Moses E. Lard, the well-known gospel preacher of the nineteenth century, kept a preaching appointment at Richmond, Missouri in 1853. As he was hitching his horse near the meeting house, a black man named Dick, a brother in Christ, approached him and introduced himself. He told Lard that he once belonged to the church at a place called “Stanley’s,” where an “old brother Warrinner” used to preach but, after Warrinner’s death, the church there ceased meeting, depriving Dick for a long time of the privilege of assembling with the saints. Yet, his faith in Christ had remained steadfast. “I have come fifteen miles today to hear you preach,” he said, “and I have brought with me my young master, Thomas. I think he would be a Christian if he knew how.” After being introduced to Thomas, Lard went into the house to begin the services. He strongly believed in divine providence and wondered to himself if God’s hand were in the presence of Dick and his master. The audience was large, but not a Christian there had come fifteen miles, a considerable distance in that day. But here was a bondservant who, after working hard all week, had traveled that far to attend the meeting. Lard was still thinking about Dick’s words as he entered the pulpit to begin his lesson. “Thomas was in the congregation – a circumstance which I determined not to forget for the next hour and a half,” he later recalled. And through his speech, he kept steadily in mind “a plain, honest boy of sixteen.” The simple sermon, deliberately delivered in the “plowman’s phrase” that had been Lard’s early dialect, accomplished its purpose. When the invitation was extended, Thomas went forward and gave the preacher his hand. “Poor Dick was as near Heaven then, as he will ever be again, until he reaches that blessed abode. He could not sit, he could not stand, he did not shout but clapped his hands, while tears ran over those toil-worn cheeks. He meekly occupied a distant comer of the house, and, I felt, if angels delight to gather around the heart that is full of gratitude to Christ, surely they must have had a strong pleasure in folding their wings in that comer just then.” Thomas was baptized into Christ that evening. A little more than two weeks later, at the request of Dick and Thomas, Lard went to the community near their home to preach for two days in the shade of some large trees. There a modest stand and some crude seats had been erected to accommodate the services. Resolved to make the most of the limited time, the first day Lard preached two-and-a-half hours to a large audience of “an honest, agricultural people, blessed with pertinent common sense and sound hearts.” The sermon made a favorable impression on most of those present. The next day the audience, undiminished in size, gathered again to hear another equally long sermon. At the close, four men came forward to confess Christ. Excitement was such that Lard thought it would be unwise to leave the people in the present mood in order to meet another appointment where nothing might be accomplished. So he decided to stay. The third night eight more confessed their faith in Christ, and before the meeting closed, forty had been baptized for the remission of their sins. Furthermore, those who remained of the old Stanley’s church came to take seats in the assembly of the saints. On the Lord’s day, the brethren, old and new, met at a convenient place a mile distant to organize a New Testament church. They invoked the protection of God and resolved to be faithful in His service. “A table was then spread, and on it were placed the emblematic loaf and cup. The supper was then eaten in memory of the Master, a song sung, and the services of the hour closed” (Lard’s Quarterly, Sept., 1863, pp. 23-25). The church, known as South Point, was located in Ray County, Missouri. It came into existence primarily because a chattel slave who was also a bondservant of Christ loved both of his masters enough to travel fifteen miles to hear the gospel. That journey may have been the difference between heaven and hell for Thomas and for many others as well. God, in the exercise of His providence, very often uses what to us may seem to be an insignificant act of faith to accomplish His purposes. Heaven, indeed, my sometimes be just “fifteen” miles away. – by Earl Kimbrough
When one turns into an offspring of God, he is conceived again profoundly (John 3:1-5) turning into an otherworldly darling who is to grow (1 Pet. 2:1-2; 2 Pet. 3:18). One develops profoundly by sustaining upon the expression of God (Acts 20:32), building up an otherworldly craving with a specific end goal to yearning and crave nobility (Matt. 5:6).
2 Peter 1:5-11 recounts the need and nature of such development. “Yet in addition for this very reason, giving all constancy, add to your confidence goodness, to uprightness learning, to information poise, to discretion persistence, to determination righteousness, to purity selfless benevolence, and to caring graciousness adore. For if these things are yours and proliferate, you will be neither infertile nor unfruitful in the information of our Lord Jesus Christ. For he who does not have these things is foolhardy, even to visual deficiency, and has overlooked that he was purged from his old sins. Accordingly, brethren, be considerably more determined to ensure, for on the off chance that you do these things you will never bumble; for so a passage will be provided to you richly into the everlasting kingdom of our Lord and Savior Jesus Christ.”
“Goodness” is the assurance to do right. “Learning” is information of God’s statement since it is the main source which tells what is correct. “Poise” is the utilization of that information in your life utilizing it to administer your considerations and activities. “Diligence” is staying immovable to the Lord and His motivation. “Righteousness” is resembling God, as He would have you to be. “Charitable thoughtfulness” is delicate warmth toward brethren in Christ. “Love” is dedication to God, Christ, and your fellowman which is communicated in dutifulness to God and administration to man.
In the event that you are to be productive in your administration to Christ, these things must possess large amounts of your life. On the off chance that you need them, you are visually impaired regarding what your life in Christ ought to be.
Insignificant days before the group had thronged into the tight boulevards of Jerusalem to get a look at Him and yell his gestures of recognition. However, overnight the happy cries of “Favored is the King” had transformed into shouts of “Kill Him.” He was captured, relinquished by his devotees and companions, erroneously denounced and censured, beaten, scourged, taunted and mortified. The boulevards were fixed with sobbing ladies as He, in depletion from a restless night, frail with loss of blood, attempted to convey the extremely cross whereupon He would be executed. “There were additionally two others, offenders, driven with him to be killed. Furthermore, when they had gone to the place called Calvary, there they executed him, and the crooks, one on the correct hand and the other on the left” (Luke 23:32-33).
Maybe it is recognition that tends to jade us to the horrendous enduring persevered by Jesus at the cross to end up plainly the give up for our wrongdoings. Many view the cross as a bit of sparkling adornments to dangle from one’s neck or show as a trimming, enrichment or show-stopper. The cross was a coldblooded, horrible and ridiculous instrument of torment and execution for just the more regrettable lawbreakers. The Romans considered torturous killing so frightful that Roman natives were excluded from death by execution if indicted a capital offense (aside from treachery).
What sufferings did Jesus experience in passing on upon the cross? What was an execution? Why was Christ executed? We have to comprehend the profundity and reality of Christ’s sufferings and passing.
Christ’s Sufferings Before The Cross
Christ came to give His life and kick the bucket upon the cross. “He lowered Himself and ended up noticeably devoted to death, even the passing of the cross” (Phil. 2:8). Jesus talked regularly to his devotees of his looming demise by torturous killing (Matt. 16:21; 17:22-23; 20:18-19; 26:2). The weight of this premonition weighed vigorously upon Jesus as He entered the garden of Gethsemane with His pupils to ask late Thursday evening after their Passover supper.
“He started to be tragic and profoundly troubled. At that point He said to them, ‘My spirit is exceedingly miserable, even to death…” (Matt. 26:37-38). Luke, the doctor, portrays Jesus’ serious mental anguish as He implored, “Father, on the off chance that it is Your will, remove this glass from Me; in any case not My will, but rather Yours, be done … Also, being in misery, He asked all the more sincerely. At that point His sweat ended up noticeably like extraordinary drops of blood tumbling down to the ground” (Luke 22:42, 44). Therapeutic specialists have analyzed Jesus’ ridiculous sweat as “hemohidrosis.” This originates from a profoundly enthusiastic state causing hemorrhagin into the sweat organs and the skin winds up plainly delicate and delicate (William D. Edwards, MD; Wesley J. Gabel, MDiv; Floyd E. Hosmer, MS, AMI, “On the Physical Death of Jesus Christ,” Journal of the American Medical Association, March 21, 1986, Vol. 255, No. 11).
An outfitted horde coming to capture Jesus broke the garden peace. Jesus’ distress was duplicated and His misery developed as He persevered through Judas’ treachery and His devotees’ surrender and refusal (Matt. 26:47-56, 69-75; Psa. 22:11). As Peter denied Him, the profundity of Jesus’ throbbing pity is felt as “the Lord turned, and looked upon Peter” (Luke 22:61).
The capturing band of Jews seized and bound Jesus. As Jesus was driven from place to place to be erroneously denounced and attempted by adversaries who tried to execute Him, those Jewish officers going with Him loaded manhandle upon Him. They ridiculed and criticized Jesus, spit in His face, at that point blindfolded Him and beat Him requesting that he forecast who had hit Him (Mark 14:65; Luke 22:63-65). Sentenced to death by the Jews, Jesus was taken to Pilate. Pilate sent Jesus to Herod where his warriors “treated Him with disdain and derided Him, exhibited Him in a dazzling robe, and sent Him back to Pilate” (Luke 23:11).
Pilate brought Jesus out before the large number trying to discharge Jesus. Yet, the group sobbed for a revolt, criminal a killer, Barabbas, to be discharged and for Jesus to be executed (Matt. 27:15-26). Pilate looking to assuage the lethal swarm scourged Jesus and after that tried to discharge him. Be that as it may, he yielded to the horde to execute him (Luke 23:22-25; John 19:1-16). Scourging was an outrageous and extreme discipline and a lawful preparatory to Roman execution exempting ladies, legislators and warriors (with the exception of cowards). The detainee would be stripped and his situation is anything but hopeful over His make a beeline for a post. Maybe a couple fighters would whip or beat the detainee’s back, rear end and legs. The short whip normally utilized comprised of calfskin thongs on which were tied little iron balls or sharp bits of bone. The constrain of the iron balls would leave profound wounds and the cowhide and bones would attack the skin and muscles leaving bleeding strips or segments of fragile living creature and uncovered muscle (1 Pet. 2:24). Blood misfortune could leave casualties in stun and demise could happen under a scourging.
Despite the fact that debilitated, wounded and His back a draining mash and conceivably in pre-stun, Christ’s manhandle by the Roman officers was not at an end. Jesus was taken before the whole Roman unit, who might have had little love for any Jew. They derided Jesus attire Him in a purple robe, putting a contorted crown of thistles on His head and setting a “reed,” a wooden staff in his correct hand. “Also, they bowed the knee before him and taunted him, saying, ‘Hail, King of the Jews!’ Then they spat on Him, and took the reed and struck Him on the head” (Matt. 27:29-30; Isa. 50:6). The long sharp thistles of the crown would have punctured the delicate tissue of His temples bringing on additional draining injuries. The hits to His head were likely expected to drive these thistles more profound into his forehead and open more injuries. Jesus was beaten so extremely “His appearance was so distorted past that of any man and his shape damaged past human similarity” (Isa. 52:14).
The Persians are accepted to have first utilized torturous killing, however the Romans formed execution into an unfeeling convoluted moderate demise aim on causing the most agony and enduring. The expression “horrifying,” which means extraordinary distress or torment, originates from the Latin for “from, or out of, the cross.” Roman torturous killing was an agonizing, open, dishonorable and famous demise for slaves, insurrectionists, forsaking fighters and the most detestable lawbreakers.
Jesus started His execution mortification (Phil. 2:8) as a sentenced man compelled to convey the crossbar or patibulum, weighing from 75 to 125 pounds, from the yard where he had been beaten to the general population place of execution, outside the city of Jerusalem, on a rough slope named Golgotha, “the skull.” The Romans tore the robe from Jesus’ shoulders reviving the somewhat thickening injuries on His back. A harsh slashed wooden crossbar was adjusted over His neck and His ridiculous shoulders and His arms were likely attached outstretched to it. Weariness and blood-misfortune left Jesus excessively powerless, making it impossible to hold up under the weight and the Romans pulled a bypasser from the group to convey the cross (Mark 15:21).
At Golgotha, stood the overwhelming upright wooden post on which the patibulum would be secured. Jesus was offered annoy, an astringent drink of wine blended with myrrh as a mellow pain relieving which He tasted and after that can’t (Matt. 27:34; Mark 15:23; Psa. 69:21). Jesus would not enable His faculties to be dulled or His brain to be blurred. He would confront and persevere through the full sufferings of the cross.
Jesus was stripped and tossed to the ground on His back, His arms outstretched along the patibulum and His hands were nailed. The nails were likely decreased iron spikes around 5 to 7 inches long with a squared shaft of 3/8 inch thickness, as indicated by executed stays found from a similar day and age. Remains and research show the nails were presumably determined through the wrists, which the people of old considered a piece of the hands and nails in the palms don’t bolster the heaviness of the body. Spikes crashed into the wrists close to the middle nerve would stay away from broken bones (Psa. 34:20) and send transmitting stuns of torment up Jesus’ arms. Along these lines nailed, the crossbar and Jesus were lifted up onto the upright post (Num. 21:6-9; Isa. 52:13), His legs were bowed at the knees, His feet put one a top the other and after that nailed specifically to the front of the post. Burning torment shot up his unnaturally curved legs.
Over Jesus’ head was set a board or titulus which usually bore the name and wrongdoing of the denounced, however Pilate had stated, “Jesus of Nazareth, the King of the Jews” in Hebrew, Latin and Greek (John 19:19-22). Underneath Jesus Roman fighters stood watch to ensure those killed passed on and that companions did not expel them before death. These warriors separated Jesus’ pieces of clothing and bet for His jacket (John 19:23-25; Psa. 22:18). A group assembled to gaze, expand, taunt and embarrass Jesus as He hung enduring, the fighters participate thus did the two executed hoodlums on either side of Him (Luke 23:35-37; Matt. 27:38-44; Psa. 22:12-17). Adding to Jesus’ disgrace were the nearness of His mom, two or three ladies devotees and no less than one pupil, (John 19:25-27).
Demise would come gradually as each twisted created burning anguish. The heaviness of His hanging body on the nails sent shooting torment up His arms. The expanded position of and weight on Jesus’ arms made the utilization of His trunk and thorax muscles to inhale troublesome. To calmly inhale, Jesus needed to drive his body up with His legs putting his weight on the nail in His feet making torment shoot up His legs. The Romans could hurry demise by breaking the legs underneath knees, as they did to the two hoodlums adjacent to Jesus (John 19:31-33), putting the weight of exhalation on shoulder and arm muscles alone and bringing about weariness asphyxia. With each breath Jesus’ crude bleeding back was torn against the harsh wood of the shafts, torment would shoot up His arms and legs from the spikes, weariness would spasm and bunch His muscles with determined, throbbing agony.
When we consider the workplaces of Jesus, we for the most part don’t consider them as far as their connections to paradise or earth, or their pre-incarnate, incarnate or post-revival stages. In any case, perceiving these qualifications benefits us extraordinarily.
The Offices Of The Pre-Incarnate Christ
The primary verse of the good news of John acquaints us with “the Word.” This Divine Being was as God (Phil. 2:6) and meet with God in nature (Col. 1:15-16). John reveals to us that He was a dynamic member in the creation to the degree nothing entered presence without Him. This “Word” was made fragile living creature and we know Him as Jesus (John 1:14).
This same “Word” before His being made substance is discovered dynamic all through mankind’s history. He is known as the “Heavenly attendant of Jehovah.” That this “Dispatcher” was not a standard being of the class called “holy messenger” is obvious from the treatment He gets as He executes His different obligations.
In Exodus part three He summons Moses to expel His shoes and love (Exo. 3:2-6). He alludes to Himself as the “I AM.” Even the journalists of the Old Testament content credit to Him the assignments of ruler and Jehovah God. Common other-worldly creatures never make such a demand (Rev. 22:8-9).
The Offices Of The Glorified Christ
Jesus expected three workplaces after His climb into Heaven: King of Kings, High Priest of the Order of Melchizedek, and our Advocate with the Father.
Jesus was the Messiah, the Anointed, that is, God’s assigned successor to the Throne of David (Isa. 9:6; Luke 1:69). Nonetheless, Jesus did not execute that office until He climbed and sat down at God’s correct submit paradise (Heb. 1:3, 8). While Jesus rules over the earth He has never actually ruled on the earth, and the Scriptures don’t demonstrate that He will. Jesus got all expert at His climb (Matt. 28:18) and will restore that expert to the Father after the Judgment (1 Cor. 15:27-28).
Jesus fills a double office regarding the penance for transgression. He is without a moment’s delay the yield for transgression and the High Priest who offers it to God (Heb. 7:26-27). Jesus’ part as High Priest was guaranteed to Him through the prophets and particularly rested upon the exceptional capability that He was a righteous man constantly dutiful to God (Heb. 5:1-10). His organization is a persisting one and, in this manner, better than that of Aaron by temperance of His interminable life (Heb. 7:15-25).
However, Jesus serves not just as High Priest offering a yield for our transgressions, additionally as our Advocate, a Mediator or Pleader before God for leniency (1 John 2:1). He is ever before God making intervention for His brethren (Rom. 8:31-34). Having been accommodated to God by the absolution of our past sins we proceed in association with the Father through the service of Jesus in paradise (Rom. 5:10; 4:25).
This is the thing that Jesus accomplishes for us now in paradise before the Father. How superb for every one of us!
The Offices Of Christ On The Earth
Jesus filled a few workplaces while He served here upon the earth. We in some cases disregard these and in doing as such have an off base perspective of Jesus amid the times of His tissue.
Jesus Christ was the Prophet of Jehovah (Heb. 1:1-2). Moses said that God would send another prophet in the similarity of himself (Deut. 18:15-22). Jehovah would put His words into the mouth of that prophet and affirm what He said by marvels, signs and ponders.
Jesus is that prophet (Acts 3:22-23; John 6:14; 7:40; Matt. 13:57). He came lecturing the words that God provided for Him (John 5:30-37; 7:16-18). He as a prophet did not come in His own particular name (John 5:43), did not hold up under observer of Himself (John 8:17-18) and did not speak His own precept (John 7:16-17).
Jesus’ office as “the prophet” was steady with His appearing as worker and being made in the resemblance of a man (Phil. 2:7). God sends a prophet; a prophet gets and uncovers a message; a prophet has expert designated to Him from God and adequate power given to him to execute his bonus. This was positively valid for Jesus while here in the substance (Luke 4:18; Isa. 11:1-4; John 5:19, 30; 8:28-29).
Jesus Christ was the Apostle (Heb. 3:1). A witness is one that is sent forward under a commission (Matt. 10:5). He is one sent with a message to lecture (Matt. 10:7) and the ability to affirm the specialist of what He lectures (Luke 9:1; Mark 6:12-13).
Jesus was a witness in His relationship to the Father (John 17:3). The Father sent Jesus with a commission (Matt. 15:24). He gave Him a message to uncover (John 8:28-29) and the power important to uncover and affirm it (Luke 4:18; Acts 10:38).
Like the workplace of prophet, that of a witness is steady with Jesus appearing as a worker to be in the resemblance of a man. Jesus went forward for the sake of the person who sent Him (John 5:43; cf. Luke 10:17). He worked the works that the Father gave Him (John 5:36; 10:25, 32; cf. Luke 9:1). Jesus never escaped His part of a worker. Jesus never appeared to men to be something besides a man (Phil. 2:5-8; John 10:33).
Jesus Christ was the Son of God (John 1:14). John proclaims that Jesus is the Son of God. There is a sense in which this title is one of a kind to Jesus, as in the above content – the main generated Son (cf. John 20:17; Matt. 11:27). Be that as it may, the expression ” Son of God” applies to an assortment of people. Analyzing its utilization will uncover the character of the title, what office it assigns in the Scriptures.
Blessed messengers are “children of God” (Job 2:1; cf. Heb. 1:14) by ethicalness of their creation. Adam is “the child of God” since he was the primary man God made and, subsequently, the leader of the human family (Acts 17:25-29). The equitable of Adam’s seed who wed the little girls of Cain are “children of God” (Gen. 6:2). The country Israel is the “child of God” (Exo. 4:22) in light of the fact that they are the protest of God’s uncommon love and administer to His administration (Hosea 11:1). The rulers of Israel are “children of God” as agents of the picked country and as sorts of the Messiah (Psa. 2:7; 2 Sam. 7:14). The individuals who accept and comply with the gospel are “children of God” (John 1:12) prepared to serve Christ (1 John 3:1-10). In this assignment there is an uncommon relationship of administration, dedication and submission toward God and His kin showed.
We take in the way of otherworldly “sonship” from sections that arrangement with strict sonship. A child is under the expert of his dad (Gal. 4:1, 2). Compliance is anticipated from a child (Heb. 12:5-8; Matt. 21:28-32). A child comes in his dad’s name and acts for sake of his interests (Matt. 20:37). A child is cherished of his dad (Luke 9:38; 11:11-13) and loves his dad (Gen. 46:29). He is the beneficiary of his dad and serves reliably in his dad’s home (Luke 15:12, 29-32; Matt. 21:38).
Jesus was the ideal Son (Heb. 5:8-9). The Father on no less than two events reported His endorsement of Jesus (Matt. 3:17; 17:5) and exhibited it in the restoration (Rom. 1:4). The Father compensated His ideal acquiescence (Phil. 2:9-11). Into His hands He has lauded all things (Matt. 28:18) and given Him the manage of His kingdom (1 Cor. 15:25-28) until every one of His adversaries are vanquished.
The Role Of Christ Was That Of A Servant
Jesus executed just those workplaces good with His part. He made Himself of no notoriety, and appeared as a worker made in the similarity of men. Jesus did not come in the workplaces of His earlier or last wonderfulness. He lowered Himself and was faithful to His Father.
by David Padfield
On the Tuesday before His crucifixion, our Lord went into the temple for the last time and denounced its inhabitants as being the “sons of those who murdered the prophets,” a “brood of vipers,” and those destined for the “condemnation of hell” (Matt 23:31–33). They would fill up the measure of their father’s guilt. By crucifying of the Son of God and by their continual rejection of the gospel message and it’s messengers they would prove whose sons they were. Satan was truly their father and “like father, like son.”
In the seventh and final woe that Jesus pronounces on Jerusalem, He gives the death sentence for the city and said that generation of people would feel the wrath of God for their rejection and murder of the Son of God (Matt 23:34–39). The destruction of the temple would symbolize God’s repudiation of it. After this scathing rebuke, Jesus leaves the temple never to return to it again.
As Jesus and His disciples were walking away from Herod’s Temple, He told them that the day was coming when “not one stone shall be left here upon another, that shall not be thrown down” (Matt 24:2). Apparently the disciples were stunned into silence by our Lord’s statement.
His disciples privately ask, “When will these things be? And what will be the sign of Your coming, and of the end of the age?” (Matt 24:3). The destruction of the temple was such a remarkable event that the disciples could only think of it being accompanied by the end of the world and the second coming of Christ. Jesus clears up their misunderstandings and answers their questions in order. First, He tells them about the various signs which would be seen prior to the destruction of the temple. Second, Jesus explains there will be no signs given prior to His return and the end of the world.
Jesus called the destruction of Jerusalem the “the days of vengeance” (Luke 21:22). The destruction of Jerusalem was an act of God’s vengeance and judgment, not Rome’s; these would be the days when people were punished for their sins. The destruction of the holy city was not an accidental or arbitrary act, but the just recompense of reward for those who rejected God’s Son.
We are pleased to offer a new book, Days of Vengeance. This book is a very detailed examination of the destruction of Jerusalem and a look at the events which followed. This book is only available as a PDF file from our website. Sorry, but we do not have any copies to mail out.
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by David Padfield
In form, a covenant is an agreement between two people and involves promises on the part of each to the other. The concept of a covenant between God and His people is one of the central themes of the Bible. In the Biblical sense, a covenant implies much more than a contract or a simple agreement between two parties.
The word for “covenant” in the Old Testament also provides additional insight into the meaning of this important idea. It comes from a Hebrew root word that means “to cut.” This explains the strange custom of two people passing through the cut bodies of slain animals after making an agreement (cf. Jer. 34:18). A ceremony such as this always accompanied the making of a covenant in the Old Testament. Sometimes those entering into a covenant shared a meal, such as when Laban and Jacob made their covenant (Gen. 31:54).
Abraham and his children were commanded to be circumcised as a “sign of covenant” between them and God (Gen. 17:10-11).
At Sinai, Moses sprinkled the blood of animals on the altar and upon the people who entered into covenant with God (Exo. 24:3-8).
The Old Testament contains many examples of covenants between people who related to each other as equals. For example, David and Jonathan entered into a covenant because of their love for each other — this agreement bound each of them to certain responsibilities (1 Sam. 18:3).
The remarkable thing is that God is holy, omniscient, and omnipotent; but He consents to enter into covenant with man, who is feeble, sinful, and flawed.
In this article, we want to examine five great covenants of the Bible.
God’s Covenant With Noah
Centuries before the time of Abraham, God made a covenant with Noah, assuring Noah that He would never again destroy the world by flood (Gen. 9).
Noah lived at a time when the whole earth was filled with violence and corruption — yet Noah did not allow the evil standards of his day to rob him of fellowship with God. He stood out as the only one who “walked with God” (Gen. 6:9), as was also true of his great-grandfather Enoch (Gen. 5:22). “Noah was a just man, perfect in his generations” (Gen. 6:9). The Lord singled out Noah from among all his contemporaries and chose him as the man to accomplish a great work.
When God saw the wickedness that prevailed in the world (Gen. 6:5), He told Noah of His intention to destroy the ancient world by a universal flood. God instructed Noah to build an ark (a large barge) in which he and his family would survive the universal deluge. Noah believed God and “according to all that God commanded him, so he did” (Gen. 6:22).
Noah is listed among the heroes of faith. “By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world and became heir of the righteousness which is according to faith” (Heb. 11:7).
With steadfast confidence in God, Noah started building the ark. During this time, Noah continued to preach God’s judgment and mercy, warning the ungodly of their approaching doom. Peter reminds us of how God “did not spare the ancient world, but saved Noah, one of eight people, a preacher of righteousness, bringing in the flood on the world of the ungodly” (2 Pet. 2:5).
Noah preached for 120 years, apparently without any converts. At the end of that time, “when … the longsuffering of God waited in the days of Noah … eight souls were saved through water” (1 Pet. 3:20).
People continued in their evil ways and ignored his pleadings and warnings until the flood overtook them. When the ark was ready, Noah entered in with all kinds of animals “and the Lord shut him in” (Gen. 7:16), cut off completely from the rest of mankind.
Noah was grateful to the Lord who had delivered him from the flood. After the flood, he built an altar to God (Gen. 8:20) and made a sacrifice, which was accepted graciously, for in it “the Lord smelled a soothing aroma” (Gen. 8:21).
The Lord promised Noah and his descendants that He would never destroy the world again with a universal flood (Gen. 9:15). The Lord made an everlasting covenant with Noah and his descendants, establishing the rainbow as the sign of His promise (Gen. 9:1-17).
Another part of the covenant involved the sanctity of human life, i.e., that “whoever sheds man’s blood, by man his blood shall be shed; for in the image of God He made man” (Gen. 9:6). Every time we see a rainbow today we are reminded of that agreement — this covenant has not been done away with. As long as God still sends rainbows after a storm, capital punishment will still be a part of God’s law for the human race.
God’s Covenant With Abraham
In making a covenant with Abraham, God promised to bless his descendants and make them His own special people — in return, Abraham was to remain faithful to God and to serve as a channel through which God’s blessings could flow to the rest of the world (Gen. 12:1-3).
Abraham’s story begins with his passage with the rest of his family from Ur of the Chaldeans in ancient southern Babylonia (Gen. 11:31). He and his family moved north along the trade routes of the ancient world and settled in the prosperous trade center of Haran, several hundred miles to the northwest.
While living in Haran, at the age of 75, Abraham received a call from God to go to a strange, unknown land that God would show him. The Lord promised Abraham that He would make him and his descendants a great nation (Gen. 12:1-3). The promise must have seemed unbelievable to Abraham because his wife Sarah was childless (Gen. 11:30-31; 17:15). Abraham obeyed God with no hint of doubt or disbelief.
Abraham took his wife and his nephew, Lot, and went toward the land that God would show him. Abraham moved south along the trade routes from Haran, through Shechem and Bethel, to the land of Canaan. Canaan was a populated area at the time, inhabited by the war-like Canaanites; so, Abraham’s belief that God would ultimately give this land to him and his descendants was an act of faith.
The circumstances seemed quite difficult, but Abraham’s faith in God’s promises allowed him to trust in the Lord. In Genesis 15, the Lord reaffirmed His promise to Abraham. The relationship between God and Abraham should be understood as a covenant relationship — the most common form of arrangement between individuals in the ancient world. In this case, Abraham agreed to go to the land that God would show him (an act of faith on his part), and God agreed to make Abraham a great nation (Gen. 12:1-3).
In Genesis 15 Abraham became anxious about the promise of a nation being found in his descendants because of his advanced age — and the Lord then reaffirmed the earlier covenant. A common practice of that time among heirless families was to adopt a slave who would inherit the master’s goods. Therefore, because Abraham was childless, he proposed to make a slave, Eliezer of Damascus, his heir (Gen. 15:2). But God rejected this action and challenged Abraham’s faith: “‘Look now toward heaven, and count the stars if you are able to number them.’ And He said to him, ‘So shall your descendants be'” (Gen. 15:5).
Abraham’s response is the model of believing faith: “And he believed in the Lord, and He accounted it to him for righteousness” (Gen. 15:6). The rest of Genesis 15 consists of a ceremony between Abraham and God that was commonly used in the ancient world to formalize a covenant (Gen. 15:7-21). God repeated this covenant to Abraham’ son, Isaac (Gen. 17:19). Stephen summarized the story in the book of Acts 7:1-8.
The Mosaic Covenant
The Israelites moved to Egypt during the time of Joseph. A new Pharaoh came upon the scene and turned the Israelites into common slaves. The people cried out to the God of their forefathers. “So God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob” (Exo. 2:24). After a series of ten plagues upon the land of Egypt, God brought the Israelites out “of Egypt with great power and with a mighty hand” (Exo. 32:11).
Three months after leaving the land of Egypt, the children of Israel camped at the base of Mount Sinai (Exo. 19:1). God promised to make a covenant with the Israelites (Exo. 19:3-6). Before they even knew the conditions of the contract, the people agreed to abide by whatever God said (Exo. 19:8).
This covenant was between God and the people of Israel — you and I are not a party in this contract (and never have been). The Ten Commandments are the foundation of the covenant, but they are not the entirety of it.
After giving the first ten commands, the people asked the Lord to speak no more (Exo. 20:18-20). Moses then drew near to the presence of God to hear the rest of the covenant (Exo. 20:21). After receiving the Law, Moses spoke the words of the covenant to all of the people, and the people agreed to obey (Exo. 24:4).
Moses then wrote the conditions of the covenant down, offered sacrifices to God, and then sprinkled both the book and the people with blood to seal the covenant (Exo. 24:8). This covenant between God and the people of Israel was temporary — God promised a day when He would make a new covenant, not only with Israel but also with all mankind. “Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah — not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord. But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people” (Jer. 31:31-34).
God’s Covenant With David
Another covenant was between God and King David, in which David and his descendants were established as the royal heirs to the throne of the nation of Israel (2 Sam. 7:12-13).
This covenant agreement reached its fulfillment when Jesus, a descendant of the line of David, was born in Bethlehem. The gospel of Matthew starts off by showing Christ was “the Son of David” (Matt. 1:1), and thus He had the right to rule over God’s people. Peter preached that Jesus Christ was a fulfillment of God’s promise to David (Acts 2:29-36).
The Covenant Of Christ
The New Testament makes a clear distinction between the covenants of the Mosaic Law and the covenant of Promise. The apostle Paul spoke of these “two covenants,” one originating “from Mount Sinai,” the other from “the Jerusalem above” (Gal. 4:24-26). Paul also argued that the covenant established at Mount Sinai was a “ministry of death” and “condemnation” (2 Cor. 3:7, 9).
The death of Christ ushered in the new covenant under which we are justified by God’s grace and mercy — it is now possible to have the true forgiveness of sins. Jesus Himself is the Mediator of this better covenant between God and man (Heb. 9:15). Jesus’ sacrificial death served as the oath, or pledge, which God made to us to seal this new covenant.
The “new covenant” is the new agreement God has made with mankind, based on the death and resurrection of Jesus Christ. The concept of a new covenant originated with the promise of Jeremiah that God would accomplish for His people what the old covenant had failed to do (Jer. 31:31-34; Heb. 11:7-13). Under this new covenant, God would write His Law on human hearts.
When Jesus ate the Passover meal at the Last Supper with His disciples, He spoke of the cup and said, “this is My blood of the new covenant, which is shed for many for the remission of sins” (Matt. 26:28). Luke’s account refers to this cup as symbolizing “the new covenant in My blood, which is shed for you” (Luke 22:20).
When Paul recited the account he had received concerning the Last Supper, he quoted these words of Jesus about the cup as “the new covenant in My blood” (1 Cor. 11:25).
The Epistle to the Hebrews gives the new covenant more attention than any other book in the New Testament. It quotes the entire passage from Jeremiah 31:31-34 (Heb. 8:8-12). Jesus is referred to by the writer of Hebrews as “the Mediator of the new covenant” (Heb. 9:15; 12:24). The new covenant, a “better covenant … established on better promises” (Heb. 8:6), rests directly on the sacrificial work of Christ.
The new covenant accomplished what the old could not, i.e., the removal of sin and cleansing of the conscience (Heb. 10:2, 22). The work of Jesus Christ on the cross thus makes the old covenant “obsolete” (Heb. 8:13) and fulfills the promise of the prophet Jeremiah.
Unlike the Mosaic covenant, the new covenant of Jesus Christ is intended for all mankind — regardless of race. In the Great Commission Jesus sent His apostles into the entire world so they could tell the story of the cross (Luke 24:46-47; Matt. 28:18-20). The gospel call extends to every man and woman today!
by David Padfield
One day last summer I was on my way to lunch when I drove by a house that was having a rummage sale. Even though I did not stop for the sale, I could not help but notice the display closest to the street — what caught my eye was a table filled with old trophies that were now for sale on someone’s driveway.
I had to wonder why anyone would be interested in purchasing a used trophy. What could they possibly do with it? The trophies for sale probably had the name of the recipient engraved on it, along with a brief description of their meritorious actions. Who would want to put someone else’s trophy on their mantle?
Later, I began to wonder why the seller wanted to get rid of their old trophies in the first place. I am sure that at one time those trophies held a lot of value, or at least some emotional attachment. Trophies usually signify some accomplishment — they serve to remind us of some success in our business or personal life. Maybe a bowling trophy loses its luster when one stops bowling. That trophy from a winning high school football season might not seem as important thirty years later when your own children are in college. What we value today might wind up in the trash or on a table at a rummage sale tomorrow.
The truth of the matter is that there is nothing in this life we can carry with us into the next. The trinkets and knick-knacks we treasure here on earth will be of no value in eternity. This being so, it makes one wonder why we spend so much time acquiring earthly possessions, but so little time preparing for the life which is to come.
Suppose you gained all that this world has to offer — what would you really have? A handful of tinsel? Jesus told His disciples: “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?” (Matt. 16:24-26).
“Houston, we have a problem.” Tom Hanks may have made the words famous, but we’re not too far off when it comes to our families in churches across the country. Perhaps unlike any other time in other time in recent history, our families are being attacked spiritually. This should really come as no surprise as 1 Peter 5:8 contends that “Stay alert! Watch out for your great enemy, the devil. He prowls around like a roaring lion, looking for someone to devour.” The greatest evidence of this may be seen in the faith of our children, specifically our teenagers. For example, a recent study of “churched” teens who are actively involved in a strong youth ministry program indicated that:
- Between forty and fifty percent will significantly struggle with their faith when they leave home.
- Eighty-six percent of these students thought that their faith was not strong enough to stand up on its own.
- Eighty percent of the students who leave their faith intended to stick with the Church.
Statistics are a dime a dozen and can usually be made to indicate whichever bias the author prefers. These statistics are no different. That being said, the true value in these statistics lie not in the numbers themselves but in the warning shot they extend across our family ships.
Though our attitudes and actions may not always indicate such, our children are not raised in a spiritual vacuum where the Church provides all of their necessary spiritual formation (which often creates an attitude that as long as they consistently attend worship and activities, they will be fine. On the contrary, the spiritual health of our children (and families) is tied directly to the importance that we choose to place in faith in the home. The following results of a survey support such a conclusion.
- Twelve percent of teens have a regular dialogue with their mother on faith/life issues.
- Five percent of teens have a regular dialogue with their father on faith/life issues.
- Nine percent of teens have experienced regular reading of the Bible and devotions in the home.
- Twelve percent of teens have experienced (participated in) a service-oriented event with a parent as an action of faith.
- Five percent of families have participated in any type of worship experience outside of corporate worship.
If we truly do have a problem in our families and with the spiritual formation of our children, these statistics help to offer clarity as to the source of the problem—faith and spiritual formation is simply not a priority in the home. Instead, parents are abdicating their God-given responsibilities in favor of drive through religion that is served by Youth Ministers and other church leaders. This is in direct opposition to God’s direction to the Israelites that was given by Moses in Deuteronomy 6:4-9.
4 Listen, O Israel! The Lord is our God, the Lord alone. 5 And you must love the Lord your God with all your heart, all your soul, and all your strength. 6 And you must commit yourselves wholeheartedly to these commands that I am giving you today. 7 Repeat them again and again to your children. Talk about them when you are at home and when you are on the road, when you are going to bed and when you are getting up. 8 Tie them to your hands and wear them on your forehead as reminders. 9 Write them on the doorposts of your house and on your gates.
Moses told the Israelites that if they would heed his direction, “then all will go well with you, and you will have many children in the land flowing with milk and honey, just as the Lord, the God of your ancestors, promised you” (Deut 6:3). This direction applies just as well to Christians today. We have the opportunity and obligation to create a legacy of faithful, Christ-like living for generations to come.
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You Might Be a Pharisee If . . .
Luke 18: 9-17
Might be a Redneck if . . .
- Funny because we often recognize just a little of ourselves or someone we know
- This is the genius of Jesus – greatest story teller ever
- Even if it makes us a little uncomfortable, we recognize a little of ourselves in the story.
Title of Sermon – You Might be a Pharisee If . . .
We don’t start off with the intention of being a Pharisee
- Pharisee started off well – “God, I thank you”
- Good thing to thank God for our progress and growth
- Background on Pharisees
- They didn’t start off with the intention of being the punch-line or “how-not-to examples”
- Somewhere something went wrong:
Used the Wrong Measuring Stick
- Two men used two different measuring sticks
- Pharisee compared himself to another man
- Tax collector compared himself to God
- Canon – measuring stick
- This is the first place where the Pharisee went wrong
- What happens when we compare ourselves to others?
- We can pick out faults or things we think are faults. We can find ways to make ourselves feel/look better.
- We are able to look better. It leads to lack of humility.
- What happens when we compare ourselves to God?
- We are quickly humbled.
- The tax collector compared himself to God – his prayer
- He knew that he was not a product of his own achievement, but of God’s love.
- This way of approaching God radically alters the way we view God, ourselves and others!
- Understanding ourselves as the object of mercy breeds compassion for others.
- When we view ourselves too favorably we think, “why can’t tey figure it out like me?”
- Illustration with Sheep and Snow
- We find the wrong background to compare ourselves to
- Romans 3:23
- Golf illustration
He Thought His Sanctification was the Grounds for his Justification
- We think our sanctification causes our justification
- Sanctification is what you become and is a process – sometimes we equate the process with our own actions.
- Story ends with a picture of Jesus and the children
Jesus was talking to them, not about them. I wonder how they left – convicted or angry
How you will leave today depends on your willingness to address the Pharisee living inside each of us.
You Might Be a Pharisee if . . .
If you like it when other people view you as deeply religious
If you go to church to feel good about yourself
If you need to get noticed and thanked for your service and ministry
If you are regularly comparing yourself to other people, or if you are quick to dismiss others for not measuring up
If you have never prayed the tax collector’s prayer.
Beware of reverse self-righteousness.
We will be humbled, the only question is by who and when
- Philippians 2:9-10
- 1 Peter 5:5-6 – ‘opposed’ means to line up your armies against
Who will humble you this week?
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We are in the middle of lessons on 7 Realities, specifically about God Revealing Himself, His Purposes and His Ways.
I want to share an idea that I think God has been revealing. I’ve had trouble putting my finger on it and nailing it down, but there just seemed like there is something more that God is leading us to.
Direct our attention back to our Vision Statement:
Our vision is to be Jesus’ family that is united by God’s love and is passionately and prayerfully seeking to Know, Serve and Share Him.
It’s the Family part that I think God is calling to our attention. What do each of these passages tell us about the Church has a family?
1 Timothy 3:15
John 3:3-9 and Romans 8:15
Why would God have set up the Church the way He did and capitalize on this imagery of a Family?
- Because it was by far the most important group in the New Testament times. So when Jesus and later on Paul started referring to Jesus’ disciples as family, people would begin to understand the impact that Christ should have on their lives.
- Their understanding of the Household or Family existed on two fronts:
- Family led by the paterfamilias
- Household that included the family, slaves, employees and other patron/client relationships.
- Our understanding of Family is a little different:
- Family reunions
- Thanksgiving dinner
- Kitchen table
What’s an easy way to KNOW that we’re living out our call to be God’s Family? We’re sharing the “One Another’s” of the New Testament.
We do Family Reunion very well. We do Thanksgiving dinner very well. But it’s the kitchen table that I think God is calling us to do more effectively. I think this is where God has been at work this past year.
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