Keeping the context consistent, we rightly divide the Word of Truth.1. In the first message, we saw Paul's Burden for the Nation of Israel. Verses 1-4.2. We the second message, we saw God's Special Blessings upon the National of Israel. Verses 4-5.3. In the second message, we also saw God's selection of the Nation of Israel through the fathers, Abraham-Isaac-Jacob, and the rejection of the two first born sons: Ishmael, the son of Abraham, and Esau, the son of Isaac. God chose Isaac and Jacob through foreknowledge of what these men would ultimately be. B. Notice the Progression of Selection.1. Abraham had two sons by different mothers: Hagar and Sarah. Ishmael was the son of Abraham's flesh and Isaac was the son of God's Promise. God chose the younger over the elder.2. Isaac had two sons by the same mother: Esau and Jacob. Through foreknowledge of the choices of the sons, Esau would Despise the Birthright while Jacob would Desire the Birthright, God chose the younger over the elder. 3. Jacob had 12 sons and became the Father of the Nation of Israel, God's Elect Nation.a) Isaac, the seed through which the Promised Seed, Jesus Christ, would come.b) Jacob, though a supplanter, would become a man who desired the blessings of God.C. The context has not changed as it continues to deal with the Elect Nation of Israel.D. Tonight, we will look at some people mentioned in the text as they are keys to special Protection and Promises given to the Nation of Israel.1. God has providentially protected the Nation of Israel. Isaiah 54:17 No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the LORD, and their righteousness is of me, saith the LORD.2. God has given special promises to the Nation of Israel. Ephesians 2:12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:1. Verse 14. God is not unrighteous! Why would the Holy Spirit even ask such a thing? Because some casual readers may think like the Calvinists, that God is some hateful, unrighteous Creator who makes some people live in hell for all eternity just because He can. GOD IS NOT UNRIGHTEOUS! Calvinism teaches that God is unrighteous, hateful, unloving, and a respecter of persons. That is not the God of the Bible!2. Now, in our text for tonight, we will look at three more individuals. Moses, Pharaoh, and the Potter.3. Verse 15. Why is Moses mentioned in this chapter? Because of the statement that follows: “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.” To fully understand what God meant when speaking this to Moses, you have to read the context in Exodus 33:12-19.Exodus 33:12-19 And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. (13) Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. (14) And he said, My presence shall go with thee, and I will give thee rest. (15) And he said unto him, If thy presence go not with me, carry us not up hence. (16) For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. (17) And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. (18) And he said, I beseech thee, shew me thy glory. (19) And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. (God's mercy was to the Nation of Israel. Though they were not a perfect people, God had selected them as His nation and separated them from all other nations. The statement quoted in Hebrews, if properly interpreted, is meant for Israel as a nation. A peculiar people. It is not meant to be for an individual.)4. Verse 16. God's mercy to nations is not to those who do the best or most, it is to the nation of God's choosing. God's sovereign will in the selection of a nation for His own was His choice to make.5. Verse 17-18. Now we find another individual, though not named. Pharaoh was a name like Emperor that was given to the man sitting upon the throne of Egypt. As goes the Pharaoh, so goes Egypt. Now for a little history.1. Joseph was sold into bondage but ascended to the second most powerful man in Egypt.2. Jacob, called Israel, and family came to Egypt to live during the great famine.3. Joseph was 17 when he arrived in Egypt and 110 when he died. Quickly, after the death of Joseph, a new Pharaoh came to power who feared the Nation of Israel and put the nation in bondage.Exodus 1:7-8 And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them. (8) Now there arose up a new king over Egypt, which knew not Joseph.4. The Nation of Israel remained in Egypt 430 years with close to 350 years in extreme bondage.5. The Nation cried out because of the cruelty of their taskmasters (the nation of Egypt) and God send a deliverer, Moses.Deuteronomy 4:20 But the LORD hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day.6. Nothing says that Pharaoh was reprobate from his birth, but like the other Pharaohs who kept Israel in bondage, he was a hardened man who hated Israel and Israel's God. God raised him up to sit upon the throne because he would not let the Nation of Israel go. God took the heart of a hardened, wicked, God denying, Israel hating man and finalized the hardening process.7. This was done so that God could show His power in Protection and Promise. God brought them out so that He could bring them into the Promised Land.8. Mercy upon Israel and hardening and judgement upon Egypt.6. Verses 19-23. Now, off to the Potter's House.1. Verse 20. “The thing formed” is not an individual person for a nation. “The thing formed” is now asking “him that formed it” a question, “Why hast thou made me thus?” 2. Verse 21. Israel became marred upon the wheel. Israel may have been God's chosen people, but down through the ages they had rebelled against God, hardening their hearts against Him. He therefore had no choice but to direct His wrath against them. An honored vessel turned into a vessel of dishonor.Jeremiah 18:1-10 The word which came to Jeremiah from the LORD, saying, (2) Arise, and go down to the potter's house, and there I will cause thee to hear my words. (3) Then I went down to the potter's house, and, behold, he wrought a work on the wheels. (4) And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it. (5) Then the word of the LORD came to me, saying, (6) O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel. (7) At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; (8) If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. (9) And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; (10) If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them. (Israel would not yield to the work of God and was marred in His hand. They have paid dearly for their rebellion. One day, God's Elect Nation of Israel will once again be wrought on God's wheel as a glorious, obedient nation again.)3. We all have heard the song that says that He didn't throw the clay away. The proper interpretation is not to the individual, it is to the House of Israel! In these verses, God is showing the setting aside of the marred vessel of Israel because of their national rejection of the Messiah (Israel still rejects Jesus Christ), while calling out a Gentile Bride. Then, when God is ready, He will make a new vessel of the Nation of Israel.
by Colin EakinAs the "social justice" juggernaut continues to batter the breastwork of the Church, it would seem to be a propitious moment to look deeper into what the Head of the Church thinks about the issue. Scripture actually gives considerable insight into the thoughts of Jesus regarding the "social justice" movement. And—to the likely surprise of those pushing the movement forward—His words should give them considerable pause.Let's start with the obvious: Jesus does not oppose justice. On the contrary, Jesus is the Originator, Definer, Overseer and Executor of justice (Mt. 12:18, 20). With regard to human interactions, the Bible uses the term "justice" to denote the condition of being impartial, even-handed, and scrupulous, and Jesus explicitly supports such an ethic (Luke 11:42; 18:7-8; John 7:24). Another manner by which justice is understood is moral perfection, and on that score, Jesus is the supreme example (Ps. 145:17). Further, the biblical concept of justice ultimately contends that all its supplicants will get exactly what they are promised, and Jesus guarantees that He will be there at the end, making it so (John 5:27-29).So if Jesus is the author, champion, and living exemplar of all justice, He must be in favor of "social justice"—right? To get an accurate biblical answer to that question we must understand how the modifier compromises and corrupts the virtue. The Bible actually never uses any modifiers for "justice," let alone "social," which in itself should deter those who would speak and reason biblically from use of this term (for this reason, throughout this article the term "social justice" is set off in quotations to indicate its illegitimacy as a biblical term and notion). But because the culture has conjured this idea which the undiscerning Church seemingly cannot resist, it is incumbent upon those who would claim to represent Jesus to understand and discuss its full portent.For our purposes, we will use the following definition for "social justice": "A philosophical and political concept holding that, because all people in this world should have equal access to wealth, health, opportunity and well-being, all people of this world are thus obliged to make it so."You may ask, what's wrong with that? All for one and one for all in striving for equality? Why wouldn't the One who is ultimately bringing "justice to victory" (Isa. 42:1-3; Matt. 12:20) support this effort? The Bible gives us four compelling reasons why He does not:1. "Social justice" misapprehends the eschatonOne text in Scripture giving particular insight into Christ's perspective on the matter of "social justice" is found in Luke 12:13-15. It reads: "Someone in the crowd said to Him, 'Teacher, tell my brother to divide the inheritance with me.' But He said to him, 'Man, who made Me a judge or arbiter over you?' And He said to them, 'Take care, and be on your guard against all covetousness, for one's life does not consist in the abundance of his possessions."Here, Jesus is confronted by a man who has been (in his opinion) deprived of his fair share of an inheritance. From a "social justice" perspective, the man has been wronged, in that he believes he is owed wealth that has not been forthcoming. The man thus appeals to Jesus as an authority figure to find in his favor and correct the perceived injustice. This is a quintessential "social justice" scenario: resources have been appropriated in an asymmetric (therefore, unfair) manner, and the one deprived thus seeks redress.But does Jesus give empathy and succor to the plaintiff? Does He commiserate with the aggrieved brother and come to his aid? Quite the opposite. In fact, Jesus gives the man a curt rebuke. He begins by asking the man why He should be a judge or arbiter in this situation. This response should arouse our curiosity, because as the Bible makes clear, Jesus knows His Father has handed all judgment over to Him (John 5:22, 27; 9:39). His response to the man is therefore puzzling. After all, with all judgment handed over to Him, why wouldn't Jesus be the perfect judge in this, as in all, matters?The answer is twofold. The first has to do with the ordo eschaton, the order of last things. Jesus is here giving a revealing (if indirect) eschatological lesson. Jesus knows full well that His time for judgment is coming, when He will judge the entire world with perfect justice based upon the Word God has given (John 12:48). But He also knows that the time from the fall of Jerusalem and the Babylonian Captivity (605 BC-586 BC) through His time upon the earth and right up to the present is described by God as "the times of the Gentiles" (Luke 21:24; Rom. 11:25). During this period of history, Jesus understands that God's plan is not judgment but salvation. Yes, Jesus is the final Judge of this world, but that comes later. For now, God is still graciously saving sinners through the narrow door of repentance and faith. In His rhetorical query, then, Jesus is deferring present judgment of earthly matters. His desire is that the man might forego the redress of an alleged earthly injustice, and instead prepare his heart through repentance and faith in anticipation of the judgment that is to come.Many evangelicals who pander to ideas of "social justice" operate from an erroneous postmillennial eschatology. To their way of thinking, the earthly kingdom Jesus is promised to bring (2 Sam. 7:12) has already been inaugurated with His first appearance, and it is thus up to His followers to implement its form. And when one convolutes the Bible's prophecies regarding the present and future ages in this manner, the fallout is naturally erroneous fixation on the redress and reparation of inequalities in the here and now. But that is not what the Bible says about God's intent in the present, nor in the future. God will indeed bring to fruition the promised earthly kingdom of Christ (Rev. 20:1-6), but He will do it without need of any human partnership (Acts 17:25), and only when the sum of those who are appointed to eternal life believe (Acts 13:48). For now, Jesus as Judge and Arbiter of the world is on hold, being mercifully delayed, "until the fullness of the Gentiles has come in" (Rom. 11:25). Jesus' just judgment of the world is coming, but—in God's inexplicable and extraordinary love, mercy and grace—He continues to delay that day, such that "now is the day of salvation" (2 Cor. 6:2).2. "Social justice" often arises from sinful impulseThe second reason why Jesus defers to judge in this man's case is found in the continuation of Jesus' remarks to the crowd (v. 15): "And He said to them, 'Take care, and be on your guard against all covetousness, for one's life does not consist in the abundance of his possessions.'" Here, Jesus unequivocally ties concern over earthly inequalities with the potential for sin—the sin of covetousness. And His implication is blunt: the focus upon earthly inequalities, even with the intent of their amelioration, by its nature introduces the possibility of covetousness. Jesus is saying that those obsessed with rectifying worldly inequalities as they pertain to themselves should first reflect about a possible covetous impulse.The Holy Spirit (through James) then elaborates on this idea (James 4:1-2, 4-5): "What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel . . . You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore, whoever wishes to be a friend of the world makes himself an enemy with God."So, Jesus claims that those obsessing over their unfair or unequal treatment in this world must guard against covetousness, and the Spirit through James says covetousness lies at the core of fights and quarrels as to who has what and who does not. This link is no mere coincidence. The rancor and invective that so often attend plaintiff demands for "social justice" lie in stark contrast to the fruits of the Spirit-led life, as laid out in Galatians 5:22-23, and this passage in James identifies the core reason for this. The Bible is clear: whenever there is a focus upon remediation of earthly inequality, covetousness may very well lie at the source, and when it does, acrimony and outrage often result.Notice, too, how the Spirit through James goes on to associate covetousness with friendship with the world. This also is no coincidence. Not only do the evangelical champions of "social justice" often carry with them a misguided eschatology, but also quite commonly a penchant for the favor of the world. In fact, when one looks out over the sea of modern evangelicalism to those at the helm of the S.S. Social Justice, one finds a remarkably common deference to culture and desire for its approval. Today's most prominent evangelical crusaders for "social justice" almost always seem to be those most eager to be received well by the secular docents of modern-day politics, academia, business and social media, and this passage from James helps to explain why.3. "Social justice" misapprehends human nature and its fundamental needThere is a third reason Jesus opposes "social justice", and that is its failure to apprehend the Bible's description of human nature. In Luke 19:10, Jesus declares, "For the Son of Man came to seek and to save the lost." And who are the lost? Jesus' answer is clear: they are the spiritually "harassed and helpless, like sheep without a shepherd" (Mt. 9:36; Mark 6:34). They are the spiritually poor prisoners, blind and oppressed (Matt. 5:3; Luke 4:18). And from the days of the early Church until recently, it has been understood that the manner by which Jesus saves the spiritually lost is through gospel evangelism by those whom He has already spiritually saved.But all this is now being challenged on the evangelical "social justice" front. No longer are the "lost" being defined on a spiritual basis, but on economic and/or sociological terms. And no longer is the manner by which Jesus saves the "lost" through a call to "repentance and the forgiveness of sins" (Luke 24:47), but rather through His purported desire that earthly injustices be remedied, including (and perhaps preferably) through governmental policies and programs. This is exactly how neo-Marxist dogma is now being foisted upon an unsuspecting Church under the guise of "social justice."A natural corollary of this development is that those to be involved in "evangelism" no longer must be "born again" in a "saved from sin" sense, but merely must exhibit interest in bettering the material and social conditions of the disadvantaged around them. Whereas in the past, people were required to "believe in order to belong," it is somehow suggested that they might now "belong" regardless of belief. But Jesus knows that the heart of the unredeemed is "deceitful above all things and desperately sick" (Jer. 17:9), that the mind of the unredeemed is "darkened in [its] understanding, alienated from the life of God because of the ignorance that is in them" (Eph. 4:18), and that the will of the unredeemed is to "do their father's [the devil's] desires" (John 8:44). Given all that, Jesus knows that the real need of the unregenerate sinner—regardless of race, wealth, or any other earthly designation—is heart, mind and will transformation via (Luke 24:47) "repentance and the forgiveness of sins"; in a word—salvation. Not only that, given that salvation only comes from belief, under no circumstances could an unbeliever ever contribute in a positive sense to the saving work God is doing in the world today.One passage plainly detailing the above is John 7:38-39, where Jesus declares: "Whoever believes in me, as the Scripture has said, 'Out of his heart will flow rivers of living water.'" Now this He said about the Spirit, whom those who believed in Him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified."Here, "rivers of living water" is participation in God's work in the world, about which Jesus stipulates the following: penitent belief yields the indwelling Spirit, which in turn yields power for the spiritual work God is doing. Only in that order. As Pastor John MacArthur has phrased it, one's position in Christ establishes one's practice for Christ, and never the reverse. Given this, how then could Jesus back a movement that obsesses over the material and/or sociological condition of the sinner but cares little for how that sinner might be forgiven and granted eternal life?The condition of the unredeemed is described in the Bible (Rom. 8:5-12) as living "in the flesh," about which it makes the following clear and unmistakable designation (Rom. 8:8): "Those who are in the flesh cannot please God." Ever. It is a travesty of Christ's teaching that a church could leads its members in works of "social justice" without telling them of their need to be redeemed, and how this might be accomplished. It is a travesty of Christ's teaching that a collection of earnest but unredeemed "Jesus-followers" might pursue good works to assist the disadvantaged, while at the same time having no clue as to how both they and those whom they serve might be saved from their sin.4. "Social justice" conflicts with the Church's true taskA final and related reason Jesus opposes "social justice" is that it directly undermines the primary task of the Church. To see this, one must understand the primary purpose of the Church is to declare God's Word, and that the summary purpose of all biblical instruction is the following: to present God's righteous standard to all sinners (Matt. 5:48), to drive those sinners to despair at their inability to attain the righteousness demanded of them by a holy God (Lev. 11:44-45; Gal. 3:10-11, 19-24), to have those sinners cry out for mercy to that same gracious God for a pardon from their sin (Luke 18:13-14), and to have faith that God will, as promised, apply to them the righteousness of Christ, who lovingly bore their sins upon the cross (Isa. 53:10-11; 2 Cor. 5:21). That is the crux of the gospel, the one and only message of the Church, and notice it hinges upon a requisite contrite spirit (Isa. 57:15).But when the Church reorients its focus to concerns regarding "social justice," it short-circuits and inverts this entire process. No longer is the sinner a perpetrator; now he or she is a victim. No longer does the sinner plead for mercy to a gracious and forgiving God; now he or she is owed something from Him, or at least from the world He oversees. No longer are sinners "poor in spirit" and thus eligible for the kingdom of God (Matt. 5:3). Now they are casualties of tyrannical forces that exploit and subjugate them in a bondage of oppression, against which they must rage until scores are settled. The upshot? Instead of sinners acknowledging and repenting of their sinful condition, they are now emboldened to seek recourse against as many injustices as they can identify. Gone is the meek and humble spirit that ultimately inherits the earth (Ps. 37:5; Mt. 5:5). In its place is a spirit of victimization, rebellion and retribution.It is for this reason that, across the landscape of modern-day evangelicalism, one tends to find an inverse relationship between interest in "social justice" and interest in evangelism in its historic understanding. In a very real sense, the entire mission of the Church is being hijacked. Among those on the evangelical forefront of the "social justice" movement, the talk is no longer about how sinners might avoid eternal damnation in hell, but how they might gain temporal reparation for past and present injustices."Social justice" carries with it the implicit idea the sinner in this world is owed something by someone, but that idea is completely foreign to Jesus. Even among His redeemed, Jesus claims they are owed nothing in this world (Luke 17:7-10): "Will any one of you who has a servant plowing or keeping sheep say to him when he has come in from the field, 'Come at once and recline at table'? Will he not rather say to him, 'Prepare supper for me, and dress properly, and serve me while I eat and drink, and afterward you will eat and drink'? Does he thank the servant because he did what was commanded? So you also, when you have done all that you were commanded, say, 'We are unworthy servants; we have only done what was our duty.'"Jesus' point is clear: if even those who are a part of His kingdom are mere "servants," with no rights nor entitlements other than to consider themselves as ever-unworthy and thus duty-bound to their Master, how much more so would this apply to those on the outside looking in? It has been written elsewhere that if the parable of the Prodigal Son had been set in the age of "social justice," the son would have never returned home to his father. And why should he have? Once apprised that he was not an ungrateful, impudent, hedonistic fool in need of repentance and humble submission to his Father, but rather a victim of external, impersonal, malevolent forces stemming from unfair societal arrangements, his path would have led not to the true home of his Father's embrace and promise of eternal life, but rather to the false embrace of "social justice" promising entitlements to dampen his fall. Gone would be any notion of regret or remorse at his sin. In its place, as result of his "social justice" reeducation? Only indignation, resentment, and perpetual rebellion.Conclusion: What Does Jesus Offer?With the biblical record so consistently opposed to the zeitgeist of "social justice," it should appall the Church that it could be so easily and so harmfully beguiled as it has been. Jesus offers the sinner not a list of earthly entitlements to be pursued and defended at all costs, but rather inexplicable love and mercies despite that same sinner's enmity (Lam. 3:22-23; Rom. 5:8,10; 8:8). Jesus doesn't offer the sinner the right to claim victimhood and redress against earthly injustices, but only the right to claim eternal unworthiness for His promise of eternal life. The Church is called not to a mission of political and economic lobbying for the betterment of this world, but a mission calling sinners to repentance for their betterment in the next (Luke 5:32). As to worldly arrangements and the goals of "social justice" devotees, Jesus wondered (Matt. 16:26), "What does will it profit a man if he gains the whole world and forfeits his soul?" May God raise up within His Church those who know the answer to this question, and from that answer might clarify the true gospel from its "social justice" corruption.Dr. Colin L. EakinPyromaniacDr. Eakin is a sports medicine orthopdic surgeon in the Bay Area and part time teacher at Grace Bible Fellowship Church's Stanford campus ministry. He is the author of God's Glorious Story.
As Moses led the people of Israel away from their bondage in Egypt and to the land God had promised them, they were not alone. God escorted them. He manifested Himself by a pillar of cloud by day. At night, He made His presence known as a pillar of fire. “And the LORD went before Read More
Barack Obama and John McCainOne doesn't have to have a university degree in political science or pour over electoral maps from the last few elections to realize that the name of our great nation is quickly becoming a misnomer. There are, and have been for several years undercurrents of globalism that dare to chip away at our sovereignty as a nation. Cries for the demise of unilateral action ring from many quarters. From the United Nations Headquarters in our own nation, lectures abound from our enemies about the need for diplomacy and cooperation.From this, one thing is clear: Everyday we inch closer to new doors of division. Our enemies know that a divided house cannot stand. Therefore, I posit, that we now more resemble the Polarized States of America, rather than the United States of America. With the northeast and west coast as blue as the sky and the center and heart of our republic as red as the blood shed that forged her over two hundred years ago. There no longer exists a common goal or direction, but rather a series of cyclical battles over control of the White House, courts, and legislature. Race, religion, economics, and sexual orientation all now divide a nation that once looked through the lenses of our founding fathers and said, in unison - “We the people, in Order to form a more perfect Union...” Who were those people? Citizens, not guests. That more perfect union has been replaced for political correctness and an ever-growing desire to be just like the rest of the world. Let me remove any ambiguity – what made us great for so long is that we were different from the rest of the world. Our policies were different. Our leaders were different. Our determination to succeed was different. We were welded together by common convictions which helped define us as Americans. Therefore, let's not cry again to return to the Egyptian bondage of excessive taxation. Please don't pine for the European system of socialized medicine. Wipe completely from our imaginations a Shariah, and thereby radical, Islamic system of finance for a nation whose forefathers founded it upon the Holy Bible itself.  The great melting pot has boiled over. Today, people no longer know what it means to be an American. “One nation under God, indivisible...” Remember? But, now even that is taboo. Educators, right now, are in the process of putting the Pledge of Allegiance in the same moldy closet as common sense because of the possibility it might offend someone who happens to be a visitor in our country. We will soon be led by a president who has a public record of disrespect toward our national anthem, and not many people seem to care. Political correctness has parsed every thought and threatens to emasculate those who actually try to secure the blessings of liberty to ourselves.Yet, for this I will be accused of spewing hate, of being a zealot who isn't really patriotic. Yet, much better men than I have been accused and have suffered more than a few measly barbs in the form of jeering words. Water – meet duck's back. If in today's upside down culture, standing for core beliefs and biblical principles held by so many bygone Americans makes me a zealot, then so be it. I'll gladly stand, guilty as charged.Yours for Portugal,Bro. Michael Andrzejewski Bro. Michael Andrzejewski currently serves with his wife and five children as a missionary to Portugal and is sent out of Milledgeville Baptist Church in Milledgeville, TN.  For more information about their ministry please visit MBC Portugal Missions.  
Show all results in news 

FamilyNet Top Sites Top Independent Baptist Sites KJV-1611 Authorized Version Topsites The Fundamental Top 500 The Baptist Top 1000 The Best Baptist Web Sites at Baptist411.com

Powered by Ekklesia-Online

Locations of visitors to this page free counters