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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
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by Samuel SeyNote from Phil: Samuel Sey is one of my favorite bloggers, writing—always with keen insights and pithy prose—at "Slow to Write." We've invited him to join the team here. He's weighing the opportunity, so be kind to him—at least until he commits. He recently interviewed me for his blog. I decided to mirror the interview here, because I liked his interview questions so much.I love listening to people. I love learning from people. And the most effective way to listen and learn better, is to ask questions. So today, I'm starting a new series called Seven Questions With. In this series, I will be interviewing some of the most interesting people who shape how we think of Christ, culture, and more.Phil Johnson has been shaping how I think about Christ and culture for years. He is the Executive Director of Grace to You and he has edited John MacArthur's books since the 80s. He is an elder at Grace Community Church in California and is the founder of Spurgeon.org and the blog, Pyromaniacs.net. And I am thrilled to interview him today. I intended on asking him just seven questions, but that wasn't enough. Phil Johnson had too many interesting things to say, so I asked him four more.Sir, you've been a consistent voice against false teaching within evangelicalism for many years. From the first time I read your blogs on Pyromaniacs in 2008 to your appearance at Wretched Radio earlier this week, you've been a strong critic of the emerging church, seeker sensitive movement and the prosperity gospel. Still, I was surprised to hear you say once that "the modern church needs a reformation more than the church of the middle ages."What makes you believe that? And what would this reformation look like?Luther's ire was ignited by Tetzel, a papal fund-raiser who plundered Germany's poor by selling indulgences (false promises of divine clemency). Tetzel was collecting cash to build St. Peter's Basilica in the Vatican, fleecing the poor just to add to the opulence of the Papal See.And look where we are now. Protestant Christianity has dozens of Tetzels who appear on TBN nightly, bilking poor people out of money with the promise of financial prosperity, and TBN festoons all their studios in an even more tawdry style of opulence than that favored by medieval Rome.One of the tools of Tetzel's double-dealing was a trite bit of doggerel: "As soon as the coin in the coffer rings, the soul from purgatory springs." Today's evangelicals have abandoned classic hymnology and psalmody in favor of generically romantic-sounding sentimental love songs that are just as false as (and much more banal than) Tetzel's little rhyme.Evangelicals for the most part have abandoned their Protestant forebears' core doctrinal distinctives in favor of whatever happens to be popular at the moment—political causes, cultural phenomena, memes, movies, methodologies, and other values borrowed from the world. And yet the typical evangelical leader aggressively lobbies for more of this kind of "contextualization" while winking at (or cheerleading for) the dumbing down of our doctrine.You are one of the authors of the Statement of Social Justice and The Gospel, what prompted the statement? Why is it necessary? "Social justice" is well-known terminology borrowed from secular political discourse, with long-established implications. As such it opens the door wide for the ideology that was being promoted by those who coined the term. I'm not suggesting that every evangelical now talking about "social justice" would favor the redistribution of wealth or other Marxist values—or even old-school "Social Gospel" doctrines—but some do go that far and further. (I'm thinking, for example, of Sojourners, the radical remnant of the Emerging Church movement, and scores of angry evangelical "progressives" whose footprints are all over Twitter.)I've always believed it is dangerous and foolhardy for Christians to let secular culture help shape our message and set our agenda. When that happens, it always pushes the gospel to the background while giving center stage to whatever the world is concerned with at the moment. In this case, loud voices are insistent that social justice is a gospel issue. Some have even said those of us who are not on board with the social justice movement don't have the gospel at all. What they then go on to emphasize seems to supplant the good news of the gospel—the promise of forgiveness— with demands, reproofs, and strictures imported from the law.That's spiritually deadly. As I said in a recent blogpost, to treat social-justice activism as an essential tenet of gospel truth is a form of theological legalism. It is not fundamentally different from the teaching of those in the early church who insisted circumcision was a gospel issue.The statement has produced strong reactions. What do you make of the reactions to the statement? What are some of the most encouraging things to come out of the statement? What are some of your new concerns, if any, after the release of the statement? Are there criticisms against the statement that you find helpful?I expected a strong reaction to the statement, even though there's nothing in it that ought to be controversial to anyone who believes the Bible. And in his first response to the statement, Thabiti Anyabwile acknowledged that it contained nothing he could disagree with. I was encouraged by his candor.But the fact that the statement doesn't affirm the rhetoric of the "social justice" movement is enough to make lots of influential people in that movement angry. I expected that. I was surprised, however, by the force of some of the angry reactions. And I was also somewhat caught off guard by the sheer number of people who vandalized the Statement website by pretending to sign the document with profanities and phony names (some of which were overtly racist). It seems some of the champions of "social justice" have a strange idea of what public justice (and obedience to the Second Great Commandment) is supposed to look like.That brings to mind the one new concern I might voice in the wake of the statement's release—namely, that the ideology, rhetoric, and anger currently fueling certain evangelical social justice advocates has already reached an extreme I didn't anticipate. The most radical social justicians (to borrow a term from Darrell Harrison) seem to be predominantly grassroots voices, not people in positions of far-reaching influence. Nevertheless, I fear that such visceral anger (especially in response to a statement admittedly lacking anything terribly controversial) doesn't augur well for the future of the debate.I've been encouraged, however, by the volume of feedback from people who say they are thankful that someone finally put into clear words the concerns that so many of us share.I wouldn't characterize any of the criticisms I've seen as "helpful," except for several critics who have noted that some of the terminology under debate needs to be carefully defined. That's true for both sides. It's the one plea that if heeded well by both sides would help identify who is genuinely committed to biblical principles—and unmask those who might instead have an agenda reminiscent of the "social gospel" fiasco of the modernist era.What do you think will be the outcome of this all? Is the social justice controversy going to be an ongoing issue within the church for a long time? Or is it going to become a non-issue soon?I certainly don't think it will become a non-issue soon. I hope those who support the statement will be patient and hold their ground.My prediction is that those on the social justice side whose commitment to biblical authority is tenuous will react to the Statement in a way that makes their radicalism more obvious. Over time, that will result in a loss of support and momentum for the movement. That's precisely what happened to the Emerging Church Movement in the first decade of the new millennium. And I see many parallels between the two movements.Why do you think evangelicals embraced social justice so quickly? What fault within evangelicalism today made us accept social justice so easily? Was there a precursor to this? What I'm suggesting in my reply to your previous question is that the all-but-dead Emerging Church Movement and the social justice movement have borrowed rhetoric, strategy, and jargon (including "social justice") from the same playbook. In 2010, when the Emerging Church movement seemed to be on its deathbed, I wrote: "With the meltdown of the visible movement, Emergent thinking is being dispersed like so many dandelion seeds into the broad evangelical movement, which was overrun with religious weeds in the first place." The social justice movement is precisely the kind of development I had in mind. And some of the very same evangelical thought leaders and their followers who were angry about my criticisms of the Emergent movement thirteen years ago are now angry at the Statement.I've been reading Charles Spurgeon's words from the Down-Grade Controversy recently, if Spurgeon was alive today, what do you think he would have said about the social justice issue? Are there any words from Spurgeon that relate? Spurgeon and Charles Dickens were contemporaries, so the workhouses and other class disparities that Dickens lampooned in his novels were facts that Spurgeon witnessed up close and deplored. (He famously founded an orphanage to help with the problem.) He was a classical liberal—an advocate of equal rights for all classes. He was openly hostile to the Tory policies of his time that were designed to perpetuate class distinctions and make political hay off tensions between the classes.Yet he strongly believed that Caesar should "mind his own things, and let the things of God alone," and that Christian ministers should tend to their high calling and not become entangled in public arguments about partisan politics. He described himself as "loath to touch politics at all," and when accused of being too political because he addressed certain moral issues, he issued this challenge: "Take the eighteen volumes of the Metropolitan Tabernacle Pulpit, and see if you can find eighteen pages of matter which even look towards politics; nay, more, see if there be one solitary sentence concerning politics, which did not, to the preacher's mind, appear to arise out of his text, or to flow from the natural run of his subject."He went on to say,"For a Christian minister to be an active partisan of Whigs or Tories, busy in canvassing, and eloquent at public meetings for rival factions, would be of ill repute. For the Christian to forget his heavenly citizenship, and occupy himself about the objects of place-hunters, would be degrading to his high calling: but there are points of inevitable contact between the higher and the lower spheres, points where politics persist in coming into collision with our faith, and there we shall be traitors both to heaven and earth if we consult our comfort by slinking into the rear."In keeping with that policy, Spurgeon actively opposed the chattel slavery of the American south. His outspoken stance cost him ministry opportunities (he never came to America, and Southern hostility to his anti-Slavery statements was one of the chief reasons.) It also cost his publisher sermon sales.But there's no reason to think Spurgeon would affirm any position that treats "white privilege" as something to be repented of. He certainly would have abominated the notion that an entire ethnic group, economic class, or nationality of believers—people covered by the blood of Christ—nevertheless need to confess and repent for sins they themselves never committed, but their ancestors may or may not have been participants in. On the question of guilt for one's father's sins, he wrote,"Is it any business of ours to visit the sins of the fathers upon the children? If any think so, we did not write these lines for them. We would not waste our time upon them. We regard them as eligible candidates for the hangman's post. . . ."You are connected to John MacArthur and Charles Spurgeon, what about these men draw you to them? What are their similarities? What sets them apart? I love the bold honesty of both men, and the fearless way they proclaim what Scripture says, without regard to opinion polls or political correctness. Spurgeon's war against modernism certainly fatigued him and arguably contributed to his early death, but he persisted even though practically every influential evangelical leader at that time tried to take a softer line against modernism than Spurgeon. Spurgeon predicted that he would be vindicated by history, and he was right.In a similar way, John MacArthur has been a steadfast opponent of post-modernism. And though I know he hates the conflict, he loves the truth more than he cares for his own reputation. History will vindicate MacArthur just as it did Spurgeon.Both men had long pulpit ministries in a single church for the entirety of their careers. That alone says something about their love for their flock, and vice versa. They share a birthday as well.You've edited most of John MacArthur's books since the 80s, which of the books was your favourite to edit? Why?Probably The Vanishing Conscience. That book introduced me to John Owen on The Mortification of Sin, and it helped purge my thinking of some latent ideas that I had retained from the days when I experimented with Keswick-style deeper-life doctrine as a college student.I've walked into a bookstore that features all of John MacArthur's books, but I can only buy one. Which one should I buy? That's the hardest question so far. I'm torn between Ashamed of the Gospel and The Gospel According to the Apostles. I might lean toward the latter, because it's not just a polemical refutation of Dallas-style antinomianism; it's also a decent systematic study of soteriology. Working on that book was, for me, an unprecedented immersion in gospel truth—the thing that first made me truly serious about doctrine and precision. And it introduced me to historical theology, which became an enduring subject of interest for me.Ashamed of the Gospel was what provoked my interest in Spurgeon. That book conclusively refutes the stylish pragmatism that permeates postmodern evangelicalism. It's also the full-length answer to your question about what John MacArthur and Charles Spurgeon have in common.In your article "A Gospel Issue?", you explained that social justice isn't a gospel issue. What then are gospel issues? How do we determine what gospel issues are? "Gospel issue" is one of those terms that gets thrown around without careful definition—and I suspect that some of those who are most insistent that "social justice" is a gospel issue are purposely vague about what they mean by that, because they frequently equivocate.All true evangelicals confess that the doctrine of justification by faith is a gospel issue. One of the central points Paul makes in his epistle to the Galatians is that if you deny justification by faith, you don't have the gospel at all. Elsewhere, Paul lists the death, burial, and resurrection of Christ "according to Scripture" as primary gospel issues—meaning, again, that if you deny or corrupt any of these, you don't have the gospel.Normally, when we speak of something as a gospel issue, we are identifying truths intrinsic to the gospel message—points of truth you cannot get wrong or deny if you are truly faithful to the gospel. That's what I mean when I say something is a gospel issue—and it's what multitudes understand when they hear the expression. Some people casually apply the "gospel issue" label to just about any idea they think worth defending—and then they justify that usage by saying the idea they are defending is an implication of the gospel.But every enduring truth is ultimately an implication of the gospel in one way or another. And if every truth is ultimately "a gospel issue, then there's nothing distinctive about the gospel—nothing that clearly distinguishes the gospel from the law. That has been precisely the impression people get from most of the evangelical social justice rhetoric. In the article you are referring to I recounted an incident that illustrates why that's such a serious problem. By playing with the expression like that, (by erasing the important distinctions between law and gospel) evangelical social justicians are eliminating a theological clarification without which you can't really even grasp the significance of the gospel.It's hard to overstate how dangerous it is to play fast and loose with the gospel like that. Do you have any questions for me?Is Challies really as sweet-tempered as he pretends to be whenever he's around me?Haha, yeah, he is. Whenever I read James 1:19, I think of Tim. He's the most gentle man I've ever met. When I finally grow up, I want to be like him.
by Hohn Cho"Racist." "Ignorant." "Fools." "Pope MacArthur." "Out of touch." "A pile of conservative ideological rubbish." "Old white evangelical Pastors." "He's got nothing. I can't get why all his followers are so excited. Cult of personality, I suppose." "Their heroes were slave masters." "Pope-like authoritarian leader." "Multimillionaire white man."Such are some of the responses to John MacArthur's introductory article, Social Injustice and the Gospel, a piece so civil and rational and, well, biblical that I'm personally mystified at the shrill and hysterical nature of this type of reaction by some professing Christians.One blogger, in a seeming attempt to rush out a "hot take" to MacArthur's article which he proceeded to spam in numerous places the article showed up, was so quick to speak per James 1:19 that he neglected to notice that he linked to a long-time conspiracy theorist with a plainly obvious axe to grind against MacArthur, as support for questioning of the extent and nature of MacArthur's involvement in Gospel ministry during the Civil Rights Movement! (When this was pointed out, he subsequently took the link down.) Regardless, all of this certainly appears to vindicate James White's prediction that "The Christian SJWs are going to be blowing up the net over the next couple of weeks. Mark my words."I have long believed that Christians who have refused to buy into the viewpoint of many "social justice" advocates are and have always been more than willing to have a civil and rational discussion centered around the Bible with those who would disagree. And yet my perception has been that there is a distinct lack of interest in having such a discussion on the "social justice" side, in favor of mere declarations that their position is right, expectations that the orthodoxy of their position must not be challenged, and a dismissal or even vilification of people who attempt to do so.This is often the case with socio-political movements, because they are typically too busy seeking to mobilize support, defeat opposition, and push forward some goal they deem to be desirable, to stop and consider for a moment whether or not their goals and positions are actually meritworthy. I can understand the reluctance to do this in the world, but in the church, if we are truly to be people of the Book who stand for the truth of the Word, we must take more than mere moments to discuss what the Bible says, understand what it means, and only then act according to our God-given consciences and calling and stewardship.In having this discussion, I appreciated the words of Nate Pickowicz, calling for graciousness. My hope had been the same as Tim Challies, that after well over 50 years of faithful ministry-and nearly 50 of it at the same church-an older man who has been right about so many other issues over the decades would at least have "the credibility [to] gain a hearing." But even if that bare courtesy could not be extended, my prayer has been that people would at least heed 1 Timothy 5:1 and make respectful appeals rather than sharp rebukes... much less puerile and at times even ethnicity-based insults.The initial signs are not particularly encouraging, but our God reigns, and we shall see where He would have us go. Finally, one final word to those who might be on my "side" of the debate, I can understand why some of us might be excited that the discussion many of us have desired to have could actually be happening, but let's also try to moderate and even restrain our impulses toward partisanship and cheerleading. I thought this word from Jacob Denhollander was both gracious and appropriate. And of course, let's also strive to maintain the highest possible standards of Spirit-filled speech, even as we engage in a vigorous debate about the Gospel, Christian orthopraxy, and individual consciences and convictions.Hohn's signature
Temple Baptist Church - 8-5-2018Proverbs 15:13, 15; 17:12Introduction: A. The heart, the soul of man. Self-conscious.B. The spirit, that by which we perceive God. God-conscious.C. A merry heart – doeth good like a medicine. 1. A medicine is something that you take when you feel bad. Medicines, as a rule, make one become healthy once again. 2. When our hearts are merry, we are joyful (not necessarily happy) and our countenance reflects it. Our life reflects it for others to see. “Rejoice in the Lord alway: and again I say, rejoice.” God said, “Let me repeat that for you!”D. A broken spirit – drieth the bone. 1. The marrow of the bone is where our life is found. The bone marrow does so many things but the one that I want to look at is that it produces the blood, which is the life of the flesh. 2. A broken spirit saps the spiritual life out of the believer. Our life is more than physical health. Many physically well people have no life at all.E. All of us have problems, depressing times, and then times when there is nothing wrong, but we choose to just have a bad day. A merry heart is a valuable thing to have.1. A Merry Heart Maketh A Cheerful Countenance – 15:13 - Most people today look like a mule that has been eating saw briers! Every where you go, you see sad faces, hear cursing and complaining! Smiles are contagious!2. A Merry Heart Maketh A Continual Feast – 15:15 - Enjoyment of life! We are so blessed and yet people are still not satisfied and live lives of quiet desperation!3. A Merry Heart Doeth Good Like A Medicine – 17:12 - A smiling face or “drieth the bone!”(a) A medicine soothes. A merry heart soothes us, and our attitude & anxiety is reduced.(b) A medicine reduces pain. A merry heart reduces the pain of hurt feelings, failed expectations and misunderstandings.(c) A medicine makes one feel better, especially when infection is removed. God's prescription for your heart problem isn't just to smile and ignore it but to smile despite it.(d) You are either happy and healthy or depressed and dried out!F. When our spirit becomes “broken,” we cease to be God conscious. 1. We are God conscious when we worship. It is with the spirit and the truth that we worship! A lack of either one causes “will worship,” which is not acceptable to God.John 4:23-24 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. (24) God is a Spirit: and they that worship him must worship him in spirit and in truth.2. What is a broken spirit? It is a self-induced illness! We all realize that God's grace is always sufficient; our strength is made perfect through weakness; God will never leave nor forsake us; and we can trust in the Lord with all our hearts.G. A merry heart or a broken spirit is a personal choice that each of us make each day.HOW TO HAVE A MERRY HEART1. A Merry Heart Comes Through Conversion – You will never be truly happy until you know Christ.Philippians 3:9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:a. Saved - Psalms 9:14 That I may shew forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation.b. Safe - John 5:24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.2. A Merry Heart Comes Through Contentment – 1 Timothy 6:6 But godliness with contentment is great gain.a. Content With Your Lord - Psalms 97:12 Rejoice in the LORD, ye righteous; and give thanks at the remembrance of his holiness. (The Lord has been so good to us!)b. Content With Your Bible - Psalms 119:162 I rejoice at thy word,as one that findeth great spoil.c. Content With Your Wife - Proverbs 5:18 Let thy fountain be blessed: and rejoice with the wife of thy youth.d. Content With Your Possessions - Heb 13:5 Let your conversation bewithout covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.Luke 12:15 And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth.3. A Merry Heart Comes Through Commitment – trusting the Lord in every part of your life. (Whatever my lot thou hast TAUGHT me to say, “It is well, it is well with my soul!”)Proverbs 3:5-6 Trust in the LORD with all thine heart; and lean not unto thine own understanding. (6) In all thy ways acknowledge him, and he shall direct thy paths.2 Timothy 1:12 For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.Psalms 37:5 Commit thy way unto the LORD; trust also in him; and he shall bring it to pass.a. He Is Our Defense - Psalms 5:11 But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee.b. He Is Our Strength - Psalms 28:7 The LORD is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him.c. He Is Our Help – Psalms 63:7 Because thou hast been my help, therefore in the shadow of thy wings will I rejoice.d. He Is Our Rejoicing - Philippians 4:4 Rejoice in the Lord alway: andagain I say, Rejoice.4. A Merry Heart Comes Through Consecration - Matthew 10:39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it. (Lose your life and find it – most people never find their lives because they never lose their lives! “Let me lose my life and find it, Lord, in thee!”)a. Consecration To Service - Luke 9:23 And he said to them all, If anyman will come after me, let him deny himself, and take up his cross daily, and follow me.b. Consecration To Sanctification - Psalms 1:1 Blessed is the man thatwalketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. c. Consecration To Souls – to be soul conscious to not be self-conscious - John 4:35 Say not ye, There are yet four months, and thencometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.Conclusion: God wants you to be happy in this life even though it is full of troubles and sorrows. 1. You will never be happy until you are converted!2. You will never be happy until you are content!3. You will never be happy until you are committed!4. You will never be happy until you are consecrated!
Temple Baptist Church - 7-4-20182 Peter 3:14-18Introduction:A. There is a lot to deal with in these verses as Peter ends this second epistle to the Jews of the Dispersion. I will take my time with them because of their importance in these last days. 2 Peter speaks of the problems that were contemporary with the times in which it was written but also prophetic of the times preceding the coming of the Lord.B. In verse 14, Peter admonishes them to be diligent considering His coming. Most people never give the second coming of our Lord a thought. Allow me to give you proof of this last statement. Do not raise your hands but how many of you woke up this morning thinking that our Lord may come today?C. Our watchfulness or lack thereof will not change the time of our Lord's coming. He is coming again just like He said, and He is coming on time. Our watchfulness is to be diligent for several reasons.1. Diligent because of the importance of our personal, spiritual wellbeing. Self-Conscious. 1 John 3:2-3 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. (3) And every man that hath this hope in him purifieth himself, even as he is pure.2. Diligent because of the importance of the eternal souls of those around us. Soul Conscious. John 4:34-35 Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. (35) Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.3. Diligent because of our reward of lack of reward at His appearing. God Conscious. Revelation 3:11 Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.2 John 8 Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward.D. Peter uses the phrase “found of him” in the verse, not “found in him.” The use of the preposition is important because it causes a significant difference in the meaning of the verse. 1. Positional Sanctification. We who are saved are “in Christ Jesus.” An unchanging position that is established through the New Birth. Positional Sanctification is an act of God that places us in Him through salvation. 2. Practical Sanctification. Practical Sanctification is a continuing act of the child of God in both spiritual growth and practice. “Found of him” is something that we are both capable of and responsible to do. Capable in the sense that God does not ask us to do something that we are incapable of doing. E. Though we are in Christ Jesus, we—to some degree—fail in Practical Sanctification. God wants us to maintain a solid, Christian life!1. Be found of Him in Peace. I will quote one of Barbara's life verses because of its importance in the realm of our peace. I want to look at a verse that we quote often and the verse that follows it. We quote and yet we fear?Philippians 4:6-7 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. (7) And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.Isaiah 26:3-4 Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee. (4) Trust ye in the LORD for ever: for in the LORD JEHOVAH is everlasting strength: (The secret of our peace is meditating upon the Lord and continually trusting in His sovereign control of our lives.)Proverbs 21:31 The horse is prepared against the day of battle: but safety is of the LORD.Proverbs 3:5-6 Trust in the LORD with all thine heart; and lean not unto thine own understanding. (6) In all thy ways acknowledge him, and he shall direct thy paths.2. Be found of Him Without Spot. A “spot” is something that can be seen or observed. We understand that we are not nor, will we be perfect in this life, but our lives should be ones of self-observation, confession, and repentance. Striving to live in such a way as to show others Christ in us.John 8:12 Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.1 John 1:5-10 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. (8) If we say that we have no sin, we deceive ourselves, and the truth is not in us. (9) If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. (10) If we say that we have not sinned, we make him a liar, and his word is not in us.3. Be found of Him Blameless. Do what we can! We may not think that we can do much or make much of a difference, but God only expects us to do what we can.Mark 14:8 She hath done what she could: she is come aforehand to anoint my body to the burying. (This sinful man to whom the Lord had forgiven much, was the only person to anoint the Lord's body for burial! She could not do much, but she “hath done what she could.”)Watchfulness with expectancy has a purifying quality about it. The busyness of these last days has occupied our hearts and minds, giving little time for thought on spiritual things.
Temple Baptist Church - 6-27-20182 Peter 3:10-13Introduction:A. As we get to the end of the Book of 2 Peter, we find the eminent Second Coming of our Lord Jesus Christ and the impending judgement of fallen angels, the unsaved, and the removal of the curse placed upon God's creation. Two things:1. “Looking For” – As God's children, we are excited in anticipation of eternity. A new body, a new home, and a new heaven and earth.2. “Hastening Unto” – It will not be long until time is no more! As we studied in Romans, chapter 8, we found the saved groaning, the creation groaning, and the Holy Ghost groaning. The Lord told John, “Behold, I come quickly.” This does not reference a set time but the suddenness of His coming. In a moment, in the twinkling of an eye.3. “Righteousness” – Sin judged and the curse removed.B. I know that men of God have expounded these verses, but I have never personally heard a sermon preached on the subject. I have never had a pastor who preached through the books of the Bible verse by verse. I believe that this failure (I am not knocking my pastors but explaining the necessity of preaching verse by verse) has led to God's people having a “lack of knowledge” that has hurt their spiritual growth. C. I just want to take a few minutes and look at the sequence of the removal of the curse of sin. The why, when, where, and time of sin's curse removed from God's creation.1. God's creation in all of its purity and perfection. Genesis 1:31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. (Very-vehemence, a superlative; good-beautiful, bountiful, a very good thing, something very special.)Genesis 2:1 Thus the heavens and the earth were finished, and all the host of them. (No theistic evolution: finished, all the host of them.)Job 38:5-7 Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? (6) Whereupon are the foundations thereof fastened? or who laid the corner stone thereof; (7) When the morning stars sang together, and all the sons of God shouted for joy?Psalms 19:1-3 To the chief Musician, A Psalm of David. The heavens declare the glory of God; and the firmament sheweth his handywork. (2) Day unto day uttereth speech, and night unto night sheweth knowledge. (3) There is no speech nor language, where their voice is not heard.2. Sin's entrance and the curse of God's creation implemented. Genesis 3:17-19 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; (18) Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; (19) In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.Genesis 5:29 And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands,because of the ground which the LORD hath cursed.Isaiah 24:4-6 The earth mourneth and fadeth away, the world languisheth and fadeth away, the haughty people of the earth do languish. (5) The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. (6) Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left.Job 25:5 Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight.3. The creation's curse removed, and righteousness restored. There will be a two-fold judgement for sin taking place at the same time:a. The Great White Throne Judgement – Revelation 20:11-15 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. (12) And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. (13) And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. (14) And death and hell were cast into the lake of fire. This is the second death. (15) And whosoever was not found written in the book of life was cast into the lake of fire. (God's judgement for man's sinfulness is Fire!)2 Peter 3:7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. (Peter, timewise, ties the judgement of ungodly men and the renewal of the universe together!)b. The Removal of the Curse of the Heavens and the Earth:1) The Time of the Renewal – Revelation 20:11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. The key to know the time of the renovation is found in Revelation 21:1: “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.”2) The Method of the Renewal - 2 Peter 3:10-13 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. (11) Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, (12) Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? (13) Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. (God's judgement for sin in the heavens and the earth is also by Fire!)
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