...we're putting the band back together!
And we want you to be there!
And we want you to be there!
15 May 2014
13 May 2014
Preaching Proverbs 6 — introduction and overview (#1)
by Dan Phillips
Though I've loved Proverbs for decades, the thought of actually preaching Proverbs — moving through it consecutively — was daunting to me. I'd preached from Proverbs here and there, and even included suggestions and an appendix on preaching the whole in my book on Proverbs — but I'd not yet actually done it.
Once I determined to preach through at least chapters 1—9, one looming issue I knew I'd have to confront is dealing with the size and shape of the discourses. I knew that there were extended sections, some of which were pretty easy to trace as to start and stop (i.e. 1:8-19, then 20-33). But I also knew that others were not so obvious at all — such as chapters 2, 3, 4... All these were matters of debate among Top Men, and if I preached, I'd have to make my own decisions.
So let's see: I'd have to...
Of course, it hasn't been a piece of cake. It has, however, been "the breakfast of champions," somewhat like a literary Bowflex. Given the amount and depth of research and thought I invest every week, it's been literally (and I only use "literally" literally) like writing a term-paper every week. Now, believe me, I'm not complaining in any way; I've loved it. But it's a real workout.
Now I'm sharing with you a series of posts just on Proverbs 6 as an example. It's fresh in my mind, and it makes for a good test-case.
So here's what you do: read through Proverbs 6, and see how you think it lays out. Is it one discourse? Two? Four, or five? What of themes — how many themes does the chapter feature? Five? One? And further, how would you preach it? Would you preach one sermon? Or two? How would you divide your sermons? Would you do like Ray Ortlund does in his book on preaching Proverbs, and lump together 6:20—7:27 into one treatment, as if it were all the same?
If you'll tussle with that chapter a bit and "prime the pump," you'll get more out of our subsequent studies.
Or you could go through the sermons I preached on chapter six.
But that'd be cheating.
NEXT: where even to start?
Though I've loved Proverbs for decades, the thought of actually preaching Proverbs — moving through it consecutively — was daunting to me. I'd preached from Proverbs here and there, and even included suggestions and an appendix on preaching the whole in my book on Proverbs — but I'd not yet actually done it.
Once I determined to preach through at least chapters 1—9, one looming issue I knew I'd have to confront is dealing with the size and shape of the discourses. I knew that there were extended sections, some of which were pretty easy to trace as to start and stop (i.e. 1:8-19, then 20-33). But I also knew that others were not so obvious at all — such as chapters 2, 3, 4... All these were matters of debate among Top Men, and if I preached, I'd have to make my own decisions.
So let's see: I'd have to...- Translate Hebrew poetry (always a challenge);
- Discern where the discourse started and stopped (no agreement among Top Men);
- Find the shape within and point(s) of each discourse;
- Interpret each discourse; and...
- Process how to preach each section — meaning: In how many sermons? In what way, specifically for the glory of Christ in a Christian church? How to take in-depth exegesis, light it on fire, and translate it into passionate Christ-exalting preaching?
Of course, it hasn't been a piece of cake. It has, however, been "the breakfast of champions," somewhat like a literary Bowflex. Given the amount and depth of research and thought I invest every week, it's been literally (and I only use "literally" literally) like writing a term-paper every week. Now, believe me, I'm not complaining in any way; I've loved it. But it's a real workout.
Now I'm sharing with you a series of posts just on Proverbs 6 as an example. It's fresh in my mind, and it makes for a good test-case.
So here's what you do: read through Proverbs 6, and see how you think it lays out. Is it one discourse? Two? Four, or five? What of themes — how many themes does the chapter feature? Five? One? And further, how would you preach it? Would you preach one sermon? Or two? How would you divide your sermons? Would you do like Ray Ortlund does in his book on preaching Proverbs, and lump together 6:20—7:27 into one treatment, as if it were all the same?
If you'll tussle with that chapter a bit and "prime the pump," you'll get more out of our subsequent studies.
Or you could go through the sermons I preached on chapter six.
But that'd be cheating.
NEXT: where even to start?
11 May 2014
A Wasted Sunday
by Frank Turk
Yesterday, John Stark made the following comment on Twitter:
Because he was right and I was wrong, I apologize to John for wasting his time and making little of his keen insight. I was wrong. I apologize, John. Please forgive me.
Yesterday, John Stark made the following comment on Twitter:
God's general revelation is inerrant.
— John Starke (@john_starke) May 11, 2014
I read it, thought about it, challenged him on it, and told him he was wrong. However, John provided a link for me to discover that this is a Protestant doctrine.Because he was right and I was wrong, I apologize to John for wasting his time and making little of his keen insight. I was wrong. I apologize, John. Please forgive me.
Encouraging mendicancy
Your weekly dose of Spurgeon
The world always gives with a sparing motive. The most of us are compelled to economy. If we give anything away to a poor man, we generally hope that he will not come again. If we give him half-a-crown, it is very often, as we say, to get rid of him.
If we bestow a little charity, it is in the hope that we shall not see his face just by-and-by; for really we do not like the same men continually begging at our door when the world is so full of beggars.
Did you ever hear of a man who gave a beggar something to encourage him to keep on begging of you? I must confess I never did such a thing, and am not likely to begin. But that is just what Christ does. When he gives us a little grace, his motive is to make us ask for more; and when he gives us more grace, it is given with the very motive to make us come and ask again.
He gives us silver blessings to induce us to ask for golden mercies; and when we have golden favours, those same mercies are given on purpose to lead us to pray more earnestly, and open our mouth
wider, that we may receive more. What a strange giver Christ is! What a strange friend, that he gives on purpose to make us beg more!
The more you ask of Christ, the more you can ask; the more you have got, the more you will want; the more you know him, the more you will desire to know him; the more grace you receive, the more grace you will pant after; and when you are full of grace, you will never be content till you get full of glory.
Christ’s way of giving is, “Of his fullness have we received, and grace for grace”—grace to make us pant for more grace; grace to make us long after something higher, something fuller and richer still. “Not as the world giveth, give I unto you.”
The 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 Words of Wisdom, pages 108-109, Pilgrim Publications."The world generally confines its good wishes and blessings to its class, and kith, and kin. It cannot think of giving blessings to its enemies."
If we bestow a little charity, it is in the hope that we shall not see his face just by-and-by; for really we do not like the same men continually begging at our door when the world is so full of beggars.
Did you ever hear of a man who gave a beggar something to encourage him to keep on begging of you? I must confess I never did such a thing, and am not likely to begin. But that is just what Christ does. When he gives us a little grace, his motive is to make us ask for more; and when he gives us more grace, it is given with the very motive to make us come and ask again.
He gives us silver blessings to induce us to ask for golden mercies; and when we have golden favours, those same mercies are given on purpose to lead us to pray more earnestly, and open our mouth
wider, that we may receive more. What a strange giver Christ is! What a strange friend, that he gives on purpose to make us beg more!
The more you ask of Christ, the more you can ask; the more you have got, the more you will want; the more you know him, the more you will desire to know him; the more grace you receive, the more grace you will pant after; and when you are full of grace, you will never be content till you get full of glory.
Christ’s way of giving is, “Of his fullness have we received, and grace for grace”—grace to make us pant for more grace; grace to make us long after something higher, something fuller and richer still. “Not as the world giveth, give I unto you.”
09 May 2014
"All You Need is Love"?
by Dan Phillips
Breaking news: Jesus talked about love!
Well honestly, the way I see it mentioned hither and yon, you'd think there was a segment of the church which denied that statement. If so, I've yet to meet it. Certainly there are parts which aren't very good at it, but denial? Denigration? I don't think I've ever heard anyone deny or denigrate genuine, Biblical love — not the way folks have repeatedly denigrated doctrine.
Love is the mark of a disciple (John 13:34-35). In this passage, our Lord does not say that doctrine is the mark of a disciple, or that correctness is the mark of a disciple, or even that truth is the mark of a disciple. So love, some would say, clearly supplants concerns about correct doctrine.
Not so fast. Why stop there? Jesus also does not say that monotheism is the mark of a disciple. He does not say that abstaining from murder, rape, or theft is the mark of a disciple. He does not say that wearing clothes or eating are marks of a disciple. He does not even say that believing in Him, in any sense, is the mark of a disciple.
So what have we established? Only that Jesus didn't say what He didn't say in this passage. Which, hopefully, all are agreed upon. We had better hope He said other things, somewhere. Because if all we had were this passage, we would not even know what this passage meant! I mean, what is love? Warm feelings? Cheesy sentimentalism? Coddling? Indulging? Unconditional approval and enabling? Indifference towards damaging (or even damning) error? Treacly benevolence?
So rather than camping on this passage as if it were the only thing Jesus ever said, without any context, what if we — oh, I don't know — considered everything Jesus said? Shall we?
So we ask: is this the only thing Jesus ever said about love, or about what should distinguish His followers? Hardly. Let's start with the latter: "Why do you call me 'Lord, Lord,' and not do what I tell you?" Jesus asks (Luke 6:46). So right away, we know that Jesus expects obedience to His words to characterize His real followers. Nor do we see a hierarchy, as if one may obey some but disregard others. Jesus seems to think that He is our Lord, or He is not; and if He is, what He says should produce obedience in us.
Whatever He means by "love" in John 13, then, it must be characterized and framed by obedience to His words — which, as we just saw, leads us to the rest of the New Testament, and back to the whole of the Old Testament as well.
In fact, Jesus Himself ties those ideas together, repeatedly (John 14:15, 21, 23-24, 15:10). So would He ever have tolerated a notion of love divorced from a specific, set doctrinal framework? Fantasy-Jesus, yes. Fantasy-Jesus thinks all sorts of things, largely things that will keep the world's good graces. The actual Jesus, however, the one who really lived and lives — He would never have conceived of such a view.
Love for God comes first (Matthew 22:37-40). Then, and only then, is it followed by love of neighbor. And what, pray, is love for God? The concept is explained and given full color in the Old Testament, whence Jesus mined this gold. Let's just lift a snippet:
From 2006 to 2012, PyroManiacs turned out almost-daily updates from the Post-Evangelical wasteland -- usually to the fear and loathing of more-polite and more-irenic bloggers and readers. The results lurk in the archives of this blog in spite of the hope of many that Google will "accidentally" swallow these words and pictures whole.
This feature enters the murky depths of the archives to fish out the classic hits from the golden age of internet drubbings.
The following excerpt was written by Dan back in February 2011. Dan addressed the popular but false ideas behind the slogan "Love, not doctrine."
This feature enters the murky depths of the archives to fish out the classic hits from the golden age of internet drubbings.
The following excerpt was written by Dan back in February 2011. Dan addressed the popular but false ideas behind the slogan "Love, not doctrine."
As usual, the comments are closed.
Well honestly, the way I see it mentioned hither and yon, you'd think there was a segment of the church which denied that statement. If so, I've yet to meet it. Certainly there are parts which aren't very good at it, but denial? Denigration? I don't think I've ever heard anyone deny or denigrate genuine, Biblical love — not the way folks have repeatedly denigrated doctrine.
Love is the mark of a disciple (John 13:34-35). In this passage, our Lord does not say that doctrine is the mark of a disciple, or that correctness is the mark of a disciple, or even that truth is the mark of a disciple. So love, some would say, clearly supplants concerns about correct doctrine.
Not so fast. Why stop there? Jesus also does not say that monotheism is the mark of a disciple. He does not say that abstaining from murder, rape, or theft is the mark of a disciple. He does not say that wearing clothes or eating are marks of a disciple. He does not even say that believing in Him, in any sense, is the mark of a disciple.
So what have we established? Only that Jesus didn't say what He didn't say in this passage. Which, hopefully, all are agreed upon. We had better hope He said other things, somewhere. Because if all we had were this passage, we would not even know what this passage meant! I mean, what is love? Warm feelings? Cheesy sentimentalism? Coddling? Indulging? Unconditional approval and enabling? Indifference towards damaging (or even damning) error? Treacly benevolence?
So rather than camping on this passage as if it were the only thing Jesus ever said, without any context, what if we — oh, I don't know — considered everything Jesus said? Shall we?
So we ask: is this the only thing Jesus ever said about love, or about what should distinguish His followers? Hardly. Let's start with the latter: "Why do you call me 'Lord, Lord,' and not do what I tell you?" Jesus asks (Luke 6:46). So right away, we know that Jesus expects obedience to His words to characterize His real followers. Nor do we see a hierarchy, as if one may obey some but disregard others. Jesus seems to think that He is our Lord, or He is not; and if He is, what He says should produce obedience in us.
Whatever He means by "love" in John 13, then, it must be characterized and framed by obedience to His words — which, as we just saw, leads us to the rest of the New Testament, and back to the whole of the Old Testament as well.
In fact, Jesus Himself ties those ideas together, repeatedly (John 14:15, 21, 23-24, 15:10). So would He ever have tolerated a notion of love divorced from a specific, set doctrinal framework? Fantasy-Jesus, yes. Fantasy-Jesus thinks all sorts of things, largely things that will keep the world's good graces. The actual Jesus, however, the one who really lived and lives — He would never have conceived of such a view.
Love for God comes first (Matthew 22:37-40). Then, and only then, is it followed by love of neighbor. And what, pray, is love for God? The concept is explained and given full color in the Old Testament, whence Jesus mined this gold. Let's just lift a snippet:
"You shall therefore love the LORD your God and keep his charge, his statutes, his rules, and his commandments always." (Deuteronomy 11:1)Do you see it yet again? Love for God walks hand in hand with wholehearted acceptance of the full authority of all of God's words. But what is more, plugging in Deuteronomy, it means doctrinal loyalty, it means clinging wholly to the true God — which is to say as well, to the doctrinal truth about God — in the face of all opposing doctrines. It is loyal devotion to God, as His doctrine is revealed in Scripture alone.
08 May 2014
The sufficiency of Scripture and preaching
by Dan Phillips
Last week I launched a few Tweets on a theme I've hit in the past and mean to develop more in the near future. You may have heard of it: the sufficiency of Scripture.
The specific point I was making was that, if we really believed it, we'd start there, rather than making stuff up and then testing it by Scripture. Here was one of my tweets:
Someone who doesn't follow my account (and thus understandably may not "get" where the shorthand of my tweet was coming from) responded, "So then why do we hear sermons in church instead of just Scripture readings?"
I take it that the idea is, if Scripture is enough, why say anything else? Why not just stand up and read it, and be good with that?
The question itself makes my brain itch. But the calmer DJP says "Teaching opportunity!" so, here we go.
The truth of the sufficiency of Scripture means that Scripture contains everything for which we need a word from God. That's what it does mean. It doesn't mean that, whenever we have a need, we whip out a Bible and read a passage at random without a moment's thought (before or after), and call it good.
The life of faith and obedience that the Bible (the Bible, the words in the Bible, the contents of what Scripture teaches) calls us to means that we read it, study it, understand it, think about it, and apply it.
So here's this "church"-thingie. What's it for? What am I supposed to look for in it? Who leads it? If I'm one of those leader-people, what am I supposed to do?
From what Scripture teaches me, I should start with the assumption that I don't have one clue, no idea whatever — unless I get that idea from Scripture itself. (If you're not clear on why that is, I can recommend something that goes to the literal heart of the matter in great Biblical detail.) So I consciously set aside my assumptions and biases and preferences, and go to the Bible, God's Word, believing that it contains everything for which I need a word from God.
So, let's fast-forward through decades of study and all, and get to the bottom-line: if Scripture is sufficient, then why do we preach sermons, in church?
Because that sufficient Scripture tells us to. See, for instance, 1 Timothy 3:2; 4:13; 5:17; and 2 Timothy 4:1-2; Titus 1:9.
See? That's how it works. It won't teach anyone who is unteachable — nothing does that. But it does give us everything for which we need a word from God.
Like to hear that opened up even further, live and in person? I know this conference that's coming up. We'd love it if you came!
Last week I launched a few Tweets on a theme I've hit in the past and mean to develop more in the near future. You may have heard of it: the sufficiency of Scripture.
The specific point I was making was that, if we really believed it, we'd start there, rather than making stuff up and then testing it by Scripture. Here was one of my tweets:
If we rly believed in th sufficiency of Scripture, we'd start with Scripture in the first place — not start somewhere else and "test by Scr"
— Dan Phillips (@BibChr) May 2, 2014
I take it that the idea is, if Scripture is enough, why say anything else? Why not just stand up and read it, and be good with that?
The question itself makes my brain itch. But the calmer DJP says "Teaching opportunity!" so, here we go.
The truth of the sufficiency of Scripture means that Scripture contains everything for which we need a word from God. That's what it does mean. It doesn't mean that, whenever we have a need, we whip out a Bible and read a passage at random without a moment's thought (before or after), and call it good.
The life of faith and obedience that the Bible (the Bible, the words in the Bible, the contents of what Scripture teaches) calls us to means that we read it, study it, understand it, think about it, and apply it.
So here's this "church"-thingie. What's it for? What am I supposed to look for in it? Who leads it? If I'm one of those leader-people, what am I supposed to do?
From what Scripture teaches me, I should start with the assumption that I don't have one clue, no idea whatever — unless I get that idea from Scripture itself. (If you're not clear on why that is, I can recommend something that goes to the literal heart of the matter in great Biblical detail.) So I consciously set aside my assumptions and biases and preferences, and go to the Bible, God's Word, believing that it contains everything for which I need a word from God.
So, let's fast-forward through decades of study and all, and get to the bottom-line: if Scripture is sufficient, then why do we preach sermons, in church?
Because that sufficient Scripture tells us to. See, for instance, 1 Timothy 3:2; 4:13; 5:17; and 2 Timothy 4:1-2; Titus 1:9.
See? That's how it works. It won't teach anyone who is unteachable — nothing does that. But it does give us everything for which we need a word from God.
Like to hear that opened up even further, live and in person? I know this conference that's coming up. We'd love it if you came!
06 May 2014
Of leprechauns, mermaids, and "loving homosexual couples"
by Dan Phillips
If I were to ask what leprechauns, mermaids, and loving homosexual couples have in common, I'm pretty sure this readership would have the answer. I'd like to help you explain why you answer as you do.
What they have in common with each other is, of course, that they are all mythical creatures, living only in fantasy and imagination and every movie, TV show, and commercial in existence... or at least that's true in the latter case.
This is a truth that has obviously not reached everybody. In fact, apparently it hasn't even reached those who made the decision to become spotlight-Christians, performers whose entire career is predicated on their claim to be Christian — which is to say, lifelong and advancing students of the words of God (John 8:31-32). I have in mind here folks like Dan Haseltine, lead singer for the group Jars of Clay. Note this tweet of his:
This "loving gay couples" meme is heard so much today; it's hard not to think in response:
The whole stands or falls, of course, on the definition of "love." If "love" means sexual arousal, well then, okey doke, sport, I guess if you say so. Or if it means fondness, affection, attraction, or a hundred other emotional and even volitional states... well, how would we even have the discussion? If it's all about emotion, the "discussion" is really beside the point, isn't it? Feelings are thought...well, felt... to be self-validating. After all, you've got to follow your heart, right? And your heart is all about what you feel. Right?
Unless you start with the fear of God (Prov. 1:7) instead of the lordship of Ego and Eros. Then, everything changes.
To begin with the fear of God is to acknowledge, from the outset, the Lordship and ultimacy of God, and the dependence and fallenness of man. It is to acknowledge that our hearts cannot be trusted (Prov. 28:26 {NAS]; Jer. 17:9). It is to acknowledge that real life is only found in knowing God through His word (Prov. 3:18; 4:13; John 6:63, 68). It is to see that rebellion and unbelief are the sure way of death and misery (Gen. 2:17; Pro. 8:36; Rom. 6:23).
As we learn from God how He wants us to treat others, we learn that He wants us to love them, even if they are our enemies (Lev. 19:18; Matt. 5:44). We learn that love is not primarily about feeling. Love is about doing what is for the greatest good of the other, even if that costs us (cf. Exod. 23:4-5; Prov. 25:21). We see the grandest display of love in the Father's gift of His son for our salvation (John 3:16; 1 John 4:9).
So, you see, there never was such a thing as a "loving homosexual couple." Nor was there ever yet a "loving adulterous couple," or a "loving fornicating couple." Accomplices? Yes. Co-conspirators, co-perpetrators? Sure. But loving? Never.
Love is a commitment to the good of the other — and rebellion against God is never for the good of the other. Sin against God is never for the good of the other. Turning away from life and love and forgiveness and reconciliation, and embracing guilt and wrath and doom and despair, wrapped in a straitjacket of rationalizations and distractions — these things are never about the good of the other.
Real love will point someone away from sin and death, and to Christ, the Gospel, life and forgiveness. If that Christward call to repentant faith is absent, so is love.
This is one of those cases where the crystal-clear thinking that the fear of God teaches can stand as a bright beacon of witness to God's wisdom, in our murky, fogbound culture.
That is, if fitting in with the culture isn't our highest ambition. Which it never will be, once our own world has been tilted by the Gospel.
Postscript: this and related matters are opened more fully in "Adultery De-Glamorized," a sermon on Proverbs 6:24-35.
If I were to ask what leprechauns, mermaids, and loving homosexual couples have in common, I'm pretty sure this readership would have the answer. I'd like to help you explain why you answer as you do.
What they have in common with each other is, of course, that they are all mythical creatures, living only in fantasy and imagination and every movie, TV show, and commercial in existence... or at least that's true in the latter case.
 |
| Also mythical. Sorry. |
This is a truth that has obviously not reached everybody. In fact, apparently it hasn't even reached those who made the decision to become spotlight-Christians, performers whose entire career is predicated on their claim to be Christian — which is to say, lifelong and advancing students of the words of God (John 8:31-32). I have in mind here folks like Dan Haseltine, lead singer for the group Jars of Clay. Note this tweet of his:
So many gay couples display more loving characteristics and healthy relationship practices than most traditional married couples....
— Dan Haseltine (@scribblepotemus) April 24, 2014
This "loving gay couples" meme is heard so much today; it's hard not to think in response:
The whole stands or falls, of course, on the definition of "love." If "love" means sexual arousal, well then, okey doke, sport, I guess if you say so. Or if it means fondness, affection, attraction, or a hundred other emotional and even volitional states... well, how would we even have the discussion? If it's all about emotion, the "discussion" is really beside the point, isn't it? Feelings are thought...well, felt... to be self-validating. After all, you've got to follow your heart, right? And your heart is all about what you feel. Right?
Unless you start with the fear of God (Prov. 1:7) instead of the lordship of Ego and Eros. Then, everything changes.
To begin with the fear of God is to acknowledge, from the outset, the Lordship and ultimacy of God, and the dependence and fallenness of man. It is to acknowledge that our hearts cannot be trusted (Prov. 28:26 {NAS]; Jer. 17:9). It is to acknowledge that real life is only found in knowing God through His word (Prov. 3:18; 4:13; John 6:63, 68). It is to see that rebellion and unbelief are the sure way of death and misery (Gen. 2:17; Pro. 8:36; Rom. 6:23).
As we learn from God how He wants us to treat others, we learn that He wants us to love them, even if they are our enemies (Lev. 19:18; Matt. 5:44). We learn that love is not primarily about feeling. Love is about doing what is for the greatest good of the other, even if that costs us (cf. Exod. 23:4-5; Prov. 25:21). We see the grandest display of love in the Father's gift of His son for our salvation (John 3:16; 1 John 4:9).
So, you see, there never was such a thing as a "loving homosexual couple." Nor was there ever yet a "loving adulterous couple," or a "loving fornicating couple." Accomplices? Yes. Co-conspirators, co-perpetrators? Sure. But loving? Never.
Real love will point someone away from sin and death, and to Christ, the Gospel, life and forgiveness. If that Christward call to repentant faith is absent, so is love.
This is one of those cases where the crystal-clear thinking that the fear of God teaches can stand as a bright beacon of witness to God's wisdom, in our murky, fogbound culture.
That is, if fitting in with the culture isn't our highest ambition. Which it never will be, once our own world has been tilted by the Gospel.
Postscript: this and related matters are opened more fully in "Adultery De-Glamorized," a sermon on Proverbs 6:24-35.
04 May 2014
Unkept vineyards
Your weekly dose of Spurgeon
May I ask you to look into your own house and home? It is a dreadful thing when a man does not cultivate the field of his own family.
I recollect in my early days a man who used to walk out with me into the villages when I was preaching. I was glad of his company till I found out certain facts, and then I shook him off, and I believe he hooked on to somebody else, for he must needs be gadding abroad every evening of the week.
He had many children, and these grew up to be wicked young men and women, and the reason was that the father, while he would be at this meeting and that, never tried to bring his own children to the Saviour. What is the use of zeal abroad if there is neglect at home? How sad to say, “My own vineyard have I not kept.”
Have you never heard of one who said he did not teach his children the ways of God because he thought they were so young that it was very wrong to prejudice them, and he had rather leave them to choose their own religion when they grew older?
One of his boys broke his arm, and while the surgeon was setting it the boy was swearing all the time. “Ah,” said the good doctor, “I told you what would happen. You were afraid to prejudice your boy in the right way, but the devil had no such qualms; he has prejudiced him the other way, and pretty strongly too.”
It is our duty to prejudice our field in favour of corn, or it will soon be covered with thistles. Cultivate a child’s heart for good, or it will go wrong of itself, for it is already depraved by nature. Oh that we were wise enough to think of this, and leave no little one to become a prey to the destroyer.
The 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 34, sermon number 2,027, "The sluggard's farm.""If you are slothful, friend, look over the field of your heart, and weep at the sight."
I recollect in my early days a man who used to walk out with me into the villages when I was preaching. I was glad of his company till I found out certain facts, and then I shook him off, and I believe he hooked on to somebody else, for he must needs be gadding abroad every evening of the week.
He had many children, and these grew up to be wicked young men and women, and the reason was that the father, while he would be at this meeting and that, never tried to bring his own children to the Saviour. What is the use of zeal abroad if there is neglect at home? How sad to say, “My own vineyard have I not kept.”
Have you never heard of one who said he did not teach his children the ways of God because he thought they were so young that it was very wrong to prejudice them, and he had rather leave them to choose their own religion when they grew older?
One of his boys broke his arm, and while the surgeon was setting it the boy was swearing all the time. “Ah,” said the good doctor, “I told you what would happen. You were afraid to prejudice your boy in the right way, but the devil had no such qualms; he has prejudiced him the other way, and pretty strongly too.”
It is our duty to prejudice our field in favour of corn, or it will soon be covered with thistles. Cultivate a child’s heart for good, or it will go wrong of itself, for it is already depraved by nature. Oh that we were wise enough to think of this, and leave no little one to become a prey to the destroyer.
02 May 2014
Loving Your Neighbor in a Concrete Way
by Frank Turk
There’s a way in which God is glorified which, I think, we overlook pretty regularly. And I have a passage of Scripture about that which I’d like to present and discuss:
Was Jesus preaching “sloppy agape”? Where’s the Glory of God? Where’s the law, and man’s inability? Doesn't this conversation intimate a synergistic view? How could the lawyer who was testing Him be “correct” to say that the Law demands love -- in the right way, and two different kinds of love to be sure – and that this is enough to gain eternal life?
Now, think on this: the matter of loving God as it is manifest in loving people is what is at stake here. The lawyer asked the question “who is my neighbor” to “justify” himself – that is, either to demonstrate that his first question was not a trap, or to demonstrate that he is not himself a fool for asking a ridiculously simple question.
So the matter of “who is my neighbor” is about how we keep the commandment to love God and love our neighbor. And in that, Christ [as Luke tells it] gives us 3 examples of men who have some relationship with God and with an actual person.
You've heard this sermon before, I am sure: the priest avoided the man; the Levite avoided the man. But the Samaritan did not avoid the man. It seems like a kindergarten Sunday school lesson, I am sure, but let’s think about this for a minute. In John 4, the woman [a Samaritan] at the well said to him, "How is it that you, a Jew, ask for a drink from me, a woman of Samaria?" (For Jews have no dealings with Samaritans, John makes clear) That is, the Samaritans worship God apart from the Jews, and the Jews think that because of this, there is enmity between them – the Samaritans are rather less than lovers of God.
But it is the Samaritan who, as Jesus says, “proved to be a neighbor”.
Consider it: the Levite and the priest have the temple, and its sacrifices – but what do those things cause them to do? The Lawyer can cite the Sh’ma, and connect the admonition of the Sh’ma to obey God and His law to the broad command of Lev 19 which says, frankly, that you shall love your neighbor as yourself in a concrete way. Don’t lie; don’t steal; don’t cheat; care for the poor from your own portion; do not take vengeance, and do not do injustice in court. But Christ tells him that loving God requires you to love people. You can't be doing the former unless you are doing the latter.
See: God is glorified when we love. That may seem somewhat uncontroversial to some people, but there’s a reason God is glorified when we love: it is because God loves. The fact – the indisputable fact of the Bible – is that God loves men, and that love is glorifying to God.
From 2006 to 2012, PyroManiacs turned out almost-daily updates from the Post-Evangelical wasteland -- usually to the fear and loathing of more-polite and more-irenic bloggers and readers. The results lurk in the archives of this blog in spite of the hope of many that Google will "accidentally" swallow these words and pictures whole.
This feature enters the murky depths of the archives to fish out the classic hits from the golden age of internet drubbings.
The following excerpt was written by Frank back in January 2010. Frank explained how and why a concrete love of neighbor (as in the Parable of the Good Samaritan) glorifies God.
This feature enters the murky depths of the archives to fish out the classic hits from the golden age of internet drubbings.
The following excerpt was written by Frank back in January 2010. Frank explained how and why a concrete love of neighbor (as in the Parable of the Good Samaritan) glorifies God.
As usual, the comments are closed.
And behold, a lawyer stood up to put him to the test, saying, "Teacher, what shall I do to inherit eternal life?" He said to him, "What is written in the Law? How do you read it?" And he answered, "You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself." And he said to him, "You have answered correctly; do this, and you will live."Think about that: for Jesus, it was enough to say that loving God greatly (with all your heart and with all your soul and with all your strength and with all your mind) and loving men particularly (that is, the same way you love yourself) to warrant the inheritance of eternal life. There’s no mention there of resurrection or repentance, is there? Yet Christ says, “You have answered correctly; do this and you will live.”
Was Jesus preaching “sloppy agape”? Where’s the Glory of God? Where’s the law, and man’s inability? Doesn't this conversation intimate a synergistic view? How could the lawyer who was testing Him be “correct” to say that the Law demands love -- in the right way, and two different kinds of love to be sure – and that this is enough to gain eternal life?
Now, think on this: the matter of loving God as it is manifest in loving people is what is at stake here. The lawyer asked the question “who is my neighbor” to “justify” himself – that is, either to demonstrate that his first question was not a trap, or to demonstrate that he is not himself a fool for asking a ridiculously simple question.
So the matter of “who is my neighbor” is about how we keep the commandment to love God and love our neighbor. And in that, Christ [as Luke tells it] gives us 3 examples of men who have some relationship with God and with an actual person.
You've heard this sermon before, I am sure: the priest avoided the man; the Levite avoided the man. But the Samaritan did not avoid the man. It seems like a kindergarten Sunday school lesson, I am sure, but let’s think about this for a minute. In John 4, the woman [a Samaritan] at the well said to him, "How is it that you, a Jew, ask for a drink from me, a woman of Samaria?" (For Jews have no dealings with Samaritans, John makes clear) That is, the Samaritans worship God apart from the Jews, and the Jews think that because of this, there is enmity between them – the Samaritans are rather less than lovers of God.
But it is the Samaritan who, as Jesus says, “proved to be a neighbor”.
Consider it: the Levite and the priest have the temple, and its sacrifices – but what do those things cause them to do? The Lawyer can cite the Sh’ma, and connect the admonition of the Sh’ma to obey God and His law to the broad command of Lev 19 which says, frankly, that you shall love your neighbor as yourself in a concrete way. Don’t lie; don’t steal; don’t cheat; care for the poor from your own portion; do not take vengeance, and do not do injustice in court. But Christ tells him that loving God requires you to love people. You can't be doing the former unless you are doing the latter.
See: God is glorified when we love. That may seem somewhat uncontroversial to some people, but there’s a reason God is glorified when we love: it is because God loves. The fact – the indisputable fact of the Bible – is that God loves men, and that love is glorifying to God.
01 May 2014
IT'S COMING: Together Again, for the First Time
by Dan Phillips
Today, we snap aside the veil and show you what we've got ù so far. What could we possibly do that's never been done before?
It's the first Pyromaniacs conference! as you pretty much guessed.
Details are still being firmed up, and we'll let you know as matters are finalized, but This Is Where We're At Right Now:
...and maybe a surprise guest speaker:
(We're also looking into some music)
What difference does it make when you really, truly believe that Scripture is sufficient? It makes all the difference. We'll show you.
A whole lot more should be available within the next month, Lord willing. But we did want to let you know the basics early, so those who want to come can start planning.
This is the first time we've all spoken at the same conference. But you know it isn't the first time we've been together.
Join us! Tell your friends.
...then hurry on out, y'all.
Today, we snap aside the veil and show you what we've got ù so far. What could we possibly do that's never been done before?
It's the first Pyromaniacs conference! as you pretty much guessed.
Details are still being firmed up, and we'll let you know as matters are finalized, but This Is Where We're At Right Now:
Speakers:
Phil Johnson
Frank Turk
Dan Phillips
...and maybe a surprise guest speaker:
(We're also looking into some music)
Dates:
January 23-24, 2015
Place:
Houston, Texas
Working Theme:
Sufficient Fire
(The sufficiency of Scripture, ablaze)
What difference does it make when you really, truly believe that Scripture is sufficient? It makes all the difference. We'll show you.
A whole lot more should be available within the next month, Lord willing. But we did want to let you know the basics early, so those who want to come can start planning.
This is the first time we've all spoken at the same conference. But you know it isn't the first time we've been together.
Join us! Tell your friends.
...then hurry on out, y'all.
29 April 2014
ANNOUNCEMENT — from the "Well, It's About Time!" Department
by Dan Phillips
Fond of long introductions as I am not, I shall cut straight to the chase...or at least to its opening sequence:
Fond of long introductions as I am not, I shall cut straight to the chase...or at least to its opening sequence:
Keep calendars and budgets clear for
January 23-24, 2015
January 23-24, 2015
Price flights to
Houston, Texas, USA, Earth
Houston, Texas, USA, Earth
(Some) details to follow... Thursday.
27 April 2014
Discharged liabilities
Your weekly dose of Spurgeon
By the Lord Jesus Christ rising from the dead evidence was given that he had fully endured the penalty which was due to human guilt. “The soul that sinneth it shall die”—that is the determination of the God of heaven. Jesus stands in the sinner’s stead and dies: and when he has done that nothing more can be demanded of him, for he that is dead is free from the law.
You take a man who has been guilty of a capital offence: he is condemned to be hanged, he is hanged by the neck till he is dead—what more has the law to do with him? It has done with him, for it has executed its sentence upon him; if he can be brought hack to life again he is clear from the law; no writ that runs in Her Majesty’s dominions can touch him—he has suffered the penalty.
So when our Lord Jesus rose from the dead, after having died, he had fully paid the penalty that was due to justice for the sin of his people, and his new life was a life clear of penalty, free from liability. You and I are clear from the claims of the law because Jesus stood in our stead, and God will not exact payment both from us and from our Substitute: it were contrary to justice to sue both the Surety and those for whom he stood.
And now, joy upon joy! the burden of liability which once did lie upon the Substitute is removed from him also; seeing he has by the suffering of death vindicated justice and made satisfaction to the injured law. Now both the sinner and the Surety are free.
This is a great joy, a joy for which to make the golden harps ring out a loftier style of music. He who took our debt has now delivered himself from it by dying on the cross. His new life, now that he has risen from the dead, is a life free from legal claim, and it is the token to us that we whom he represented are free also.
Listen! “Who shall lay anything to the charge of God’s elect? It is God that justifieth, who is he that condemneth? It is Christ that died, yea rather, that is risen again.” It is a knockdown blow to fear when the apostle says that we cannot be condemned because Christ has died in our stead, but he puts a double force into it when he cries, “Yea rather, that is risen again.”
If Satan, therefore, shall come to any believer and say, “What about your sin?” tell him Jesus died for it, and your sin is put away. If he come a second time, and say to you, “What about your sin?” answer him, “Jesus lives, and his life is the assurance of our justification; for if our Surety had not paid the debt he would still be under the power of death.”
Inasmuch as Jesus has discharged all our liabilities, and left not one farthing due to God’s justice from one of his people, he lives and is clear, and we live in him, and are clear also by virtue of our union with him.
Is not this a glorious doctrine, this doctrine of the resurrection, in its bearing upon the justification of the saints? The Lord Jesus gave himself for our sins, but he rose again for our justification.
The 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 28, sermon number 1,653, "The resurrection of Jesus Christ.""The resurrection of our Lord, according to Scripture, was the acceptance of his sacrifice."
You take a man who has been guilty of a capital offence: he is condemned to be hanged, he is hanged by the neck till he is dead—what more has the law to do with him? It has done with him, for it has executed its sentence upon him; if he can be brought hack to life again he is clear from the law; no writ that runs in Her Majesty’s dominions can touch him—he has suffered the penalty.
So when our Lord Jesus rose from the dead, after having died, he had fully paid the penalty that was due to justice for the sin of his people, and his new life was a life clear of penalty, free from liability. You and I are clear from the claims of the law because Jesus stood in our stead, and God will not exact payment both from us and from our Substitute: it were contrary to justice to sue both the Surety and those for whom he stood.
And now, joy upon joy! the burden of liability which once did lie upon the Substitute is removed from him also; seeing he has by the suffering of death vindicated justice and made satisfaction to the injured law. Now both the sinner and the Surety are free.
This is a great joy, a joy for which to make the golden harps ring out a loftier style of music. He who took our debt has now delivered himself from it by dying on the cross. His new life, now that he has risen from the dead, is a life free from legal claim, and it is the token to us that we whom he represented are free also.
Listen! “Who shall lay anything to the charge of God’s elect? It is God that justifieth, who is he that condemneth? It is Christ that died, yea rather, that is risen again.” It is a knockdown blow to fear when the apostle says that we cannot be condemned because Christ has died in our stead, but he puts a double force into it when he cries, “Yea rather, that is risen again.”
If Satan, therefore, shall come to any believer and say, “What about your sin?” tell him Jesus died for it, and your sin is put away. If he come a second time, and say to you, “What about your sin?” answer him, “Jesus lives, and his life is the assurance of our justification; for if our Surety had not paid the debt he would still be under the power of death.”
Inasmuch as Jesus has discharged all our liabilities, and left not one farthing due to God’s justice from one of his people, he lives and is clear, and we live in him, and are clear also by virtue of our union with him.
Is not this a glorious doctrine, this doctrine of the resurrection, in its bearing upon the justification of the saints? The Lord Jesus gave himself for our sins, but he rose again for our justification.
25 April 2014
The Scourge of Exhibitionistic Faux-honesty
by Phil Johnson
I'm not impressed with the postmodern notion of transparency as a substitute for the old-fashioned (and biblical) virtue of humility.
The type of transparency I'm speaking of is that faux-honesty so often used as an excuse for voicing various kinds of complaints, doubts, accusations, fleshly desires, and other kinds of evil thoughts. This exhibitionistic "virtue" is often paired with a smug self-congratulatory sneer or a condescending dismissal of anyone who dares to suggest that propriety and spiritual maturity may sometimes require us not to give voice to every carnal thought or emotion—i.e., that sometimes discretion is better than transparency.
Here's a biblical case-study that goes against conventional postmodern "wisdom": In Psalm 73, Asaph is rehearsing the confusion he felt over the reality that wicked people sometimes prosper while righteous people suffer. He says:
Well, not exactly. In fact, the point Asaph is making is precisely the opposite: "If I had said, 'I will speak thus,' I would have betrayed the generation of your children" (v. 15).
In other words, Asaph confesses that if he had broadcast his doubts before resolving them, it would have been a sinful act of betrayal against God and against the children of God.
Asaph is actually testifying about how he resolved those doubts and resentments: "But when I thought how to understand this, it seemed to me a wearisome task, until I went into the sanctuary of God; then I discerned their end" (vv. 16-17).
He has acquired a decidedly un-postmodern kind of confident faith. He reaches a settled certainty about the very things he was tempted to doubt. Then he goes on to explain to his readers that the state of the wicked is not as comfortable as it appears to carnal eyes. He's spreading his new-found faith; not soliciting companions who share his doubts.
So this psalm is not an apologia for the sort of "transparency" whose only aim is to vent in a way that aims to legitimize skepticism; it's a condemnation of precisely that sort of intemperance.
There's nothing vague or confusing about the point Asaph is really making. As a matter of fact, the whole psalm starts with an explicit statement of his main thesis: "Truly God is good to Israel, to those who are pure in heart."
From 2006 to 2012, PyroManiacs turned out almost-daily updates from the Post-Evangelical wasteland -- usually to the fear and loathing of more-polite and more-irenic bloggers and readers. The results lurk in the archives of this blog in spite of the hope of many that Google will "accidentally" swallow these words and pictures whole.
This feature enters the murky depths of the archives to fish out the classic hits from the golden age of internet drubbings.
The following excerpt was written by Phil back in September 2009. Phil offered his thoughts on the so-called transparency that has been en vogue in recent years.
This feature enters the murky depths of the archives to fish out the classic hits from the golden age of internet drubbings.
The following excerpt was written by Phil back in September 2009. Phil offered his thoughts on the so-called transparency that has been en vogue in recent years.
As usual, the comments are closed.
The type of transparency I'm speaking of is that faux-honesty so often used as an excuse for voicing various kinds of complaints, doubts, accusations, fleshly desires, and other kinds of evil thoughts. This exhibitionistic "virtue" is often paired with a smug self-congratulatory sneer or a condescending dismissal of anyone who dares to suggest that propriety and spiritual maturity may sometimes require us not to give voice to every carnal thought or emotion—i.e., that sometimes discretion is better than transparency.
Here's a biblical case-study that goes against conventional postmodern "wisdom": In Psalm 73, Asaph is rehearsing the confusion he felt over the reality that wicked people sometimes prosper while righteous people suffer. He says:
I was envious of the arrogant when I saw the prosperity of the wicked. For they have no pangs until death; their bodies are fat and sleek. They are not in trouble as others are; they are not stricken like the rest of mankind. Therefore pride is their necklace; violence covers them as a garment. Their eyes swell out through fatness; their hearts overflow with follies. They scoff and speak with malice; loftily they threaten oppression. They set their mouths against the heavens, and their tongue struts through the earth. Therefore his people turn back to them, and find no fault in them. And they say, "How can God know? Is there knowledge in the Most High?" Behold, these are the wicked; always at ease, they increase in riches. (Psalm 73:3-12)A note of resentment against God? A model of the very kind of transparency I decry? Sure sounds like it, huh? He continues:
All in vain have I kept my heart clean and washed my hands in innocence. For all the day long I have been stricken and rebuked every morning.Self-pity, too. Wow! Is that not a classic example of brilliant, transparent, postmodern confessional writing? The psalmist is venting his spleen, giving voice to his doubts, teaching us that it's OK to broadcast whatever doubts and resentments we maybe harboring against God. Right?
Well, not exactly. In fact, the point Asaph is making is precisely the opposite: "If I had said, 'I will speak thus,' I would have betrayed the generation of your children" (v. 15).
In other words, Asaph confesses that if he had broadcast his doubts before resolving them, it would have been a sinful act of betrayal against God and against the children of God.
Asaph is actually testifying about how he resolved those doubts and resentments: "But when I thought how to understand this, it seemed to me a wearisome task, until I went into the sanctuary of God; then I discerned their end" (vv. 16-17).
He has acquired a decidedly un-postmodern kind of confident faith. He reaches a settled certainty about the very things he was tempted to doubt. Then he goes on to explain to his readers that the state of the wicked is not as comfortable as it appears to carnal eyes. He's spreading his new-found faith; not soliciting companions who share his doubts.
So this psalm is not an apologia for the sort of "transparency" whose only aim is to vent in a way that aims to legitimize skepticism; it's a condemnation of precisely that sort of intemperance.
There's nothing vague or confusing about the point Asaph is really making. As a matter of fact, the whole psalm starts with an explicit statement of his main thesis: "Truly God is good to Israel, to those who are pure in heart."
24 April 2014
The Neo-orthodox Bibliolatry Dodge (NEXT! #40)
by Dan Phillips
Challenge: You worship a book. I worship the Living Word!
Response: Really? And where, pray, do you learn of this "Living Word"?
Challenge: You worship a book. I worship the Living Word!
Response: Really? And where, pray, do you learn of this "Living Word"?
NEXT!
(Proverbs 21:22)
21 April 2014
Can You Persuade Me?
Then Agrippa said to Paul, “You may speak in your defense.”
So Paul, gesturing with his hand, started his defense: “I am fortunate, King Agrippa, that you are the one hearing my defense today against all these accusations made by the Jewish leaders, for I know you are an expert on all Jewish customs and controversies. Now please listen to me patiently!
“As the Jewish leaders are well aware, I was given a thorough Jewish training from my earliest childhood among my own people and in Jerusalem. If they would admit it, they know that I have been a member of the Pharisees, the strictest sect of our religion. Now I am on trial because of my hope in the fulfillment of God’s promise made to our ancestors. In fact, that is why the twelve tribes of Israel zealously worship God night and day, and they share the same hope I have. Yet, Your Majesty, they accuse me for having this hope! Why does it seem incredible to any of you that God can raise the dead?
“I used to believe that I ought to do everything I could to oppose the very name of Jesus the Nazarene. Indeed, I did just that in Jerusalem. Authorized by the leading priests, I caused many believers there to be sent to prison. And I cast my vote against them when they were condemned to death. Many times I had them punished in the synagogues to get them to curse Jesus. I was so violently opposed to them that I even chased them down in foreign cities.
“One day I was on such a mission to Damascus, armed with the authority and commission of the leading priests. About noon, Your Majesty, as I was on the road, a light from heaven brighter than the sun shone down on me and my companions. We all fell down, and I heard a voice saying to me in Aramaic, ‘Saul, Saul, why are you persecuting me? It is useless for you to fight against my will.’
“‘Who are you, lord?’ I asked.
“And the Lord replied, ‘I am Jesus, the one you are persecuting. Now get to your feet! For I have appeared to you to appoint you as my servant and witness. You are to tell the world what you have seen and what I will show you in the future. And I will rescue you from both your own people and the Gentiles. Yes, I am sending you to the Gentiles to open their eyes, so they may turn from darkness to light and from the power of Satan to God. Then they will receive forgiveness for their sins and be given a place among God’s people, who are set apart by faith in me.’
“And so, King Agrippa, I obeyed that vision from heaven. I preached first to those in Damascus, then in Jerusalem and throughout all Judea, and also to the Gentiles, that all must repent of their sins and turn to God—and prove they have changed by the good things they do. Some Jews arrested me in the Temple for preaching this, and they tried to kill me. But God has protected me right up to this present time so I can testify to everyone, from the least to the greatest. I teach nothing except what the prophets and Moses said would happen— that the Messiah would suffer and be the first to rise from the dead, and in this way announce God’s light to Jews and Gentiles alike.”
Suddenly, Festus shouted, “Paul, you are insane. Too much study has made you crazy!”
But Paul replied, “I am not insane, Most Excellent Festus. What I am saying is the sober truth. And King Agrippa knows about these things. I speak boldly, for I am sure these events are all familiar to him, for they were not done in a corner! King Agrippa, do you believe the prophets? I know you do—”
Agrippa interrupted him. “Do you think you can persuade me to become a Christian so quickly?”
Paul replied, “Whether quickly or not, I pray to God that both you and everyone here in this audience might become the same as I am, except for these chains.”
So Paul, gesturing with his hand, started his defense: “I am fortunate, King Agrippa, that you are the one hearing my defense today against all these accusations made by the Jewish leaders, for I know you are an expert on all Jewish customs and controversies. Now please listen to me patiently!
“As the Jewish leaders are well aware, I was given a thorough Jewish training from my earliest childhood among my own people and in Jerusalem. If they would admit it, they know that I have been a member of the Pharisees, the strictest sect of our religion. Now I am on trial because of my hope in the fulfillment of God’s promise made to our ancestors. In fact, that is why the twelve tribes of Israel zealously worship God night and day, and they share the same hope I have. Yet, Your Majesty, they accuse me for having this hope! Why does it seem incredible to any of you that God can raise the dead?
“I used to believe that I ought to do everything I could to oppose the very name of Jesus the Nazarene. Indeed, I did just that in Jerusalem. Authorized by the leading priests, I caused many believers there to be sent to prison. And I cast my vote against them when they were condemned to death. Many times I had them punished in the synagogues to get them to curse Jesus. I was so violently opposed to them that I even chased them down in foreign cities.
“One day I was on such a mission to Damascus, armed with the authority and commission of the leading priests. About noon, Your Majesty, as I was on the road, a light from heaven brighter than the sun shone down on me and my companions. We all fell down, and I heard a voice saying to me in Aramaic, ‘Saul, Saul, why are you persecuting me? It is useless for you to fight against my will.’
“‘Who are you, lord?’ I asked.
“And the Lord replied, ‘I am Jesus, the one you are persecuting. Now get to your feet! For I have appeared to you to appoint you as my servant and witness. You are to tell the world what you have seen and what I will show you in the future. And I will rescue you from both your own people and the Gentiles. Yes, I am sending you to the Gentiles to open their eyes, so they may turn from darkness to light and from the power of Satan to God. Then they will receive forgiveness for their sins and be given a place among God’s people, who are set apart by faith in me.’
“And so, King Agrippa, I obeyed that vision from heaven. I preached first to those in Damascus, then in Jerusalem and throughout all Judea, and also to the Gentiles, that all must repent of their sins and turn to God—and prove they have changed by the good things they do. Some Jews arrested me in the Temple for preaching this, and they tried to kill me. But God has protected me right up to this present time so I can testify to everyone, from the least to the greatest. I teach nothing except what the prophets and Moses said would happen— that the Messiah would suffer and be the first to rise from the dead, and in this way announce God’s light to Jews and Gentiles alike.”
Suddenly, Festus shouted, “Paul, you are insane. Too much study has made you crazy!”
But Paul replied, “I am not insane, Most Excellent Festus. What I am saying is the sober truth. And King Agrippa knows about these things. I speak boldly, for I am sure these events are all familiar to him, for they were not done in a corner! King Agrippa, do you believe the prophets? I know you do—”
Agrippa interrupted him. “Do you think you can persuade me to become a Christian so quickly?”
Paul replied, “Whether quickly or not, I pray to God that both you and everyone here in this audience might become the same as I am, except for these chains.”
20 April 2014
They Broke the News
At the crack of dawn on Sunday, the women came to the tomb carrying the burial spices they had prepared. They found the entrance stone rolled back from the tomb, so they walked in. But once inside, they couldn't find the body of the Master Jesus.
They were puzzled, wondering what to make of this. Then, out of nowhere it seemed, two men, light cascading over them, stood there. The women were awestruck and bowed down in worship. The men said,
"Why seek ye the living among the dead? He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again."
Then they remembered Jesus' words. "The nation's leaders, the chief priests, and the teachers of the Law of Moses will make the Son of Man suffer terribly. He will be rejected and killed, but three days later he will rise to life." Jesus had explained clearly what he meant.
They left the tomb and broke the news of all this to the Eleven and the rest. Mary Magdalene, Joanna, Mary the mother of James, and the other women with them kept telling these things to the apostles, but the apostles didn't believe a word of it, thought they were making it all up.
But Peter jumped to his feet and ran to the tomb. He stooped to look in and saw a few grave clothes, that's all. He walked away puzzled, shaking his head.
That same day two of the discples were walking to the village Emmaus, about seven miles out of Jerusalem. They were deep in conversation, going over all these things that had happened. In the middle of their talk and questions, Jesus came up and walked along with them. But they were not able to recognize who he was.
He asked, "What's this you're discussing so intently as you walk along?"
They just stood there, long-faced, like they had lost their best friend. Then one of them, his name was Cleopas, said, "Are you the only one in Jerusalem who hasn't heard what's happened during the last few days?"
He said, "What Things?"
They said, "The things that happened to Jesus the Nazarene. He was a man of God, a prophet, dynamic in work and word, blessed by both God and all the people. Then our high priests and leaders betrayed him, got him sentenced to death, and crucified him. And we had our hopes up that he was the One, the One about to deliver Israel. And it is now the third day since it happened. But now some of our women have completely confused us. Early this morning they were at the tomb and couldn't find his body. They came back with the story that they had seen a vision of angels who said he was alive. Some of our friends went off to the tomb to check and found it empty just as the women said, but they didn't see Jesus."
Then he said to them, "So thick-headed! So slow-hearted! Why can't you simply believe all that the prophets said? Don't you see that these things had to happen, that the Messiah had to suffer and only then enter into his glory?" Then he started at the beginning, with the Books of Moses, and went on through all the Prophets, pointing out everything in the Scriptures that referred to him.
They came to the edge of the village where they were headed. He acted as if he were going on but they pressed him: "Stay and have supper with us. It's nearly evening; the day is done." So he went in with them. And here is what happened: He sat down at the table with them. Taking the bread, he blessed and broke and gave it to them. At that moment, open-eyed, wide-eyed, they recognized him. And then he disappeared.
Back and forth they talked. "Didn't we feel on fire as he conversed with us on the road, as he opened up the Scriptures for us?"
So they didn't waste a minute. They were up and on their way back to Jerusalem. They found the Eleven and their friends gathered together, talking away: "It's really happened! The Master has been raised up—Simon saw him!"
Then the two went over everything that happened on the road and how they recognized him when he broke the bread.
They were puzzled, wondering what to make of this. Then, out of nowhere it seemed, two men, light cascading over them, stood there. The women were awestruck and bowed down in worship. The men said,
"Why seek ye the living among the dead? He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again."
Then they remembered Jesus' words. "The nation's leaders, the chief priests, and the teachers of the Law of Moses will make the Son of Man suffer terribly. He will be rejected and killed, but three days later he will rise to life." Jesus had explained clearly what he meant.
They left the tomb and broke the news of all this to the Eleven and the rest. Mary Magdalene, Joanna, Mary the mother of James, and the other women with them kept telling these things to the apostles, but the apostles didn't believe a word of it, thought they were making it all up.
But Peter jumped to his feet and ran to the tomb. He stooped to look in and saw a few grave clothes, that's all. He walked away puzzled, shaking his head.
That same day two of the discples were walking to the village Emmaus, about seven miles out of Jerusalem. They were deep in conversation, going over all these things that had happened. In the middle of their talk and questions, Jesus came up and walked along with them. But they were not able to recognize who he was.
He asked, "What's this you're discussing so intently as you walk along?"
They just stood there, long-faced, like they had lost their best friend. Then one of them, his name was Cleopas, said, "Are you the only one in Jerusalem who hasn't heard what's happened during the last few days?"
He said, "What Things?"
They said, "The things that happened to Jesus the Nazarene. He was a man of God, a prophet, dynamic in work and word, blessed by both God and all the people. Then our high priests and leaders betrayed him, got him sentenced to death, and crucified him. And we had our hopes up that he was the One, the One about to deliver Israel. And it is now the third day since it happened. But now some of our women have completely confused us. Early this morning they were at the tomb and couldn't find his body. They came back with the story that they had seen a vision of angels who said he was alive. Some of our friends went off to the tomb to check and found it empty just as the women said, but they didn't see Jesus."
Then he said to them, "So thick-headed! So slow-hearted! Why can't you simply believe all that the prophets said? Don't you see that these things had to happen, that the Messiah had to suffer and only then enter into his glory?" Then he started at the beginning, with the Books of Moses, and went on through all the Prophets, pointing out everything in the Scriptures that referred to him.
They came to the edge of the village where they were headed. He acted as if he were going on but they pressed him: "Stay and have supper with us. It's nearly evening; the day is done." So he went in with them. And here is what happened: He sat down at the table with them. Taking the bread, he blessed and broke and gave it to them. At that moment, open-eyed, wide-eyed, they recognized him. And then he disappeared.
Back and forth they talked. "Didn't we feel on fire as he conversed with us on the road, as he opened up the Scriptures for us?"
So they didn't waste a minute. They were up and on their way back to Jerusalem. They found the Eleven and their friends gathered together, talking away: "It's really happened! The Master has been raised up—Simon saw him!"
Then the two went over everything that happened on the road and how they recognized him when he broke the bread.
19 April 2014
There In the Ground
In Christ alone my hope is found,
He is my light, my strength, my song;
this Cornerstone, this solid Ground,
firm through the fiercest drought and storm.
What heights of love, what depths of peace,
when fears are stilled, when strivings cease!
My Comforter, my All in All,
here in the love of Christ I stand.
In Christ alone! who took on flesh
Fulness of God in helpless babe!
This gift of love and righteousness
Scorned by the ones he came to save:
Till on that cross as Jesus died,
The wrath of God was satisfied -
For every sin on Him was laid;
Here in the death of Christ I live.
There in the ground His body lay
Light of the world by darkness slain:
Then bursting forth in glorious Day
Up from the grave he rose again!
And as He stands in victory
Sin's curse has lost its grip on me,
For I am His and He is mine -
Bought with the precious blood of Christ.
No guilt in life, no fear in death,
This is the power of Christ in me;
From life's first cry to final breath.
Jesus commands my destiny.
No power of hell, no scheme of man,
Can ever pluck me from His hand;
Till He returns or calls me home,
Here in the power of Christ I'll stand.
18 April 2014
What Actually Happened
The people and their leaders all took Jesus to Pilate and began to bring up charges against him. They said, "We found this man undermining our law and order, forbidding taxes to be paid to Caesar, setting himself up as Messiah-King."
Pilate asked him, "Is this true that you're 'King of the Jews'?"
"Those are your words, not mine," Jesus replied.
Pilate told the high priests and the accompanying crowd, "I find nothing wrong here. He seems harmless enough to me."
But they were vehement. "He's stirring up unrest among the people with his teaching, disturbing the peace everywhere, starting in Galilee and now all through Judea. He's a dangerous man, endangering the peace."
When Pilate heard that, he asked, "So, he's a Galilean?" Realizing that he properly came under Herod's jurisdiction, he passed the buck to Herod, who just happened to be in Jerusalem for a few days.
Herod was delighted when Jesus showed up. He had wanted for a long time to see him, he'd heard so much about him. He hoped to see him do something spectacular. He peppered him with questions. Jesus didn't answer--not one word. But the high priests and religion scholars were right there, saying their piece, strident and shrill in their accusations.
Mightily offended, Herod turned on Jesus. His soldiers joined in, taunting and jeering. Then they dressed him up in an elaborate king costume and sent him back to Pilate. That day Herod and Pilate became thick as thieves. Always before they had kept their distance.
Then Pilate called in the high priests, rulers, and the others and said, "You brought this man to me as a disturber of the peace. I examined him in front of all of you and found there was nothing to your charge. And neither did Herod, for he has sent him back here with a clean bill of health. It's clear that he's done nothing wrong, let alone anything deserving death. I'm going to warn him to watch his step and let him go."
At that, the crowd went wild: "Kill him! Give us Barabbas!" (Barabbas had been thrown in prison for starting a riot in the city and for murder.) Pilate still wanted to let Jesus go, and so spoke out again.
But they kept shouting back, "Crucify! Crucify him!"
He tried a third time. "But for what crime? I've found nothing in him deserving death. I'm going to warn him to watch his step and let him go."
But they kept at it, a shouting mob, demanding that he be crucified. And finally they shouted him down. Pilate caved in and gave them what they wanted. He released the man thrown in prison for rioting and murder, and gave them Jesus to do whatever they wanted.
As they led him off, they made Simon, a man from Cyrene who happened to be coming in from the countryside, carry the cross behind Jesus. A huge crowd of people followed, along with women weeping and carrying on. At one point Jesus turned to the women and said, "Daughters of Jerusalem, don't cry for me. Cry for yourselves and for your children. The time is coming when they'll say, "Lucky the women who never conceived! Lucky the wombs that never gave birth! Lucky the breasts that never gave milk!' Then they'll start calling to the mountains, "Fall down on us!' calling to the hills, "Cover us up!' If people do these things to a live, green tree, can you imagine what they'll do with deadwood?"
Two others, both criminals, were taken along with him for execution.
When they got to the place called Skull Hill, they crucified him, along with the criminals, one on his right, the other on his left.
Jesus prayed,
"Father, forgive them; they don't know what they're doing."
Dividing up his clothes, they threw dice for them. The people stood there staring at Jesus, and the ringleaders made faces, taunting, "He saved others. Let's see him save himself! The Messiah of God--ha! The Chosen--ha!"
The soldiers also came up and poked fun at him, making a game of it. They toasted him with sour wine: "So you're King of the Jews! Save yourself!"
Printed over him was a sign: THIS IS THE KING OF THE JEWS.
One of the criminals hanging alongside cursed him: "Some Messiah you are! Save yourself! Save us!"
But the other one made him shut up: "Have you no fear of God? You're getting the same as him. We deserve this, but not him--he did nothing to deserve this."
Then he said, "Jesus, remember me when you enter your kingdom."
He said, "Don't worry, I will. Today you will join me in paradise."
By now it was noon. The whole earth became dark, the darkness lasting three hours-- a total blackout. The Temple curtain split right down the middle. Jesus called loudly,
"Father, I place my life in your hands!"
Then he breathed his last. When the centurion there saw what happened, he honored God: "This man was innocent! A good man, and innocent!"
All who had come around as spectators to watch the show, when they saw what actually happened, were overcome with grief and headed home. Those who knew Jesus well, along with the women who had followed him from Galilee, stood at a respectful distance and kept vigil.
There was a man by the name of Joseph, a member of the Jewish High Council, a man of good heart and good character. He had not gone along with the plans and actions of the council. His hometown was the Jewish village of Arimathea. He lived in alert expectation of the kingdom of God. He went to Pilate and asked for the body of Jesus. Taking him down, he wrapped him in a linen shroud and placed him in a tomb chiseled into the rock, a tomb never yet used. It was the day before Sabbath, the Sabbath just about to begin.
The women who had been companions of Jesus from Galilee followed along. They saw the tomb where Jesus' body was placed. Then they went back to prepare burial spices and perfumes.
They rested quietly on the Sabbath, as commanded.
Pilate asked him, "Is this true that you're 'King of the Jews'?"
"Those are your words, not mine," Jesus replied.
Pilate told the high priests and the accompanying crowd, "I find nothing wrong here. He seems harmless enough to me."
But they were vehement. "He's stirring up unrest among the people with his teaching, disturbing the peace everywhere, starting in Galilee and now all through Judea. He's a dangerous man, endangering the peace."
When Pilate heard that, he asked, "So, he's a Galilean?" Realizing that he properly came under Herod's jurisdiction, he passed the buck to Herod, who just happened to be in Jerusalem for a few days.
Herod was delighted when Jesus showed up. He had wanted for a long time to see him, he'd heard so much about him. He hoped to see him do something spectacular. He peppered him with questions. Jesus didn't answer--not one word. But the high priests and religion scholars were right there, saying their piece, strident and shrill in their accusations.
Mightily offended, Herod turned on Jesus. His soldiers joined in, taunting and jeering. Then they dressed him up in an elaborate king costume and sent him back to Pilate. That day Herod and Pilate became thick as thieves. Always before they had kept their distance.
Then Pilate called in the high priests, rulers, and the others and said, "You brought this man to me as a disturber of the peace. I examined him in front of all of you and found there was nothing to your charge. And neither did Herod, for he has sent him back here with a clean bill of health. It's clear that he's done nothing wrong, let alone anything deserving death. I'm going to warn him to watch his step and let him go."
At that, the crowd went wild: "Kill him! Give us Barabbas!" (Barabbas had been thrown in prison for starting a riot in the city and for murder.) Pilate still wanted to let Jesus go, and so spoke out again.
But they kept shouting back, "Crucify! Crucify him!"
He tried a third time. "But for what crime? I've found nothing in him deserving death. I'm going to warn him to watch his step and let him go."
But they kept at it, a shouting mob, demanding that he be crucified. And finally they shouted him down. Pilate caved in and gave them what they wanted. He released the man thrown in prison for rioting and murder, and gave them Jesus to do whatever they wanted.
As they led him off, they made Simon, a man from Cyrene who happened to be coming in from the countryside, carry the cross behind Jesus. A huge crowd of people followed, along with women weeping and carrying on. At one point Jesus turned to the women and said, "Daughters of Jerusalem, don't cry for me. Cry for yourselves and for your children. The time is coming when they'll say, "Lucky the women who never conceived! Lucky the wombs that never gave birth! Lucky the breasts that never gave milk!' Then they'll start calling to the mountains, "Fall down on us!' calling to the hills, "Cover us up!' If people do these things to a live, green tree, can you imagine what they'll do with deadwood?"
Two others, both criminals, were taken along with him for execution.
When they got to the place called Skull Hill, they crucified him, along with the criminals, one on his right, the other on his left.
Jesus prayed,
"Father, forgive them; they don't know what they're doing."
Dividing up his clothes, they threw dice for them. The people stood there staring at Jesus, and the ringleaders made faces, taunting, "He saved others. Let's see him save himself! The Messiah of God--ha! The Chosen--ha!"
The soldiers also came up and poked fun at him, making a game of it. They toasted him with sour wine: "So you're King of the Jews! Save yourself!"
Printed over him was a sign: THIS IS THE KING OF THE JEWS.
One of the criminals hanging alongside cursed him: "Some Messiah you are! Save yourself! Save us!"
But the other one made him shut up: "Have you no fear of God? You're getting the same as him. We deserve this, but not him--he did nothing to deserve this."
Then he said, "Jesus, remember me when you enter your kingdom."
He said, "Don't worry, I will. Today you will join me in paradise."
By now it was noon. The whole earth became dark, the darkness lasting three hours-- a total blackout. The Temple curtain split right down the middle. Jesus called loudly,
"Father, I place my life in your hands!"
Then he breathed his last. When the centurion there saw what happened, he honored God: "This man was innocent! A good man, and innocent!"
All who had come around as spectators to watch the show, when they saw what actually happened, were overcome with grief and headed home. Those who knew Jesus well, along with the women who had followed him from Galilee, stood at a respectful distance and kept vigil.
There was a man by the name of Joseph, a member of the Jewish High Council, a man of good heart and good character. He had not gone along with the plans and actions of the council. His hometown was the Jewish village of Arimathea. He lived in alert expectation of the kingdom of God. He went to Pilate and asked for the body of Jesus. Taking him down, he wrapped him in a linen shroud and placed him in a tomb chiseled into the rock, a tomb never yet used. It was the day before Sabbath, the Sabbath just about to begin.
The women who had been companions of Jesus from Galilee followed along. They saw the tomb where Jesus' body was placed. Then they went back to prepare burial spices and perfumes.
They rested quietly on the Sabbath, as commanded.
17 April 2014
Not That Kind of King; Not this One
They led Jesus then from Caiaphas to the Roman governor’s palace. It was early morning. They themselves didn’t enter the palace because they didn’t want to be disqualified from eating the Passover. So Pilate came out to them and spoke. “What charge do you bring against this man?”
They said, “If he hadn’t been doing something evil, do you think we’d be here bothering you?”
Pilate said, “You take him. Judge him by your law.”
The Jews said, “We’re not allowed to kill anyone.” (This would confirm Jesus’ word indicating the way he would die.)
Pilate went back into the palace and called for Jesus. He said, “Are you the ‘King of the Jews’?”
Jesus answered, “Are you saying this on your own, or did others tell you this about me?”
Pilate said, “Do I look like a Jew? Your people and your high priests turned you over to me. What did you do?”
“My kingdom,” said Jesus, “doesn’t consist of what you see around you. If it did, my followers would fight so that I wouldn’t be handed over to the Jews. But I’m not that kind of king, not the world’s kind of king.”
Then Pilate said, “So, are you a king or not?”
Jesus answered, “You tell me. Because I am King, I was born and entered the world so that I could witness to the truth. Everyone who cares for truth, who has any feeling for the truth, recognizes my voice.”
Pilate replied, “What is truth?”
Then he went back out to the Jews and told them, “I find nothing wrong in this man. It’s your custom that I pardon one prisoner at Passover. Do you want me to pardon the ‘King of the Jews’?”
They shouted back, “Not this one, but Barabbas!”
They said, “If he hadn’t been doing something evil, do you think we’d be here bothering you?”
Pilate said, “You take him. Judge him by your law.”
The Jews said, “We’re not allowed to kill anyone.” (This would confirm Jesus’ word indicating the way he would die.)
Pilate went back into the palace and called for Jesus. He said, “Are you the ‘King of the Jews’?”
Jesus answered, “Are you saying this on your own, or did others tell you this about me?”
Pilate said, “Do I look like a Jew? Your people and your high priests turned you over to me. What did you do?”
“My kingdom,” said Jesus, “doesn’t consist of what you see around you. If it did, my followers would fight so that I wouldn’t be handed over to the Jews. But I’m not that kind of king, not the world’s kind of king.”
Then Pilate said, “So, are you a king or not?”
Jesus answered, “You tell me. Because I am King, I was born and entered the world so that I could witness to the truth. Everyone who cares for truth, who has any feeling for the truth, recognizes my voice.”
Pilate replied, “What is truth?”
Then he went back out to the Jews and told them, “I find nothing wrong in this man. It’s your custom that I pardon one prisoner at Passover. Do you want me to pardon the ‘King of the Jews’?”
They shouted back, “Not this one, but Barabbas!”
Subscribe to:
Posts (Atom)
