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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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Lester Roloff - That Dirty Crowd Called "Mainstream Media" Lester Roloff was born on June 28, 1914, to Christian parents in Dawson, Texas. Raised on a farm, he learned the value of hard work at a young age. In his early teens he was saved and later committed his life to becoming a preacher. He knew he needed
JB Buffington - Full Time Christianity (Pt. 2 of 4) Be sure your sin will find you out! This is one of the most misunderstood statements in all God's Word. Moses is speaking of one particular sin, that being a stubborn refusal to wholly follow the Lord! There are many sins that go unexposed here on earth
Ed Devries - Do You Really Believe In Hell? (Pt. 2 of 2) DO YOU REALLY BELIEVE IN HELL? HELL IS REAL! The Bible teaches us a lot of things about Hell. In fact, Jesus, for every sermon He preached on Heaven, He preached two on Hell. Jesus preached a lot about Hell. He preached on Hell more than any other
JB Buffington - Parent Sponsored Delinquency (Pt. 3 of 5) Younger Generation More Prone to Immoral Behavior, Survey Finds Young adults under 25 are more than twice as likely as all other adults to engage in behaviors considered morally inappropriate by traditional standards, a survey released Monday shows.
David Cloud - Scripture Demands Fundamentalism (Pt. 4 of 4) "David W. Cloud" "Neo-Evangelicalism Versions" "Way of Life Literature" "Bible Fundamentalist" "Independent Fundamental Baptist" "Christian Fundamentalism" "Classic Sermon" Christianity "Old Path Preaching" "doctrine" "integrity" Jesus God "christian
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by Colin Eakinow that the Statement on Social Justice and the Gospel (https://statementonsocialjustice.com/) has arrived as a bulwark against the mudslide of attempts to merge the two (i.e. social justice and the gospel), not even those most opposed to its conception can disagree with its content.But one awkward truth lingers in the back of every thoughtful Christian's mind. It's a lesson that has been reinforced repeatedly by the cyclical rhythm of church history. It's this: When one merges human amelioration of suffering and injustice with divine remediation of sin, inevitably the purpose and impact of the Cross and Resurrection of Jesus Christ takes a backseat. As Pastor John MacArthur has remarked, this is the sad legacy of mainline Protestant denominations over the past century—a rise in the focus on enhancing social welfare tightly correlated with a decline of interest in (and understanding of) how sinners might be saved from their sin. So how does the "social justice gospel" maintain its appeal? To elaborate, how could the evangelion of Jesus Christ, with its transcendent promises—that a sinner worthy only of eternal punishment can be forgiven of all moral debt (Col. 2:13-14; 1 John 1:9), can be robed in the righteousness of the Savior (Isa. 61:10), can be adopted by God as a full-fledged sibling of Christ (Rom. 8:15-17), can be set higher than angelic beings with the same glory as of God Himself (John 1:12; 1 Cor. 6:3; 1 John 3:2), and can be made an ambassador of Christ for the sake of other souls He seeks to save (2 Cor. 5:18-20)—how could such an infinite, too-marvelous-for-words opportunity ever be pedestrianized with finite goals such as elimination of economic disparities and redress of earthly inequalities? With such a stupendous opportunity at stake, why would anyone be tempted to substitute anything for the incomparable prize of the upward call (Phil. 3:14)?Jesus knew how ludicrous any conflation of earthly and heavenly possibilities would be, asking—incredulously—(Mark 8:36), "For what does it profit a man to gain the whole world and forfeit his soul?" For Jesus, it does not matter how much one might improve his or her condition in this world—even to the conquest of it all!—if such a development also brought eternal damnation. In another passage, Jesus wonders why one would come to Him to remediate an earthly injustice when His heavenly offer beckons, even going so far as to implicate covetousness as the root cause of fixation on earthly conditions (Luke 12:13-15).The true gospel is about how penitent and believing sinners—no matter the race, nationality, gender, or any other category—forfeit the world and become united in one spiritual family (Eph. 2:13-22) precisely because a Holy Father has redeemed them through faith in the substitutionary work of the Holy Son. It is about how one turns his or her back on the temporal in order to have one's sins forgiven, blotted out and remembered no more (Isa. 43:25; Heb. 8:12). It is about renunciation of this world and all its attractions for the sake of an eternal inheritance that is "imperishable, undefiled, and unfading, kept in heaven for you" (1 Pet. 1:4). It is about how doing the above grants access to the throne room of God! (Rom. 5:1-2). This should not be a tough sell, folks.So, given all of the above, given the gulf between what God offers in His true gospel and what "social justice gospel-ers" are offering in theirs, how does their so-called "social justice gospel" maintain any traction? What's behind the "social justice gospel-ers" and their incessant focus, on the temporal and material, on the evanescent here and now?The Bible is not silent on this question. In fact, it provides the universal explanation behind all corruptions of the true gospel, regardless of the age or form. But before we see God's explanation behind "social justice" (or any other) distortions of the true gospel, we must first address the two distinct aspects of what it means to be a Christian: (1) what one does and (2) what one says. From the earliest days of the Church, these have always been the twin features of the authentic Christian life. We might term them the benevolent works and benevolent words of the faithful.Let's start with benevolent works—what one does as a Christian. The Bible is clear—Christians love (1 Cor. 13:35). They serve (John 13:14-15). They bind up the wounds of the hurting, feed the hungry, and clothe the poor (Isa. 58:10). They remember the widows and orphans and others who are easily forgotten (Isa. 1:17; James 1:27). They care for the stranger, for the sick, and for the imprisoned (Matt. 25:34-40). And do you know what? The world loves it all. Write it down: the world has always loved the good works of Christians. In fact, it will even seek to partner with Christians in doing these works. The conflict between the world and the Christian promised by Jesus (John 7:7; 15:18; 16:1-4; 1 John 2:15-17) never comes from the world's disapproval of the benevolent works of the Christian.No, the conflict between the world and the Christian comes only in the other aspect of what it means to be a Christian, when the faithful believer proclaims the benevolent words of salvation. Here is where the love affair between the world and Jesus abruptly ends. Why is that? Because as much as the world will love what Christians do, when those same Christians are faithful in proclaiming the true gospel of Jesus Christ, the world will hate what they have to say (Matt. 10:22; Luke 21:17; John 15:19).Christians do good works and enjoy the affirmation of the world. Then the faithful open their mouths, starting with the announcement of a holy God who cannot look upon evil (Hab. 1:13), and who has promised its eventual just judgment (Eccl. 12:14). They tell the world that evil is endemic to all as the result of Adam's fall, and therefore everyone lives under a sentence of condemnation and coming judgment (John 3:18; 36). The faithful plead with the world to repent before Christ the Savior and surrender to His Lordship (Mark 1:15). The faithful warn all who will listen that without repentance and belief in the transforming work of Christ, they will die and spend eternity in hell as a penalty for their sin (Ezek. 18:4,20; Luke 13:1-5; John 8:24).All the while, faithful Christians announce the true gospel—the "good news"—that God will forgive those who repent and trust in His grace to pardon them of their sin, knowing that the true gospel message is the only hope for sinners. And because the gospel they proclaim is the only hope for a dying world, faithful Christians know that pointing sinners to the eternal life God offers for those who repent and believe is true love. But the sinful, rebellious heart is wired such that, apart from God's effectual call and power to illuminate His truth, it spurns the benevolent words spoken by Christians. In fact, Romans 1:18 says that the unrighteous suppress the truth precisely because of their unrighteousness.The last week of Jesus' life is a case study of the world's diametrically opposite responses to Christ's benevolent works and to His benevolent words. At the beginning of the week, Jesus rides into Jerusalem to the welcome of the adoring multitude, who hail Him as their coming King. The crowd had witnessed His miracles. They had eaten the miraculous loaves and fish (John 6:1-14). They had seen Lazarus raised from the dead (John 11:1-44). Jesus had proven to them with His miraculous works that He was someone of power and authority. The crowd worshipped Him for His signs, and they always pressured Him for more (Matthew 12:38; 16:1; Mark 8:11; Luke 11:29).So as Jesus rides into Jerusalem at the start of Passover Week, the people go before Him and cry, "Hosanna! Hosanna!" They are ready to follow Him as their leader. They are ready for the revolution and the new Kingdom they believe Jesus is introducing (Matthew 21:1-11; Mark 11:1-11; Luke 19:28-40; John 12:12-15). But do you notice that adoration does not last for long? In the following days, one sees Jesus deconstructing all the empty religious premises the people held dearest. One sees Him overturning the tables of profiteers in the temple and driving out the moneychangers (Matthew 21:12-13; Mark 11:15-19; Luke 19:45-48). One sees Him undermining the Jews' entire form of religion as He upbraids their religious leaders (Matthew 23:1-39). Pretty soon, the crowd has lost all its regard for Him. Now, Jesus is saying things to them, not doing things for them. And what He is saying insults them. His message offends them.In a parable, He says that the owner (understood as God) of a vineyard (understood as Israel) is coming to destroy the tenants and give the vineyard to those who will be more faithful (Matthew 21:33-46; Mark 12:1-12). The crowd knows that Jesus is referring to them as the unworthy tenants. So even though they cheered His entry into the city earlier in the week, by Friday they are crying, "Crucify Him! Crucify Him!" The benevolent works of Jesus brought the praise of the people. And, in the same manner, the benevolent words of Jesus brought about His crucifixion. The people loved His works and hated His words. And twenty-one centuries later, nothing has changed. God continues to bring sinners to repentance, day by day, one sinner at a time. But most ultimately reject His offer of eternal life, because they hate the message that they are sinners in need of a Savior.Jesus says in John 3:19, "'And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil'." Because the world loves its sin, the gospel message proclaimed by faithful Christians will provoke the world's hatred and rejection. And if one persists in declaring the benevolent message of pardon for repentance, it will ultimately bring persecution. Paul writes in 2 Timothy 3:12 that, "all who desire to live a godly life in Christ Jesus will be persecuted." This is the normal response to be anticipated for all faithful believers, for all who bring the true gospel message. The world has no problem with the Church doing good works. In fact, it welcomes them. It will even seek to partner with the Church in pursuing them. But the world despises the true message of the Church, the only message offering real hope by calling all to repentance and faith in Christ's atoning work. And it will reject and persecute those churches that persist in proclaiming the true gospel.So here is our answer to the question posed in our title: the social justice gospel is, at its core, driven by a desire to avoid repudiation by the world. Do you doubt this? Then look and see the extent to which those propounding a "social justice gospel" have in their teaching and ministries any statements or positions that would incite the world's opprobrium. Go to the body of teaching of any prominent spokesperson for a "social justice gospel" and see how often that individual highlights the vilification and persecution God says will come to those who faithfully pursue His true gospel. Look hard and look long, because the data will be slow in forthcoming.Paul writes to the Galatians, "It is those who want to make a good showing in the flesh who would force you to be circumcised, and only in order that they may not be persecuted for the cross of Christ" (Gal. 6:12). The Judaizers of Paul's day demanded that converts to Christianity must also comply with Jewish ceremonial stipulations—including circumcision—in order to be truly redeemed. The reason? The very real possibility that Jewish denunciation might lead to Roman persecution (Acts 18:12-17). And this potential for persecution has attended all gospel proclamation until now. Since the days of the early Church, no matter the particulars of the age or threat, the rationale for deviation from the true gospel is always fear of rejection, fear of reproach, fear of recrimination from a hostile world.All false gospel efforts—including the "social justice gospel"—are attempts to have it both ways, to maintain a veneer of Christian orthodoxy while at the same time currying favor with the world. The result? A reinvention of Jesus into someone who is less polarizing and more genteel, and a sanitization of His gospel into one that the world might accept. But this is nothing less than apostasy. Want to know what God considers an apostate church? It is a church that is all about good works, and timidly avoids saving words. It is a church that aligns its ministry with the works the world wants to see—helping the poor, healing the sick, feeding the hungry—without simultaneously proclaiming the saving gospel the world despises. And as it pursues good works, even claiming to do them in Jesus' name, the apostate church will deliberately shun Jesus' saving words. Its distorted gospel—devoid of sin, judgment, or any call to true repentance—becomes, "God loves us, so let's love Him back by doing good works in the name of Jesus." It will avoid bold proclamation of the true gospel message, because the true gospel is a message that the world abhors, and the apostate church is ever genuflecting at its throne.On the other hand, a true church knows that persecution is coming, but still remains faithful to the true gospel. A true church carefully extricates ideas of human munificence from the true gospel of divine accomplishment. A true church instructs its members on the two essential duties of all who are saved: yes, certainly, benevolent works bringing temporal reprieve toward those deprived of justice or suffering from want. But these works, no matter how good and how necessary, are never, ever to be the focus of, and therefore lead to the exclusion of, benevolent words bringing opportunity for redemption and eternal glory in union with God.Dr. Colin L. EakinPyromaniacDr. Eakin is a sports medicine orthopædic 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.(Portions of this article are adapted from God's Glorious Story: GBF Press, 2017)
I’ve heard the word all my life, it seems. “Heresies!” (Yet I still have trouble spelling it!) But there’s no way around it today, it being in Paul’s “works of the flesh” list. Look with me. “Now the works of the flesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, […]
“Now the works of the flesh are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, STRIFE …” Galatians 5:19-20, with today’s “key word” capitalized. Let’s talk about “strife,” which is not to be practiced by us Christians! It is a product, an effort, of the flesh, apart from the […]
by Hohn ChoI was corresponding with a friend, and he suggested that it could be helpful if more people on the "priority of Gospel clarity and proclamation" side of the current "social justice" discussion were to declare clearly that they were opposed to ethnic partiality and hatred. I appreciated my friend's suggestion, although I also feel compelled to note that such declarations are clear and present and common, whether in many of the articles in John's concluded blog series on GTY, or his developing sermon series on this topic, or the Statement on Social Justice and the Gospel itself, which clearly affirms "that racism is a sin rooted in pride and malice which must be condemned and renounced by all who would honor the image of God in all people" and denies "that treating people with sinful partiality or prejudice is consistent with biblical Christianity" and also denies "that the Bible can be legitimately used to foster or justify partiality, prejudice, or contempt toward other ethnicities."Even so, I appreciated the suggestion because as we know from 2 Peter 1:12, reminders of basic truths can be helpful. On that note, I greatly appreciated this recent series (starting here) on The Cripplegate by Jesse Johnson, regarding the sinfulness of American slavery. Moreover, in an intense discussion where a charitable willingness to believe and hope all things per 1 Cor. 13:7 can often be in short supply, I think it is also helpful to reiterate points like these so that it's easier for all of us to remember that we have certain genuine convictions in common. This, in turn, may lead to a discussion environment that is hopefully different from the intense partisanship of the world, where everyone who makes the complex ethical calculation associated with voting and comes down a certain way is dismissed, or even derided and condemned, as a racist, a naïve vote wastrel, or an enabler of murderers.Indeed, just as the "social justice" advocates don't seem to appreciate being labeled as cultural or even actual Marxists—something which I take great care not to do, by the way, although I think it is fair game to point out that some of the language and rhetoric and even goals can at times sound similar—I take exception to relatively regular claims that people like me are only winking at ethnic partiality and hatred, or merely citing our opposition to those things as a talisman to ward off criticism, or don't really hold earnest biblical convictions but instead are trying to "curry favor with whites" or similar nonsense.The simple truth is that ethnic hatred and partiality—or to use a common term that I no longer prefer, racism—is sin. We see this clearly in verses such as Galatians 3:27-28, Colossians 3:11, 1 Peter 2:9, 2 Corinthians 5:16, James 2:9, and Acts 10:34-35, among others. And when we see something called out clearly as sin in the Bible, it is appropriate and righteous to hate that sin. I will go a step further and say that from my point of view, ethnic hatred and partiality is sin so major, sin that is so disruptive to the unity of the Body of Christ, that clearly established and unrepentant sin of this nature would be appropriate in many cases for steps three and four of church discipline. Certainly God took this sin very seriously when he struck Miriam with leprosy for objecting to Moses' marriage to a Cushite woman in Numbers 12:1-10!On that note, even today, we often see this sin manifest in objections to marriage or engagement to, or even dating of, a person of a different ethnicity. Having spent over 13 years in ministry primarily among and to single adults, I've seen this phenomenon quite a bit more than I'd like, and I'd sadly wager that the occurrence of it is perhaps more common in the conservative evangelical church than the world, owing in part to any conservative institution's natural suspicion of, and slowness to, change. Even more sadly, I've tended to witness objections to interethnic marriage arising out of Asian communities more often than any other, particularly among East Asian parents and grandparents (although a bit less often in second—and later—generation Japanese Americans, perhaps).With that said, we have seen very positive movement over the decades, and approval of "interracial" marriages in the US has increased from 4% in 1958 to 87% in 2013, representing "one of the largest shifts of public opinion in Gallup history." Hopefully this approval trend continues, and although the pervasive reality of sin means this number will never go to 100%, if the Lord tarries, it's entirely possible the current obsession over issues of ethnicity may fade significantly as generations pass. After all, it ought to be quite a bit more difficult to sustain bigoted views of other ethnic groups when you yourself, and most of the people around you, might well have ancestors within that very ethnicity!For those whose lingering prejudices or presuppositions cause them to lag behind both the US approval rate and the Bible, however, I've often found that asking heart questions on this topic can be far more revealing and convicting than any efforts to root out secret heart sin by either accusing entire groups of people or pressing disputed factual claims about implicit bias or socioeconomic factors. If you're single, how would you feel about marrying a person from a different or vastly different ethnicity? If you're married, how would you feel about your kids, or any younger single person you care for, marrying a person with differing types and amounts of melanin in their skin? Few questions are as viscerally helpful, I believe, in exposing people's hearts toward those of other ethnicities. And if even the thought causes revulsion to rise up within someone, that person might have to face the possibility that his or her response is something more dangerous and sinister than an innocent preference.All of the people I know personally who have been engaging in the "social justice" discussion earnestly and utterly deplore and reject the sin of ethnic partiality and hatred. And yet my perception is that many people on the "social justice" side of the discussion tend to question or doubt that fact, simply because some of us might:hold differing convictions regarding the role of the corporate church versus the role of individual Christians; orprioritize the murder of the unborn—many of whom are ethnic minorities—over socioeconomic progress in an already wealthy nation like the US; orcherish our Christian liberty and freedom of conscience to the extent that we refuse to have our consciences legalistically bound by what others think we need to be doing with our own time, money, and resources; orinsist that the sin of partiality is not unique to dominant or majority groups, as I attempted to show in my article criticizing modern affirmative action as unbiblical partiality; orobject to broad-brushed efforts to either speak for or indict entire groups of people; orreject attempted heart—and mind—and motive—reading by many "social justice" advocates which we believe is in violation of 1 Corinthians 4:5 as well as chapter 13 on love; orquestion or even dispute the implicit assumptions and assertions that are accepted as closed matters of fact by many "social justice" advocates despite the existence of studies, data, and evidence that often support contrary views; orperhaps most importantly, urgently warn against the Gospel confusion and distraction that might arise whenever "social justice" advocates attempt to raise their issues to the level of a "Gospel issue" (and see this excellent article by Kevin DeYoung on this very topic, although to be candid, I think he was being polite to the "social justice" side of the discussion by saying "it depends" . . . note that he rejects all attempts to make social justice into a Gospel issue except perhaps for one very narrow slice that constitutes a small minority of "social justice" rhetoric).My hope is that as we all process through the various aspects of this discussion, we do so in a way that honors the Lord and upholds biblical speech and conduct, even as we strive to believe the best of our brothers and sisters, and appreciate that although each of us may have earnest and genuine convictions, in the vast majority of cases, they don't suddenly turn our siblings into enemies.Hohn's signature
I don’t think a single “newer” translation of the Bible uses the same word, “variance,” as does the King James Version. Not in Galatians 5:20, or anywhere else that I can find. “Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, VARIANCE, emulations, wrath, strife, seditions, […]
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