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Part 01 Prolegomena
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
Your weekly Dose of SpurgeonThe PyroManiacs devote some space each weekend to highlights from the lifetime of works from the Prince of Preachers, Charles Haddon Spurgeon. The following excerpt is from The Metropolitan Tabernacle Pulpit, volume 41, sermon number 2,415, "The believer's heritage of joy." They testimonies have I taken as an heritage for ever; for they are the rejoicing of my heart. Psalm 119:111"A man's mind is rich very much in proportion to the truth he knows." He who knows the Word of God is mentally rich, he has a large heritage. There are persons, I am told,—deists—who believe in God, but who do not believe in the Word of God. They believe, then, in a God who has never spoken, a silent God, a God who has, at any rate, never spoken to his noblest creatures most capable of understanding his mind. To them, God is one who remains locked up for ever in exclusiveness, except so far as his works may reveal him. I think there are many difficulties in the way of receiving such a theory as that. Whatever difficulties there may be about God having spoken to us, and given us testimonies,—and that is the meaning of the word in our text,—there are none so great to overcome as this one would be, that, through all these ages, so many men have sought after God, and so many craving hearts have yearned to find God, yet he should have suffered six thousand years at least to pass, and should never have spoken to men a single word that they can understand. Now, so far from accepting that theory, I believe this Word of God to be God's testimony, God's speech, God's declaration about himself and about many other things that his creatures need to know,God's witness-bearing to us, out of the depth of his divine knowledge, that we may know and understand and see things aright. And I say, and I am sure that many of you will say with me, these speeches of God, these revealing of God which I find in these two books of the Old and the New Testaments, are my heritage. I rejoice to accept them as the estate of my mind, the treasure of my thought, the mint of the heavenly realm, the mine from which I can explore fresh veins of thought as long as I live, claiming all as my heritage forever. I have been preaching the Word of God these six-and-twenty years in this one place to very much the same congregation all the while; and if I had been obliged to preach from any other book, I should have worn it threadbare by this time; but the Bible is as fresh to me to-day as when first I began to speak from it as a boy, and preached to you from it as a youth. It is an inexhaustible heritage of mental wealth to the man who will accept it, and give his mind to the study of it. Look at the doctrines, the precepts, the promises, the prophecies, the histories, the experiences,—it is no use for me to try to map out this estate, it is so large.As a great heritage of mental wealth, it makes every man who receives it, however illiterate he may be upon other subjects, a wealthy man spiritually, while they who discard it become poverty-stricken in mind, whatever else of mental attainments they may possess.
“But the fruit of the Spirit is love, joy, PEACE …” Galatians 5:22, where “peace” the last member of the first triad of these marvelous graces! (Three “sets” of threes! Do you remember the recent Lesson on the “order” of this list?) And what a rich heritage this noun “peace” enjoys. The word is “eirene” […]
With my own suggestions about what seminarians should be readingby Phil JohnsonBefore I get into what I'm about to write, I must issue a word of apology and explanation for the paucity of fresh posts since we fired the blog back up. I did, of course, say that we won't necessarily be posting daily, but I wasn't intending to have gaps of total silence as long as we've had between the previous non-Spurgeon blogpost and this one. My travel schedule has had me out of the office more than I was there in August; I'm trying to juggle and meet other important deadlines; and I'm older and slower than I was in blogging's heyday. Which is to say the molasseslike pace of the revived PyroManiacs is entirely my fault. I have a handful of posts by other contributors already in the pipeline. I've just been too busy to format and post them. I hope to get those moving starting tomorrow. (I've had some of them since before I went to Finland. So I'm jumping the queue in order to get this post online today. Please forgive me.)aster's Seminary (TMS) alumnus Terence Jones posted (at "SBC Voices" !?) a response to John MacArthur's introductory post in what promises to be an extended discussion of the recent evangelical preoccupation with "social justice."Terence, whom I don't know, decided to take a personal slap at me, implying that I have somehow singled him out as a "black sheep." (The quotation marks are his, as if he was citing something I wrote.) For the record, I've never said a word about Terence until now. Moreover, I haven't categorized anyone as a black sheep for holding a different view from mine on "social justice." (Not only have I not written off any individuals with such a dismissal; I haven't smeared any people groups with negative generalizations—in contrast to those who casually throw out expressions like "upper middle class, Republican-leaning white men" in cracks they make about people whom they've never had a real conversation with.)Anyway, Terence seems to be saying John MacArthur is wrong about "systemic racism"; that racism is indeed a deeply-ingrained problem at The Master's Seminary; and that the stubborn proof of that charge (one of "the truths that Dr. MacArthur's social justice series won't change") is revealed in the lists of required reading students are subjected to. Why is that proof of systemic racism? Because those lists have not been organized by a quota system to ensure that all ethnicities—nay, black theologians—are properly represented. Terence says he stifled seven years of seething anger rather than share his concern publicly over this issue. The main physical injury he describes came from the biting of his own lip.I'm not making that up. Seriously, if Terence Jones is trying to portray TMS as a bastion of institutional or systemic racism, he fails miserably. He doesn't cite a single incident of anyone connected with the seminary who ever displayed so much as a hint of racial animus. He doesn't suggest anyone even remotely connected with the seminary has even a tincture of sympathy with white supremacist attitudes. I know for a fact that the truth is the opposite: racism—even subtle expressions of scorn or contempt based on skin color or ethnicity—would not be tolerated at the seminary. The school has in fact graduated dozens if not hundreds of men from a very wide variety of tongues, tribes, and nations.Now, here I have to make a disclaimer. I'm not employed by or connected with The Master's Seminary in any way. In fact, I'm sure there are faculty members there who would be happy for me to make that disclaimer as emphatically as possible. I have zero input or influence when it comes to the curriculum, class content, or assigned reading lists at TMS. I never even get to meet most of the men who study there. (My office is 22 miles away from the seminary.)Indeed, I have had my own private concerns about TMS's required reading lists over the years. Frankly, for my money, there don't seem to be enough truly classic works. Seminarians' required reading tends to be pretty thin on primary sources: works written by (not about) the Church Fathers, Augustine, Athanasius, Anselm, the magisterial Reformers, Puritan writers, Particular Baptists, and the Dutch Reformed. Many seminary graduates sound to me as if they've been completely overexposed to contemporary writers, counseling theory, books on methodology rather than theology, and books dealing with fleeting contemporary issues rather than the truly important battles against persistent heresies that they would learn about if they read more historical theology. Terence's obsession with modern notions of racial quotas is a fitting example of this.I mentioned the Dutch Reformed heritage. That category of theological literature is loaded with classic works that seminarians really need to have some familiarity with, but few do. Which is to say I think Joel Beeke probably has as much reason as Terence Jones does to have spent "many a days" weeping and ranting "behind closed doors" in a TMS professor's office. As a matter of fact, I have a Bogan friend (GTY's only employee from down under), a TMS alum named Cameron Buettel, who has spent many a day whinging in my office over the dearth of Aussie writers on the TMS required reading list. Frankly, I think Cameron's just being a sook.What Terence Jones's article actually reveals is how gossamer thin are the actual complaints of those so eager to condemn Reformed and evangelical Christians as systemically unjust. I think John MacArthur is exactly right: evangelicals who think of themselves as "gospel-centered" need to get back to the actual gospel and stop these incessant attempts to blend gospel truth with whatever happens to be popular in secular discourse at the moment.
Your weekly Dose of SpurgeonThe PyroManiacs devote some space each weekend to highlights from the lifetime of works from the Prince of Preachers, Charles Haddon Spurgeon. The following excerpt is from According to Promise, pages 28-30, Pilgrim Publications. "If my reader would feel freer and more at home in society than in the church of God, let him know assuredly that he belongs to the world, and let him not deceive himself."Isaac and Ishmael lived together for a time. The self-religionist and the believer in the promise may be members of the same church for years, but they are not agreed, and cannot be happy together, for their principles are essentially opposed. As the believer grows in grace and enters upon his spiritual manhood, he will be more and more disagreeable to the legalist, and it will ultimately be seen that the two have no fellowship with one another. They must separate, and this is the word that will be fulfilled to the Ishmaelite: “Cast out this bond-woman and her son: for the son of this bond-woman shall not be heir with my son, even with Isaac.” Grievous as the parting may be, it will be according to the divine will, and according to the necessities of the case. Oil and water will not mingle, neither will the natural man's religion agree with that which is born of the promise, and sustained by the promise. Their parting will be only the outward result of a serious difference which always existed.Outwardly, and in this present life, the heir of the promise did not appear to have the best of it. Nor, indeed, should this be expected, since they who choose their heritage in the future have, in fact, agreed to accept trial in the present.Isaac experienced certain afflictions which Ishmael never knew: he was mocked, and he was at last laid on the altar; but nothing of the sort happened to Ishmael. You, who like Isaac are the children of the promise, must not envy those who are the heirs of this present life, though their lot seems easier than your own. Your temptation is to do so; even as the Psalmist did when he was grieved because of the prosperity of the wicked.There is in this fretting a measure of running back from our spiritual choice: have we not agreed to take our part in the future rather than in the present? Do we rue the bargain? Moreover, how absurd it is to envy those who are themselves so much to be pitied! To lose the promise is practically to lose everything; and the self-righteous have lost it. These worldly professors have no spiritual light or life, and they desire none. What a loss, to be in the dark and not to know it! They have enough religion to make them respectable among men, and comfortable in their own consciences; but this is a sorry gain if they are abominable in the sight of God. They feel no inward fightings and wrestlings; they find no contention of the old man against the new; and so they go through life with a jaunty air, knowing nothing till their end come. What wretchedness to be so besotted! Again, I say, do not envy them. Better far is the life of Isaac with its sacrifice, than that of Ishmael with its sovereignty and wild freedom; for all the worldling's greatness will soon be ended and leave nothing behind it but that which will make the eternal world to be the more miserable.
Temple Baptist Church - 6-17-20181 Kings 21:1-16Introduction:A. We have just read an old familiar story about a man of integrity. A man who thought that his heritage was of far greater worth than money. Naboth died for his decision to not “sell the farm.”B. First, I want to give a little typology found in this story.1. Ahab, a wicked king, is a type of Satan and the world.2. Naboth is a type of the people of God.3. The vineyard is a type of church.4. The “inheritance of my fathers” is the antiquity of his forefather's vineyard.5. Naboth's death is a type of the price paid for the inheritance of the vineyard.C. A wicked King desired to buy an old vineyard that was adjacent to the palace. 1. I wonder how many times Ahab looked out at this beautiful vineyard and desired it. Ahab was not a vine dresser! There came a day when Ahab decided to make Naboth an “offer that he could not refuse.” I do not think that Ahab offered him less than it was worth because money was no object to the king. He thought that Naboth would certainly sell to him because he was the king and the offer seemed fair. Naboth refused! He refused because it was his inheritance of his family's heritage. 2. Naboth's refusal was a “slap in the face” Ahab. Ahab was sad in spirit because of Naboth's refusal. Jezebel devised a plan to end Naboth's life and take the vineyard.D. I want to give an analogy of our day that represents this story well.1. Harrison Bridge Road intersects with Fairview Road in Simpsonville. Fairview Road has been one of the fastest growing in the upstate as businesses have jumped up everywhere. There are quite a few new housing developments along the road: homes, condominiums, and apartment complexes. High dollar property!2. In close proximity to the intersection that I referred to, there was a huge farm. Beautiful rolling hills, a pond, a home, completely fenced in with plenty of cattle. For a number of years, I watched that farm with interest because of the rising price of acreage and the dwindling amount of open property for builders to buy and sell.3. I was thrilled every time that I took the back way home and passed that old farm! I knew that numerous offers had probably been made and the price, no doubt, in the millions. I knew that some older people probably lived there, and it was the homeplace that children were raised in and not grown children and grandchildren still visited.4. Every time I saw it, I thought, hold out!! I made mention of it to Barbara more than once and I did not want the owners to “sell the farm.” It was a constant reminder of a time now gone and a family home place that could be visited.5. Now, the farm is gone, and condos, apartments, and housing are on the land. Home gone, pond gone, cattle gone, fences gone, and family gone. Someone “sold the farm.”E. Just bear with me for a few minutes. 1. I was raised at 710 Railroad Street in Earlington, KY. I little coal mining town nestled in the “heart of the coal fields.” Our home was rundown when Dad bought it. I remember Dad sitting on the floor joists working as he leveled the floors (as much as could be leveled) and put down beautiful hardwood floors. 2. In size, it was a modest home with just four rooms and a bath. Dad took a walk-through closet and made a small bedroom. It was home to Mom and Dad along with three boys and one special little girl. The year that Barbara and I married, Dad sold the house and bought one in Morton's Gap, KY but—to me—it was never home. I never lived there. 3. I still go by the old house on Railroad Street that needs to be bulldozed, stop and try to look in the windows. The memories of my childhood flood back but it is now just an old empty shell of a house that has become an eyesore. To the world, it is just an old house that is no longer inhabitable because dad “sold the farm!” But, while it stands, it will always be home.4. Around 1990, mom sold our little farm. I now go back, and the old cabin is gone and all is in ruins. The memories flood back with a bitter-sweet feeling of the glory of its past and the ruins of its present. Mom “sold the farm!”F. Throughout the Bible, we find people who “sold the farm.”1. Adam and Eve sold out for the knowledge of good and evil.2. Esau sold out for a bowl of pottage.3. Achan sold out for a wedge of gold, a bag of silver, and a Babylonish garment.4. Samson sold out for a loose living woman.5. Judas sold out for 30 pieces of silver.6. Demas sold out for the love of this present world.G. Why can we not “sell the farm” at Temple Baptist Church. Satan wants to destroy it and the world would love to have it!1 Because of the Change. Verse 2. “that I may have it for a garden of herbs” a “Herb Garden” instead of a fruitful vineyard. I am not against herbs, but I believe that the change from a well dressed vineyard to a garden of herbs was a serious downgrade. If Temple Baptist Church ever decides to accept the price offered by the world (more people, more money), there will be a swift—radical change. a. The music will change. There will be a “praise leader” and “praise band” to disgrace our pulpit.b. The Old Paths of our fathers will give way to the New Paths of this modern age. c. Casualness will replace respectfulness and the sanctuary will become a place of multi-tasking. The hallowedness of the church grounds will be gone.d. The “must” of worship in spirit and truth will become the worship of “another” spirit with little or no truth.e. The “Gold Standard” of the King James Bible will give way to the corruption of the new versions that add to, take away, and diminish the Word of God.2. Because of the Cost. Verses 2, 6. “Give me thy vineyard for money; or else, if it please thee, I will give thee another vineyard for it: and he answered, I will not give thee my vineyard.” Money cannot buy what we have: the best church that I have ever been a member of. a. A unity that have not found in any other. The peace of God here that passeth all understanding. A fellowship so sweet that we consider each other family with a bond that cannot be broken. A love and fellowship that cannot be bought at any price. If we ever “sell the farm,” what we now enjoy and take for granted will change.1 John 1:3-7 That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. (4) And these things write we unto you, that your joy may be full. (5) This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. (6) If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: (7) But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.b. A pulpit that will not be compromised. Men who ascend into this pulpit are clean men, King James Bible men, God's men! I thank God for a people who will allow God's man to preach the unsearchable, unchanging truth of an old King James Bible. If we ever “sell the farm,” the pulpit will be gone!c. Missionaries that know, love, and pray for us will be gone. We have supported many of these missionaries for over 30 years, many over 20 years. We know them, and they know us! Good missionaries will drop Temple Baptist Church if we ever “sell the farm.”d. If we “sell the farm,” the cost will be greater than we could ever imagine.3. Because of the Children. Verse 3. “The LORD forbid it me, that I should give the inheritance of my fathers unto thee.” a. As the vineyard once belonged to the fathers, now belonged to Naboth, it also belonged to Naboth's posterity! “Fathers” is plural and is to be understood that the vineyard had been in the family for many generations. b. Though they are young and have little or no say, Naboth would be selling “the children's farm!” The place of their childhood; the stability of their spiritual well-being; their roots. Though some move off, some stay and will raise their children here.c. Thus it is with the church if we “sell the farm.” When our children and grandchildren decide to visit, the church that they were brought up in will only be a memory. I wonder what the little farm family's children and grandchildren think when they drive by the old homeplace on Fairview Road? d. Our church is not the most beautiful or the most expensive, but it is ours! It is not only ours but also belongs to our children and grandchildren.Conclusion: The farm on Fairview Road is but a fading memory; our family home in Kentucky along with the little farm are but a fading memory. Let us keep our church for ourselves, our children, and for a light along the highway.
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