Micah 5:1-2 What Jesus did in his coming as the Messiah

Micah 5
Verse 2
Bethlehem Ephrathah
- Ephrathah (older name) is added to distinguish Bethlehem from the town of the same name in the territory of Zebulun.

- Bethlehem is also addressed with the masculine pronoun to distinguish it
from the feminine reference to Zion being dominated by foreign soldiers in
verse 1.

A.1. This text is set up with the consistent use of the word “now” in chapter 4 and carried over into chapter 5 verse 1.

4:9-13 helps us see that this work of God is his sovereign plan to fulfill his purpose even if the other nations are not aware of it.

So God still works today. As he sovereignly brought Messiah into the world so he is sovereignly working history out to his appointed end even if nations are not aware of it.
A.1.1 This should comfort us
A.1.2 This should cause us to watch the world with awe
A.1.2.a Watch the news to see the sovereign hand of God in history
A.1.2.b Watch the news and read the prophets to strengthen your
trust in God

As we turn to Micah 5, what do we see about Jesus’ coming?

1. Jesus’ coming demolishes merit
A. Bethlehem was the expected location from which the Messiah would come
1. Matthew 2:6
2. John 7:42
3. This passage was applied to Jesus by Matthew and probably carries
future implications for Israel in the coming reign of Christ at his
return.
a. This creates a challenge for us in reading the OT.
1. What time is the prophet referring to? Now?
Five years from now? Five hundred years?
2. And the answer is usually, YES!

B. Bethlehem means “house of bread” and Ephrathah means “fruitful”
1. Jesus said “I am the bread of life” and taught about the “fruit”
produced by remaining in him. (John 6:35; 15)
2. Note the intricate way the Lord even chooses cities and their names
to speak to the nature of his work.
a. If he chooses even the names with care, how much more does he care for us? He cares for us down to the most minute detail.

C. Bethlehem’s insignificance is stressed
1. Joshua 15:21-63 does not even list Bethlehem among the more than
100 cities allotted to Judah. But clear references (Genesis 48:7) point
to the ancient existence of the city.
2. God chose a city that was so small that it was left off of the registry of cities to bring the Messiah.
3. What is the point?
a. God delights in choosing the weak to highlight his strength
(1 Corinthians 1:27-31)
b. God delights in choosing the weak to demolish and crush
any sense of merit (1 Corinthians 1:31)
c. As God would not allow there to be any claim to significance
to come from a city that Jesus would come from so God will not
allow there to be any boast to come from anyone he saves. God
chooses and saves on his own merit and perfection. We are
not saved by our own significance. We have none. We are
saved by the merit of God’s own perfection counted to us by
the justifying work of Jesus on the cross.

2. Jesus’ Coming Will Accomplish God’s Purpose v. 2 “shall come forth for me”
A. This is stated in contrast with how the King’s viewed their rule
1. Jesus is seeking the Father’s praise
2. Jesus is seeking the Father’s praise in being a king who leads his
people rightly
3. Jesus is seeking the Father’s praise in being a prophet who tells
his people what God has said faithfully
4. Jesus is seeking the Father’s praise in being a priest who faithfully
and constantly intercedes on his people’s behalf even when they don’t know what to say or do while making his people a kingdom of priests
themselves

3. Jesus is himself God v. 2 “whose coming forth is from of old, from ancient days.”
A. “from of old” (miqqedem) generally refers to ancient historical times
B. “from ancient days” (mime ‘olam) refers to ancient historical times
1. This text is referring to Messiah’s ancient Davidic lineage
confirming the ancient covenantal promises made to David stand
and are being kept
2. Isaiah 9:1-7 identifies this Messiah as Wonderful Counselor,
Mighty God, Everlasting Father, Prince of Peace
a. Jesus identifies Holy Spirit as “counselor”
b. Jesus is the Mighty God of the Old Testament
c. Jesus is the Everlasting Father
d. Jesus is the maker of peace between Holy God and
rebellious humanity

Advent 2009 November 29 Luke 21

Advent 2009
November 29, 2009
Luke 21:24, 25-36

The season of Advent begins with a focus on the second Advent.

Our Christmas season is usually set apart from anything sad or unsettling.

This is not the point of Advent.

Advent requires that we be a little unsettled and realized that God does not accept sin and that he will shake the heavens and bring his redemptive purposes to his appointed end.

We do not want to deny the genuine good news of Christmas or the proper excitement and joy that the season brings, but we also don’t want the lies of our world to dampen the realities that make the season such good news.

For the good news to be really good news it must come to a dark, harsh and evil place to remind us that a Savior is needed.

Advent was once considered a “deep purple” season of preparatory penitence that gave equal time to Jesus’ first and second Advent.

Luke 21:24, 25-36 reminds us of the reason Jesus came to Bethlehem, not to be born in obscurity and start a movement among a tribe of former nomads, but to be exalted as the God of heaven and earth and redeemer of those who are waiting on him from every tribe, tongue and nation.

Without the Second Advent and the upheaval that comes with it, the first Advent does not make much sense.

So, we will see the First Advent through the lens of the Second Advent that is to come. Why?
a. Produce anticipation leading to urgency in the mission
b. Produce anticipation leading to holiness
c. Produce anticipation leading to perseverance
d. Produce anticipation leading to increased community over our common
mission and bond and need of each other to persevere, be holy and do the
work.

1. Jesus’ second advent is preceded by the “times of the Gentiles” 24
a. Salvation for Gentiles from all nations Romans 11:25
b. Gentiles, not of the faith of Abraham, will dominate and conflict with God’s
people Jew and Gentile alike
c. Notice, however, the Gentile season is not in domination
1. Take note of the advance of the Great Commission
a. Matthew 24:14 All nations and then the end will come
2. Take note of the dominant news
a. Iran’s (just about every non-Jew) desire to obliterate Israel
b. Denial of there ever having been a temple on the site of the
dome of the Rock (Muslim denial of YHWH as every being the
God of the Jews)
c. Israel’s discovery of oil reserves that could rival other
oil rich country’s output.
3. Take note of Muslim conversion to the Gospel
“At the time of the Islamic Revolution in 1979 there were only about 500 known Muslim converts to Jesus inside the country. By 2000, a survey of Christian demographic trends reported that there were 220,000 Christians inside Iran, of which between 4,000 and 20,000 were Muslim converts.”
3. The point? We are closer than ever before and salvation history is
closing.

2. Jesus’ second advent will be preceded by global upheaval 25-28

Luke does not give these verses so that a good timetable can be constructed.

Acts 1:7 “It is not for you to know the times or seasons the Father has fixed by his own authority.”

Isaiah 13:9-11 Babylon
Ezekiel 32:7-8 Egypt
Amos 8:9 Prophecy to Israel and Judah (probably the first prophet in the canon Chronologically)
Habakkuk 3:11 Fall of Assyria and Judah (eventually) at the hands of Babylon
Joel 2:10, 28-31 A call to Judah to return to the Lord before the day of the Lord. This passages is applied by Luke to Pentecost in Acts 2.
Joel 3:15 The Lord’s judgment on the nations surrounding Judah
Revelation 6:12-17 The view of the near future history to befall the church as well as application to the time of severe tribulation preceding the Lord’s return
a. Watch for a continual decline in the west and a rise of power in the east
b. Watch for a continual focus on globalization and the conflict that arises
from the collision between competing world views
c. Watch for an increase in persecution by those who hate Jesus
1. Revelation 6:9-11

3. Jesus’ second advent is sure 29-33
a. Jesus staked his identity on these things coming to pass. If they do not
come to pass, then Jesus was a fraud.
b. “This generation” references humanity in general in light of the massive
upheaval.

“One deals with the reference to “this generation” not passing away until all has taken place. This expression has been interpreted as referring to (1) Jesus’ own generation, (2) the Jewish people, (3) humans in general, (4) the last generation in history, and (5) Luke’s contemporaries. (Compare how the Qumran community wrestled with the identity of the final generation in 1QpHab 2.7; 7.2.7 and how the “final generation” referred to several generations.) Even though every other reference to “this generation” in Luke can include Jesus’ own generation, it is quite unlikely that here Luke understood “this generation” in this manner because that generation had essentially passed from the scene, and the parousia still lay in the future. The fourth interpretation is so bland as to be meaningless. As long as humanity is present when the Son of Man returns, this by definition must be true; for unlike people in the nuclear generation who wonder if humanity may destroy itself in nuclear war, Luke and his contemporaries had no doubt that the return of the Son of Man would take place in the presence of people. The second suggestion fails to take into consideration that the scene of the coming of the Son of Man is not the “land” (Luke 21:23) of Judea but the “earth” and the “nations” (21:25), so that to restrict the audience here simply to the Jewish people would be to lose sight of the cosmic focus of 21:25–36. Furthermore why would Luke or his readers think that the Jewish people might be wiped from the face of the earth? The fifth suggestion is unattractive to many interpreters since it is obviously wrong. The Son of Man did not come in Luke’s generation. However, in the pursuit of Luke’s meaning one cannot rule out this possible interpretation simply because one does not like it. Nevertheless this interpretation would be strange if in his Gospel Luke was combatting a misunderstanding that the parousia already should have taken place. See Introduction 7 (3). Luke probably would have been hesitant to date the coming of the Son of Man in such a way.
The third suggestion appears to be the best option. Elsewhere in Luke this expression is used to describe sinful humanity unresponsive to God and oblivious to the possibility of immediately encountering him (cf. 12:16–21, 35–40; 17:26–36). “This generation,” which ignored the coming of the kingdom in Jesus’ ministry, continues in its rejection of the gospel message until the very end. Thus “this generation” of 21:32 stands in continuity and solidarity with “this generation” of Jesus’ day.”96


4. Jesus’ second advent must not be a surprise to his people 34-36
a. Do not be intoxicated by the alluring pursuits of a fallen world v. 34
b. All people present will experience these hardships v. 35
c. Stay alert to world events in anticipation of the Lord’s return v. 36a
1. Don’t be dissuaded by terrible teachers on this issue
d. Pray for perseverance to stand before the King v. 36b

All Saints Day Message 2009 Anna Gambold

All Saints Day Message
November 8, 2009

Anna Rosina Kliest Gambold
Hebrews 11:1-3, 13-16, 32-38

Born: May 1, 1762
Place: Bethlehem, PA
She is described as a “sprightly person as well as in fancy and imagination with the gift of making the hearts of her Indian pupils blossom like the rose.”
Death: February 19, 1821

She was one of the earliest female botanists in America
- She was an authority on both ornamental and medicinal plants

Anna married John Gambold at the age of 43

Together, John Gambold and Anna Rosin Kliest Gambold became the foundation of “Spring Place”.

At the close of the 18th century the Cherokee were in the process of giving away more of their land. As soon as a treaty was signed, the government would begin making a grab of more land and forcing another treaty.

At this auspicious time in the history of the Cherokees the Society of the
United Brethren, known as Moravians, authorized, in 1799, Reverend Abraham
Steiner of Bethlehem, Pennsylvania, to establish a mission in the Cherokee nation.

The Moravians

The name Moravian identifies the fact that this historic church had its origin in ancient Bohemia and Moravia in what is the present-day Czech Republic.

In the mid-ninth century these countries converted to Christianity chiefly through the influence of two Greek Orthodox missionaries, Cyril and Methodius.

They translated the Bible into the common language and introduced a national church ritual. In the centuries that followed, Bohemia and Moravia gradually fell under the ecclesiastical jurisdiction of Rome, but some of the Czech people protested.

The foremost of Czech reformers, John Hus (1369-1415) was a professor of philosophy and rector of the University in Prague. The Bethlehem Chapel in Prague, where Hus preached, became a rallying place for the Czech reformation.

Gaining support from students and the common people, he led a protest movement against many practices of the Roman Catholic clergy and hierarchy. Hus was accused of heresy, underwent a long trial at the Council of Constance, and was burned at the stake on July 6, 1415.



ORGANIZED IN 1457
The reformation spirit did not die with John Hus. The Moravian Church, or Unitas Fratrum (Unity of Brethren), as it has been officially known since 1457, arose as followers of Hus gathered in the village of Kunvald, about 100 miles east of Prague, in eastern Bohemia, and organized the church.

This was 60 years before Martin Luther began his reformation and 100 years before the establishment of the Anglican Church.

By 1467 the Moravian Church had established its own ministry, and in the years that followed three orders of the ministry were defined: deacon, presbyter and bishop.


GROWTH, PERSECUTION, EXILE
By 1517 the Unity of Brethren numbered at least 200,000 with over 400 parishes. Using a hymnal and catechism of its own, the church promoted the Scriptures through its two printing presses and provided the people of Bohemia and Moravia with the Bible in their own language.

A bitter persecution, which broke out in 1547, led to the spread of the Brethren's Church to Poland where it grew rapidly.

By 1557 there were three provinces of the church: Bohemia, Moravia and Poland.

The Thirty Years War (1618-1648) brought further persecution to the Brethren's Church, and the Protestants of Bohemia were severely defeated at the battle of White Mountain in 1620.

The prime leader of the Unitas Fratrum in these tempestuous years was Bishop John Amos Comenius (1592-1670). He became world-renowned for his progressive views of education. Comenius, lived most of his life in exile in England and in Holland where he died (God at work in his providence). His prayer was that some day the "hidden seed" of his beloved Unitas Fratrum might once again spring to new life.


RENEWAL IN THE 1700S
The eighteenth century saw the renewal of the Moravian Church through the patronage of Count Nicholas Ludwig von Zinzendorf, a pietist nobleman in Saxony. Some Moravian families fleeing persecution in Bohemia and Moravia found refuge on Zinzendorf's estate in 1722 and built the community of Herrnhut. The new community became the haven for many more Moravian refugees. Count Zinzendorf encouraged them to keep the discipline of the Unitas Fratrum, and he gave them the vision to take the gospel to the far corners of the globe. August 13, 1727, marked the culmination of a great spiritual renewal for the Moravian Church in Herrnhut, and in 1732 the first missionaries were sent to the West Indies.


TO AMERICA IN 1735
After an unsuccessful attempt to establish a Moravian settlement in Georgia (1735-1740), the Moravians settled in Pennsylvania on the estate of George Whitefield 1714-1770. Moravian settlers purchased 500 acres to establish the settlement of Bethlehem in 1741. Soon they bought the 5,000 acres of the Barony of Nazareth from Whitefield's manager, and the two communities of Bethlehem and Nazareth became closely linked in their agricultural and industrial economy. Other settlement congregations were established in Pennsylvania, New Jersey and Maryland. All were considered frontier centers for the spread of the gospel, particularly in mission to the Native Americans.


WITH THIS HISTORY AS A BACKDROP
Abraham Steiner and Gottlieb Byhan were the first to come to “Spring Place” and establish the Moravian mission work , near what is modern day Chatsworth.

Chiefs James Vann and Charles Hicks (son of Nathan Hicks, a white man married to a Cherokee woman) encouraged the Cherokee council in 1800 to allow the missionaries to open a school for Cherokee children.

In 1801 Chief Vann’s daughter became the first student at the mission, making it the first school in the Cherokee nation.

It seems that Vann and Hicks viewed the mission work as a means to an end. They believed that the teaching of Christian doctrine would help merge the more traditional Cherokee lifestyle with a more Europeanized lifestyle and existence and perhaps secure the Cherokee’s place in this new world.

The mission seemed to struggle to get started and was even given an ultimatum to either get itself up and running or leave, and with the constant support of Chief Vann, the mission finally constructed its school and the work began.

John and Anna arrived in 1805, and the mission work took off.

Anna’s personality and spirit endeared her to the Cherokee.

Mrs. Gambold's amiability, sense of responsibility, and genius for imparting
knowledge as an educator made her the guiding spirit of the mission.

Under this couple’s work the mission became a working farm, a church and a school. The work lasted 31 years.

Anna was described as a missionary, teacher, author, scientist, farmer and friend.

The Cherokee would come to refer to Anna as “Mother Gambold”.

Anna was 43 when she married John, and they immediately came to work at the mission.

Chief Vann as a Providential Key to the work:
In 1809 Chief Vann was murdered. He was known as extremely generous when sober and brutal when drunk. He has participated in a massacre of settlers in the SW territory (Tennessee). He had negotiated with the co-raiders to spare women and children, but that to no avail. Men, women and children were massacred.

He had burned alive a slave for stealing and tortured a girl who knew of the details by hanging her from her thumbs.

The Gambolds rescued her.

He once said, when found on a remote trail after being sobered up, “good, I thought I was shot.”

He was extremely wealthy. He was the son of a Cherokee woman and a Scottish trader. He made much money and gained much land by trading and scheming.

He was very politically astute, and made many gains through politics.

He, however, favored the Gambolds and fought for their work there and supported it financially. The land of Spring Place was even donated by him.

I have not been able to find all the details of all that the Gambolds did, but acts that this give you a taste of their love of God and their love of the Cherokee.

It stands to reason that Chief Vann’s murder was probably for revenge or the like.

What is interesting is that the first convert to Christianity would be Margaret Vann, the widow of Chief Vann the following year in 1810.

The second convert was Chief Charles Hicks. On April 16, 1813 Chief Hicks was baptized in the barn at the mission and given the baptismal name “Renatus” which means, “Renewed”.

During the 32-year history of the Moravian work and 27 years for the Gambolds they saw 100 Cherokee begin their education there.

John and Anna grew the work there to include in addition to the school a chapel, missionaries residence, a dormitory for housing strangers, farm buildings, several large fields and an orchard.

Instruction included: religion (Christian doctrine), reading, writing, science, arithmetic, history, farming and housekeeping

Anna’s work in botany and medicinal gardens set a standard in the field for the day and her work was key in chronicling the natural resources present that could be used in medical advancement. Her work is listed in various journals and research work of the day.

Because of the success of the mission, the Gambolds were asked to take on a work at Oothcaloga (near modern day Calhoun).

Before they could move and take the work up, Anna died of heart failure February 19, 1821.

A Cherokee Chief named “The Warrior’s Nephew” said of the missionaries, “we do not look upon you as whites... you are looked upon as belonging to us.”

Well, the story begins to wind down on Christmas Eve of 1832.

One of the first actions Georgia took in preparation of the removal of the Cherokee was to close all mission stations.

On Christmas Eve of 1832, the Georgia Militia demanded that the Moravians close the mission.

On January 7, 1833 the missionaries bid farewell to Spring Place.

The Georgia Militia turned the mission into its headquarters during the Cherokee Removal.

The actual number of people who were baptized as followers of Jesus Christ is not found anywhere that I could find.

What is found is that upon arriving in Oklahoma, the Cherokee settled some Moravian Mission sites like the one they left in Georgia.

So, the Gospel had done it’s work and was then taken by the one’s who had received it and they preached among other nations.


What do we see of God’s grace here?

1. Father works through pleasant as well as bitter providences
A. Struggle of the work from 1801-1805
B. Murder of Chief Vann
C. The Abuses and generosity of a sometimes sober Chief
D. The salvation of the chief’s wife
E. The salvation of the chief
F. The forced removal of the Cherokee to Oklahoma
G. The landing of the Moravians in Pennsylvania rather than Georgia and
their connection to George Whitefield
H. The reformation heritage of the Moravians and their survival by
establishing of communities and the frontier approach of establishing
a mission base camp
I. The Moravian advancement of educational progression and teaching as
a means of advancing the Gospel
J. Exile to England and Holland as a base of the westward expanse of the
Gospel
K. An indestructible spirit that was trained through hardship that would
persevere through severe trials to see the advance of the Gospel

God moves in a mysterious way,
His wonders to perform;
He plants his footsteps in the sea,
And rides upon the storm.

Deep in unfathomable mines
Of never failing skill,
He treasures up his bright designs,
And works his sovereign will.

Ye fearful saints, fresh courage take,
The clouds ye so much dread
are big with mercy, and shall break
In blessings on your head.

Judge not the Lord by feeble sense,
But trust him for his grace;
Behind a frowning providence,
He hides a smiling face.

His purposes will ripen fast,
Unfolding every hour;
The bud may have a bitter taste,
But sweet will be the flower.

Blind unbelief is sure to err,
And scan his work in vain;
God is his own interpreter,
And he will make it plain.


2. Father delights in using well-known means and unknown means to advance the Gospel

3. It does not require being a professional missionary to advance the Kingdom just a willingness to go and a tradition that makes that the status quo
- Long term – they leave and make the mission their life’s work
- Short term – they leave and help the long term guys and return home

4. As the Moravians loved the mission and did it and saw marvelous graces, we too, love the mission and have seen marvelous graces
- The timing on entering such a hard country was perfect
- The relational connections to be established
- The difficulty and hardship
- The transformation of some that promises more

5. We must not be daunted by little fruit early
- It was 9 years before Chief Vann’s wife would believe the Gospel
- It was 7 years for Judson
- We have seen fruit earlier, but not the full fruit of a church planting
movement

6. We must not be daunted by internal challenges and team member changes

1 John Assurance

How Do I Know if I am Saved?

Some would answer, "The Bible says, 'Once saved, always saved.' So if you believed in Jesus in the past, you have a ticket straight to heaven; you should never question your salvation."
But what does the Bible say? Does it support this statement? Consider these passages:
Matt 7:13-27
Col 1:21-23
Heb 2:13
Heb 6:4-6
Heb 10:38-39
John 8: 31-32
On the surface these passages seem to indicate that salvation depends on our continued faithfulness to Jesus.
On the other hand, consider these passages:
John 6:37-40
John 10:27-30
2 Cor 1:18-22
Eph 1:13-14
Conclusion: These passages are not in conflict. Security vs. Assurance is a question of perspective- God’s or ours.
Security describes the settled reality of salvation for those who have repented of sin and trusted in Christ alone for their salvation. Jesus knows those who are His and promises He will keep them secure. Assurance is our confident realization of our salvation in Christ. We can have a false sense of assurance if we have not been saved, or we can fail to have proper assurance although we have truly been saved.

Why do some who profess Christ lack assurance of salvation?
• Can’t remember a specific time when they received Christ
• Question the procedure they went through when they accepted Christ
• Struggles with certain sins
• Misunderstanding about the finished work of Christ
• Have not truly followed Christ and rightly have no assurance of salvation
1 John is all about assurance of salvation. In it John gives us four tests of assurance to test if our faith is genuine:
1. Is the pattern of my life one of obedience or is it one of sin? (1 John 1:6, 2:3-6, 3:3-6, 3:9, 5:18, Romans 6:2 and others)
2. Do I hold to the right doctrine about the person of Jesus? (1 John 2:22-23; 5:1,5 and others)
3. Do I love my brothers and sisters in Christ? (1 John 2:9-11; 3:11-15; 4:7-8 and others)
4. Does my desire for sin rival my desire for God? ( 1 John 2:15-17; others)
What are we assured of in Christ from 1 John?
1. Forgiveness of all sin. 1:7, 9
2. Eternal Life 2:25; 5:13
3. Propitiation (satisfaction) of sin and Justification 2:2
4. Called a child of God by faith 3:1
5. Freedom from condemnation 4:17-18
So can we ever know we are in Christ? Can we ever have assurance? Yes! That's why John wrote his first epistle! But we can never presume on past actions or past assurance to excuse or downplay present sinfulness. Scripture teaches that continuing in the faith is the mark of authentic faith.
What is the result of assurance? We understand and believe Romans 8:28-39 (this is good news to us in Christ!)
If nothing can separate us from the love of God in Christ Jesus, then we are free to completely trust him with our lives. This has huge implications for us individually and as a church.

What does your response need to be to the message of 1 John?

Q & A Apologetics Philosophy (Baptism/Missions)

2. Baptize
I believe in believer baptism.
This issue is why I’m a Baptist and not a Presbyterian. As a matter of fact, I would rather be a member of a Baptist church tolerant and accepting of a Reformed theologian, although as a church they are not quite there, than a Presbyterian church, who throws away a precious doctrine for the sake of their inability to fully reform.

I joke with my Presbyterian friends that this is the issue on which they are just “hopelessly Catholic”.

It is on this issue that Presbyterians drowned us Baptists in 1525 and on in the Reformation as execution issuing from the church/state for not placing our children in the covenant community by infant baptism.

I’m proud of my Baptist heritage. Not because I value being Baptist above being Christian, but because I find biblical reason for identifying with being Baptist.

My desire is not to be contentious. Most of my heroes were infant baptizers. I just respectfully disagree.

I believe the Westminster Confession has a few blind spots. I love that document, but, it, as all of us, has it’s blind spots.

We don’t need to view this document or the Presbyterians that adhere to it with suspicion spiritually or morally. It should not hinder partnership for we have more in common than we do in distinction, but we need to be clear on what we believe.

Your thought on this issue can and should progress through the biblical text. There are a three stages that I see and we often cast away the third stage for fear that it makes Westminster’s point, when in fact it makes our point.

Stage 1: Every baptism recorded in the Bible was the baptism of a person who had professed faith in Christ. Nowhere in Scripture is there any instance of an infant being baptized.
1. Acts 16:15, 33
2. 1 Corinthians 1:16
These household baptisms are exceptions to this ONLY if you assume that “household” includes infants.
a. Acts 16:32
1. Luke steers us away from this assumption by showing that
a person needs to hear and believe “the word of the Lord” in
order to be baptized.
2. This is at least as plausible as the assumption that
unmentioned infants were in the jailer’s household.

Stage 2: The order of Peter’s command was, “Repent and be baptized.”
1. Acts 2:38
2. Romans 6:1-11
Romans 6:1-11 is not conclusive for either point except to affirm immersion as the normal mode in the early church because it does not contain a word about faith or any conscious response to the Gospel until verse 11.


Stage 3: Baptism is an expression of faith in God’s glorious work of the Gospel
1. Colossians 2:12
a. There are two mataphors in play here: 1. Circumcision 2. Baptism
1. Grammtically verse 12 is modifying the word circumcision in
verse 11.
Baptism is an internal work of the Gospel (via the means of the Holy Spirit) whereby a person’s sinful body of flesh is removed and they are baptized in the powerful work of God with Christ Jesus through faith.

In other words, by faith in Christ, one is circumcised by the work of God and baptized into Christ.

The external acts is a visible symbol of what happened on the inside.

2. 1 Peter 3:21
“1 Peter 3:21 is the nearest approach to a definition of baptism that the New Testament affords.”

This text scares many off because it seems to come close to the Roman Catholic notion that the rite of baptism saves (baptismal regeneration).

This text is our most powerful argument.

“Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ,”

a. Romans 10:9 “because, if you confess with your mouth that Jesus is
Lord and believe in your heart that God raised him from the dead, you
will be saved.”
1. Does that passage affirm that a person is saved effectually
by confessing with their mouth Jesus? No!
2. Verse 14-17 They call on the one they believe in and they
believe because of the preaching of the Gospel. Faith comes
and they confess.
3. The confession of the mouth is a result of faith in the heart
resulting from the preaching of the Gospel.

b. 1 Peter 3:21 makes the same affirmation regarding baptism.

“The movement of the lips in the air and the movement of the body in water save only in the sense that they give expression to the single justifying act, namely faith.”

Baptism is an expression of faith in the glorious work of the Gospel.

Application:
1. Baptism celebrates a new heart and the turning away from the dead state a person was in.
a. This directly says that the former way of life was deadness and effectively
shames Islam or any other religion as devoid of life but full of death.

2. Baptism creates a new community called the church
a. Acts 2:41; 46-47
1. The community of the church “grew” as people repented in faith
and were baptized into Christ as their new identity.

3. Baptism is key to the completion of the Great Commission
a. Baptism only happens if we go to the UPG’s of the globe
b. Baptism only happens if we preach the Gospel to make disciples

4. The church IS THE ONLY community of the saved and is the communal result of the baptizing work of the Holy Spirit in the Gospel
a. The Gospel is not propagated inside Islam or Hinduism
1. E. Stanley Jones and Paul Chandler Warren are wrong.
2. Evangelicals proposing “inter-faith” methodology are wrong.
3. We must be clear on our goals and our methods.
http://www.desiringgod.org/ResourceLibrary/TasteAndSee/ByDate/2009/4337_Should_Christians_Say_That_Their_Aim_Is_to_Convert_Others_to_Faith_in_Christ/
a. We do seek the conversion of the nations to faith in Christ
and inclusion in his church that takes the indigenous shape
of that distinct culture

Great Commission TRCC Style

1. Make disciples of all nations
A. Make disciples
1. Individuals who come after Jesus
a. Repent
b. Believe the Gospel (faith)
1. Mark 1:15 “...repent and believe the Gospel.”
2. Just one of the reasons I’m not an advocate of child
evangelism.
3. Jesus said to not prevent the children from coming
to him. That’s right. Don’t either by preventing them
if they understand and desire to come or preventing
them by allowing them to pursue bad doctrine and
practice.
B. All nations (panta ta ethne)
1. People groups, ethno linguistically unique people groupings. Not
geographical political countries.
2. This is the church’s mission and this is missions. www.joshuaproject.net
a. 16,360 people groups
b. 6,641 UPG
c. 6.7 billion people in the world
d. 2.74 billion people in UPG
e. 41 % of the world’s population are unreached. That is,
there is no church and no Christians there. That defines
our task!
3. Misson’s is not maximizing the number of people who believe in
an area. That is the church’s task in evangelism and missional living.
4. The church’s task is seeing disciples made and the church birthed
to begin the work of evangelism and missional living.
5. Romans 15:17-21
a. Paul says the ministry of the Gospel of Christ was fulfilled
from Jerusalem to Albania! How is that?
b. It is because the Gospel had been preached, disciples made
the church functioning and now it was time to move on to
continue missions, and the church would then do evangelism
and become missional in it’s function to maximize the number
of disciples and to begin it’s own engagment of the unreached.

Strategy (transitive verbs)(participles = verbal / adjectives).

With participles, as we have here, it is not uncommon to assign the force of the main verb, “make disciples”, to the participles, which serve as transitive verbs (in the world of English).
However, the participles have clear meaning in definition of the strategy employed in carrying out the command.

1. Go
A. Often exegeted “as you are going”. This misses the contextual part of
translation and exegesis.
1. This gives the feel that as one goes about their daily routine if
they are preaching the Gospel they are doing Great Commission
work. Not true.
B. Literally: “going”
C. Going Strategy: Make disciples = Repent / Believe the Gospel
1. Learn where the Gospel has not been preached
“Find where hell is breaking loose and go”
a. We cannot avoid the hard places. We are mandated to go
to them.
b. This demands repentance from unbiblical values:
1. Safety
2. Independence
3. Internal ministry first or dominant
4. Exceptionally high pastoral salary

2. Begin praying about where to engage (which UPG)
1. Assess the skills of the congregation and determine what you can do in the region
3. Look for help from trusted sources engaged in that part of the
world (missions agencies, etc.)
4. Make the first trip
1. Take church members that are not Elders
2. Ask for workers to be sent
3. Look for people of peace and work with them
4. Heal – do good works that are needed
5. Teach the Gospel of the Kingdom
(see Luke 10:1-12; Matthew 9:37-10:24; Mark 6:7-13; )
5. Engage by the “front door” (be honest about who we are and
what we will and will not do)
6. Preach the Gospel
1. Baptize
2. Get the scriptures in their language
3. Allow them to take the scriptures and form the church in
their context with the Holy Spirit using the Scriptures as the
manual

Q & A Apologetics 3 The Reliability of the Bible

Q & A Apologetics
Biblical Reliability


Reliability – Bibliographical Evidence

Author Date Written Earliest Copy Time Copies
Plato 427-347 B.C. A.D. 900 1,200 yrs 7
Tacitus A.D. 100 A.D. 1100 1,000 yrs 20
Pliny (history) A.D. 61-113 A.D. 850 750 yrs 7
Thucydidies 460-400 B.C. A.D. 900 1,300 yrs 8
Heroditus 480-425 B.C. A.D. 900 1,300 yrs 8
Sophocles 496-406 B.C. A.D. 1000 1,400 yrs 193
Aristotle 384-322 B.C. A.D. 1100 1,400 yrs 49
Homer (Iliad) 900 B.C. 400 B.C. 500 yrs 643
New Testament A.D. 40-100 A.D. 125 25 yrs 24,000

For the NT that is 192 manuscripts per year.
That works out to .52 manuscripts per day.
When one takes into account that this is done by hand, letter to letter, on papyrus with stylus and ink this is amazing.

This tradition of copying the scriptures to preserve them was not done just because. It was done because what was recorded was fact and had to be preserved so that the mission could be accomplished.

Patrick in Ireland had his people copy the text to preserve the text from the Viking invaders and that is why we have the text today.

Variants are minimal and noted very carefully and even printed in your modern bibles as variants so the reader knows what sections have some questions not of validity but when they appear in certain manuscripts and they are not doctrinal in nature but encounters of Jesus with people or what the church began to do when Jesus ascended to the Father (John 7 and Mark 16).

The discovery of the Dead See Scrolls places our earliest manuscripts of the Old Testament 1,000 years closer to the originals and there are no doctrinally significant variations in the text from copying as well. Variations add up to the omission of certain letters in a misspelled word based upon language changes and grammar rules.

The point is clear. The texts are historically reliable!

Reliability – Internal Evidence

On the Dating of the Kings:
Thiele, Edwin (1983). The mysterious numbers of the Hebrew kings. Grand Rapids, MI: Kregel Publications (1994 ed.).

Luke 1:1-4

2 Peter 1:16

1 John 1:3

John 19:35

Reliability – External Evidence

Papias, Bishop of Hierapolis (A.D. 130) as Recorded by Eusebius

“The Elder (Apostle John) used to say this also: ‘Mark, having been the interpreter of Peter, wrote down accurately all that he (Peter) mentioned, whether sayings or doing of Christ, not, however, in order. For he was neither a hearer nor a companion of the Lord; but afterwards, as I said, he accompanied Peter, who adapted his teachings as necessity required, not as though he were making compilations of the sayings of the Lord. So then Mark made no mistake, writing down in this way some things as he mentioned them; for he paid attention this one thing, not to omit anything that he had heard, nor to include any false statement among them.

Irenaeus, Bishop of Lyons in A.D. 180, who was a student of Polycarp, Bishop of Smyrna (who had been a Christian for 86 years and was a disciple of John the Apostle), wrote:

“Matthew published his gospel among the Hebrews in their own tongue, when Peter and Paul were preaching the gospel in Rome and founding the church there. After their departure (death around 64 at the hands of the Neronian persecution), Mark, the disciple and interpreter of Peter, himself handed down to us in writing the substance of Peter’s preaching. Luke, the follower of Paul, set down in a book the gospel preached by his teacher. Then, John, the disciple of the Lord, who also leaned on this breast (reference to John 13:25 and 21:20), himself produced his gospel, while he was living at Ephesus in Asia.”

Dr. Clark H. Pinnock
“There exists no document from the ancient world witnessed by so excellent a set of textual and historical testimonies and offering so superb an array of historical data on which an intelligent decision may be made. An honest person cannot dismiss a source of this kind. Skepticism regarding the historical credentials of Christianity is based upon an irrational (i.e., antisupernatural) bias.

Conclusions
1. The Scriptures are accurate and without error (do not affirm anything contrary to fact)

2. Read them incessantly as if your life depended on it because your vitality in Christ does

3. Read them to lose sight of and affection for our fallen world and to gain sight of and affection for the coming Kingdom
22 Resolved, To endeavor to obtain for myself as much happiness in the other world as I possibly can, with all the power, might, vigor, and vehemence, yea violence, I am capable of, or can bring myself to exert, in any way that can be thought of.
25 Resolved, To examine carefully and constantly, what that one thing in me is, which causes me in the least to doubt of the love of God; and so direct all my forces against it.

4. Read them to become the best possible gospel preacher you can be
a. Evangelism informed by the Scriptures disciples while they convince

5. Read them to and teach them to our children

6. The Scriptures are trustworthy and you have not been led astray by believing what they say.

Q & A Apologetics Theology

Theology - [Greek: theos (God) + logos (word)]: The study of the existence (or non-existence), nature, and attributes of God.

1. God is and it is reasonable to conclude that he is
Psalm 14; 53
Cosmological Argument – the fact that every known thing in the universe has a cause is evidence that that the universe itself has a cause and the cause of such a universe can only be God

A. Two Great Questions
1. Why is there something rather than nothing?

Carl Sagan: “The Cosmos is all there ever was, all there is and all there ever will be.”
2. If the second law of thermodynamics is true, and Carl Sagan’s belief
is true, why are we still here and alive?
2nd Law of Thermodynamics – energy is converted to less useful forms (steam engine uses some of the created heat produce motion, but all of it is not harness and is not recycled to continual use, but goes away in other forms)

Teleological Argument – focuses on harmony, order and design in the universe and argues that the order and design of the universe is evidence of an intelligent purpose and intelligent designer (telos – end, goal or purpose)
1. RNA Replication – evidence of irreducible complexity and the fact of
complex information at a level that cannot be broken down to a simple cell.

2. God has revealed himself in Jesus and Jesus claimed to be Yahweh
John 8

“I am trying to prevent anyone saying the really foolish thing that people often say about him: ‘I’m ready to accept Jesus as a great moral teacher, but I don’t accept his claim to be God.’
“That is the thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic – a level with the man who says he is a poached egg – or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse.”
“You can shut him up for a fool, you can spit at him and kill him as a demon; or you can fall at his feet and call him Lord and God. But let us not come up with any patronizing nonsense about his being a great human teacher. He has not left that open to us. He did not intend to.”

3. God is not hidden, and he can be known and desires to make himself known
John 1:1-3, 14

Consequences

1. Our faith is not some blind belief but a hope constructed on the conviction that what we have heard and seen and tasted is truth
- We don’t have faith in faith or hope in hope. We have our hope constructed
on the historical Jesus as presented in the historical bible who said, and
demonstrated, that he is God.

2. We have a message to tell
3. Our message has global implications that all Jesus’ followers are called to
- Our global punch springs from our local engagement

4. Our hope is sure and we will not be put to shame in our hope!
Psalm 119:116 “Uphold me according to your promise, that I may live, and let me not be put to shame in my hope!”

Q & A Apologetics Introduction

Q & A Apologetics
1 Peter 3:15; Colossians 4:5-6

“Apologetics, the teaching of defense (apology) or defensive scholarship, is the thoughtful interaction of Christian faith with contemporary teachings and ideologies that are opposed to the gospel.”

1. Apologetics should be birthed from doctrinal stability, humble submission to Christ Jesus and the text of Scripture v. 15a

2. Apologetics presuppose the engagement of unreached peoples 1 Peter 3:6-13; Colossians 4:5

“The picture is as far as we can imagine from that of the Christian who has no interest in affairs outside those of faith or church and so no “small talk,” no ability to maintain an interesting conversation. In contrast, it envisages opportunities for lively interchanges with non-Christians on topics and in a style which could be expected to find a positive resonance with the conversation partners. It would not be conversation that has “gone bad,” but conversation that reflects the attractiveness of character displayed above all by Christ. Moreover, such advice envisages a group of Christians in a sufficiently positive relation with the surrounding community for such conversations to be natural, a group not fearful or threatened, but open to and in positive relationship with its neighbors.”

3. Apologetics presupposes that there are “outsiders” thus claiming we know truth and they do not Colossians 4:5a

4. Apologetics requires preparation to answer EACH objection and/or equal truth claim v. 15b; Colossians 4:6
a. Apologetics gained and applied is work and requires applying the faculty of
analytical thinking to the doctrines of the faith and understanding the why
and how.

5. Apologetics must be done with gentleness, respect and a gracious attitude v. 15c; Colossians 4:6
a. Apologetics can lend itself to pride in the puffing up of human intellect
because it takes work. And when one works hard enough and achieves some
level of understanding it appeals to pride and that leads to becoming
a Pharisee that can defend the faith rather than a Pharisee that can’t.

6. Apologetics wisely appropriates time to speak the Gospel indigenously Colossians 4:5
a. The suggestion of this text is that one must be among the outsider but must
allow ample time for the Gospel not just interaction

7. Apologetics must be interesting, stimulating and wise Colossians 4:6
a. The use of the metaphor salt echoes Jesus’ teaching in Matthew 5:13. When
applied to conversation, the metaphor suggests speaking in a way that is
interesting, stimulating and wise.

Application
1. Make sure we are thoroughly Christian!
a. Make sure all of your life’s ends and means are birthed out of the person of
God revealed as Father, Son, Holy Spirit
Illustration: Poston wedding: Brad going to get Rachel and bringing her to the front.
Illustration: Community: Unity: Distinction (not segregation by race or demographic): Peace

2. Make sure you are engaged with (friends with regardless of their response to the Gospel) people who do not believe Jesus to be the only God and the only way man can be saved
a. Engagement with “outsiders” must be intentional because of our nature to
stay among our own kind.

3. Observe the ends (ultimates or goals) of the culture and world around you and be able to articulate them
a. Be able to critique the ends of your world in comparison to the stated ends
of Scripture
Illustration: Ownership: Leviticus 25:8 – 50 years Jubilee land returns to original owner at a price equal to, lower than or greater than based on number of crops: Psalm 24 – the earth is the Lord’s: Luke 16 & 19 – master entrusts his possessions to managers for a season and returns to take account

4. Observe the means (methods of getting to the ends or goals) of the culture and world around you and be able to articulate them
a. Be able to critique the ends of your world in comparison to the stated ends
of Scripture
Illustration: Ownership: Debt (massive) – as a means to getting what we want to own feeding our lust for ownership of property that is not ours unveiling man’s fallen desire to have what is God’s and be as God and be owner not manager

5. Always keep an eye on your own heart’s object of affection to make sure it is Jesus and not apologetics
a. Apologetics can be as ugly as anything else when it becomes an end and
not a means to the end of Jesus exalted, Father glorified and Holy Spirit
unified
7. Make sure you are engaging and interesting as a friend not an evangelistic gunslinger
a. Community as the missing piece of evangelism

Q & A The Teaching Ministry of the Church

Q & A The teaching ministry of the church
Ephesians 4:1-16

Ignorance is never a good thing. Not knowing leads to error in thought. Error in thought leads to error in action. Error in action leads to results that are off target.

Illustration: Beth and Alex’s response to the question “what is the Gospel and how has it affected your life?” The response: “I don’t know what the Gospel is.”

This begs the question: Can one be saved without knowing what the Gospel is? How did the idea of “being saved” become separated from the Gospel?

Without recapping the history of Christianity in North America, the preaching of the cross was replaced with the preaching of salvation for heaven as an escape from hell with Jesus being the means to that end. In other words heaven is preached as the deity and hell is preached as the enemy and Jesus is the tool by which presence to the deity is gained.

That is harsh and, perhaps a bit oversimplified, but the point becomes clear. Even with the best of intentions and the purest motives, a slight departure from the narrow path of truth, no matter how slight, ends up miles off course just a generation into the diversion.

Teaching should obliterate ignorance and replace it with knowledge of the truth, thus leading to right thinking, thus leading to right acting and rightly ending on target, life. “Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few (Matthew 7:13-14).”

Ephesians 4:1-16
Paul here outlines to the Ephesians the goal of Unity in the church. However, inside of that Unity, God has graciously freed us from our bondage to the enemy and taken us to himself through the work of the cross and given a diversity of gifts to his people for the purpose of growing up into the image of Christ as the restoration of the image of God in us that was marred at the fall.

4:1-6 Paul exhorts the church to Unity
4:7-11 God has graciously given the unified church various gifts
4:12-16 God has given these gifts that the church may grow up into Christ (the image of God restored from the Fall)

1. Gifts are given to build unity in the mission so that the church grows into Christ who is the ground of what it means to be in unity (to grow into Christ is to come into the Kingdom that is here and is continuing to come until the fullness of the Kingdom comes at the completion of the Great Commission). v. 1-11

2. Pastor / Teacher functions to Equip Gifted Saints to do the ministry v. 11, 12a
A. Pastor – shepherd
Teacher – instructor
1. These two are predicate nominatives and both modified by the
“and”
2. This means that the functions of Pastor / Teacher are one and the
same by the same person
- In other words the pastor should be a teacher
- This function of teaching is the substantive difference
between the deacon and the elder
B. A pastor must be a teacher
C. The teaching ministry of the church must equip the church
1. Equip – in Greek there is the purpose clause and an article (for
the...)
- The ESV combines these two into the word “to” to denote
purpose
D. Equipping is for doing the work of ministry
1. There is no room in the church for people doing nothing
2. There is no such thing as learning that leads to doing nothing

3. The church doing the ministry results in the building of the church v. 12b-16
A. Building up the body of Christ v. 12b
1. Preaching the Gospel
2. Encouraging each other
3. Exhorting/motivating each other
4. Church Discipline for unrepentant sin
5. Discipleship in Community
6. Global Engagement
7. Community Development
8. Corporate Worship
B. Unity in Imitating Jesus v. 13
1. Unity
2. Knowledge of Jesus the Son of God
3. Growing into maturity whose standard is Jesus

C. Being Doctrinally Stable (v. 14
1. No longer doctrinal children
2. No longer unclear on truth and waffling about it
3. Not deceived by the cunning of men who “teach”
a. Hagee, Osteen,

D. Joining truth and love v. 15
1. We are to combine truth and love inside the community

E. Collaborating within and without v. 16
1. Collaboration is the functioning of every member
2. Collaboration begins within community
3. Community reveals giftedness
4. Giftedness leads to more ministry
5. Ministry leads to spiritual maturation and the preaching of the
Gospel
6. Maturing Christians preaching the Gospel leads to the advance of
the Great Commission

Q & A Why is preaching necessary?

Q & A Why is preaching necessary?

Acts 8:4 εὐαγγέλιον - denoting the act of proclamation; as denoting the work of evangelization; as denoting the content of the message as an offer of salvation

Romans 10:14 κηρύσσω - official acitivy of a herald; make known extensively, tell everywhere; in a religious sense, denoting proclamation of a sacred message

If a person calls on the name of the Lord they are saved.
How can a person call on one they have not believed in?
How can a person believe in one thy have not heard of?
How can a person hear unless someone preaches to them?
How can a person be preached to unless the preacher is sent?
Faith comes from hearing and hearing only comes by the word of Christ.

Luke 4:43
Here Jesus has been teaching in Galilee and now he was in Judea. The geographical change indicating a coponent of preaching that the other word we will look at captures. That is the idea of an extensive covering of every territory.

Acts 6:2
In this passage the twelve have to make some qualitative decisions about the use of their time. There is a mandate to proclaim the good news, and the twelve’s time is being taken up with the day to day routine of feeding the widows.

They do not diminish the importance of serving the widows, in fact they highlight the importance of that ministry by appointing the first deacons to minister to those needs so that the preaching of the good news would not stop but continue on.


Acts 16:10
On the second missionary journey, Paul, Timothy and Silas receive Holy Spirit direction on the location in which they are to make a proclamation of the good news. They encounter Lydia, a merchant and thus influential person in Philippi, and the Lord opens her heart to pay attention to what is said and she believed, he whole house believes and is baptized.

Romans 15:20
Once again the concept of proclamation is to make known a message as an ambassador of a royal figure to the territories belonging to the royal leader.
It is interesting to note the tone of this command to preach, proclaim, to a king’s people his message to them when these people do not yet know they are under his rule.
In essence, Jesus is saying through the command to preach that these peoples are already his. And they are, for he is their creator and savior whether they know it yet or not, and thus the need to tell them.


Matthew 12:41
Here Jesus shows us some of the intended meaning of this call to preach. Jonah told of the Lord’s intention and the offer to repent. And the people responded to the message.

Titus 1:1-3
Paul says here that the preaching he does is resulting from the command of God to go and proclaim what has been show from his word (Scriptures). It is this preaching that brings that message to light.

2 Timothy 4:2
Here Paul instructs Timothy, the pastor/teacher at Ephesus, to preach the word in all seasons. This is a mandate to not neglect the proclamation of the gospel among his own people and, when needed, correct patiently while teaching them.
His reason is that the time is coming when people will not endure sound teaching and will go and bring to themselves teachers that will suit their still fallen passions and will wander off into myths.


So, what is preaching?

1. Preaching is an act of boldly announcing royal news
a. Preaching is a divine mandate resulting from Jesus command to make
disciples. Therefore, people must have this message communicated to them
because they do not know.
b. Preaching is a bold act because it requires us to inform people of something
they do not yet know or understand.
1. Preaching is a strategic work. In our context this is a much harder work
because our activity includes much clarifying in order to bring
understanding to ingrained vocabulary.
a. In Rome, GA preach by defining terms using the biblical text
b. In Rome, GA preach by knowing the various beliefs of Romans
2. Preaching requires intentionality and that is bold

2. Preaching is an activity that must be contextualized
a. The message never changes
b. The message needs to be communicated in the terms of the hearers so
that there are no barriers, humanly speaking, to the message.

3. Preaching is a super natural activity
a. Preaching is an activity that all Christians can engage in that has the dynamic
component of Holy Spirit activity to open blind eyes, resurrect cold and dead
hearts and remove centuries of idolatrous behavior.

4. Preaching is an activity that requires a response
a. Preaching produces either faith or hardness (passively or actively)
b. It is the preachers job to understand what the hearers response is
c. It is the preachers job to treat each person they way they need to be
treated because each person is different and will not always respond the
way others do.

5. Preaching is an officially licensed activity of the church
a. Preaching is not reserved for church leadership only.
b. Preaching is mandated for all Christians.
c. Preaching is not a special call to ministry, but a privilege of all Christians
inside their vocations thus making their vocations holy.

6. Preaching is exhaustive in it’s scope
a. Preaching must not be contained to the preacher’s immediate context only.
b. Preaching must have urgency to it.
1. Preachers must seek audiences that have not heard now not later. The
call is global and local.
a. Thus, our vision:
For the glory of God we will build the church, both local and global, by being and producing radial followers of Jesus Christ.

Is Man's Will Free?

Is Man’s Will Free?

Resources:
Bondage of the Will, Martin Luther
Willing to Believe, R.C. Sproul
Freedom of the Will, Jonathan Edwards
John Locke
John Wesley
Clarification
1. Whenever this issue is handled terms need to defined
A. Freedom
B. Will
C. Heart

A. Freedom - the quality or state of being free; as the absence of necessity, coercion, or constraint in choice or action; liberation from slavery or restraint or from the power of another: independence; the quality or state of being exempt or released usually from something onerous; freedom from care

B. Definition of the will – “That by which the mind chooses any thing. The faculty of the will, is that power, or principle of mind, by which it is capable of choosing: an act of the will is the same as an act of choosing or choice.”

C. Definition of the heart –
A. לֵב, לֵבָב in the OT.
The use of לֵב and לֵבָב1 is not promiscue. C. A. Briggs2 has shown that “the earliest documents use לב.לבב ״ ״ appears first in Isaiah.” For details cf. Briggs and Holzinger.3

1. “Heart” in the literal sense, a. in men and animals, the “neighbourhood of the heart,” “breast,” passim; סְג֥ר לֵב the “caul of the heart,” Hos. 13:8. b. “Seat of physical vitality,” vitalising (סעד) by nourishment, e.g., Gn. 18:5; “physical brokenness,” כָּל־לֵבָב דַּוָּי Is. 1:5.

2. Fig. the “innermost part of man.” Men look on the outward appearance, God looks on the heart,” 1 S. 16:7; par. to קֶרֶב Jer. 31:33; to talk to oneself, to think (אמר, דבר passim, חשׁב Zech. 7:10, ברך Dt. 29:18; Job 1:5). The heart is the seat of mental or spiritual powers and capacities.

a. The heart stands firm in bravery and courage (עמד Ez. 22:14): לֵבָך. par. כֹּחַ Da. 11:25, מָצָא אֶת־לִבּוֹ to find the heart, 2 S. 7:27, יִגְבַּהּ לִבּוֹ his courage arose, 2 Ch. 17:6, אַבִּירֵי לֵב the stouthearted, Ps. 76:5. The failure of courage רכך ׃(לֵב) e.g., Dt. 20:3, מסס e.g., Dt. 20:8, חרד e.g., 1 S. 4:13, יצא Gn. 42:28, עוב Ps. 40:12, נפל 1 S. 17:32, מוג Ez. 21:20, דִּבֶּר עַל־לֵב to encourage, e.g., Gn. 34:3. Joy: שִׂמְחַת לֵב e.g., Dt. 28:47. Of merriness of heart: βφψ e.g., Ju. 19:9, טֹוד e.g., 2 S. 13:28, שׂמח e.g., Zech. 10:7. רנן Job 29:13, רחשׁ Ps. 45:1, עלץ 1 S. 2:1. Trouble and sorrow (כְּאֵב לֵב Is. 65:14) lurk in the sides of the heart (קִירֹת לֵב Jer. 4:19). Of sorrow of heart: רעע Dt. 15:10 (רֹעַ לֵב Neh. 2:2), שׁבר ni e.g., Ps. 34:18, חיל Ps. 55:4, הפך ni Lam. 1:20, חמץ hitp. Ps. 73:21, כאב Prv. 14:13, סְחַרְחַר Ps. 38:10, זעק Is. 15:5. Pride: זְדוֹן לֵב Jer. 49:16, רֻם לֵב Jer. 48:29, גֹּבַהּ לֵב 2 Ch. 32:26. Of arrogance of heart, רום e.g., Dt. 8:14, גבהּ e.g., Ez. 28:17, נשׂא 2 K. 14:10. Inclination of heart, הָיָה לֵב אַחֲרֵי 2 S. 15:13, הִטָּה (הֵסֵב) לֵב e. g., 1 K. 8:58; Ezr. 6:22, הֵשִׁיב לֵד לֵב עֵל Mal. 3:24, נָטָה לֵב מֵעִם 1 K. 11:9. Anxious concern: אֶל or שִׁים אֶת־לֵב לְ. 1 S. 9:20; 1 S. 25:25. Sympathy: נֶהְפַּךְ לִדִּי Hos. 11:8. Incitement: חמם e.g., Dt. 19:6, קנא pi Prv. 23:17; dereliction: לֵב מַרְפֵּא Prv. 14:30. Desire: תַּאֲוַת לִבּוֹ Ps. 21:2; lusts: לֵב par. to עֵינַיִם e.g., Nu. 15:39, אַחַר עֵינַי הָלַךְ לִבִּי Job 31:7.

b. The heart as the seat of rational functions. The heart is given by God לָדַעַת Dt. 29:3. Those who have won understanding (קנה לב Prv. 19:8) are אַנְשֵׁי לֵבָב Job 34:10 or חַכְמֵי לֵב e.g., Job 37:24, with far-reaching insight (רֹחַב לֵב 1 K. 5:9). To them belongs לֵב חָכָם וְנָבוֹן 1 K. 3:12; of them may be said לֵב נָבוֹן יִקְנֶה־דַּעַת Prv. 18:15; they speak out of the treasures of their knowledge (מִלִּבּם Job 8:10). Accordingly לִבּוֹ חָסֵר: his understanding fails him, Qoh. 10:3, חֶסֶר־לֵב (or חֹסֶר־לֵב, cf. BHK2, 3) folly, Prv. 10:21, חֲסַר־לֵב: lacking in understanding, e.g., Prv. 6:22, אֵין לֵב without understanding, e,g., Hos. 7:11, גָּנַב אֶת־לֵב: to deceive someone, e.g., Gn. 31:20, wine takes away understanding יִקַּח לֵב Hos. 4:11, תִּמְהיֹן לֵבָב confusion of mind, Dt. 28:28. Thoughts dwell in the heart רַעְיוֹנֵי לֵבָב Da. 2:30; חִקְרֵי־לֵב Ju. 5:16, including evil thoughts מַשְׂכִּיּוֹת לֵבָב Ps. 73:7, fantasies תַּרְמִית לֵב e.g., Jer. 14:14, self-invented visions חֲווֹן לֵב Jer. 23:16, artistic sense חָכְמַת־לֵב Ex. 35:35 (חֲכַם־לֵב artist, e.g., Ex. 28:3). עָלָה עַל־לֵב to come into the mind, e.g., Is. 65:17, הֵשִׁיב אֶל־לֵב to remember, e.g., Lam. 3:21, שִׂים (שִׁית) לֵב to direct attention to, e.g., Hag. 1:5; Jer. 31:21.

c. From the heart comes planning and volition (תְזִמּוֹת לֵב e.g., Jer. 23:20): בִּלְבָבוֹ it is in his purpose, Is. 10:7, הָיָה עִם־לֵבָב to have a purpose, e.g., 1 K. 8:17, עָשָׂה בִלְבַב וּבְנֶפֶשׁ to act according to the will, 1 S. 2:35 (כְּלֵב 1 S. 13:14 etc.), נָתַן לֵבָב לְ 1 Ch. 22:19 or הֵכִין לֵבָב לְ Ezr. 7:10, to direct one’s purpose to, שִׂים עַל־לֵב to purpose, Da. 1:8, עָלְתָה עַל־לִבִּי it has been my purpose, e.g., Jer. 7:31. Inner impulse comes from the heart: כָּל־אִישׂ אֲשֶׂר נְשָׂאוֹ לִבּוֹ each whose heart moved him thereto, e.g., Ex. 36:2 (with מלא Est. 7:5), נְדִיב לֵב one who is willing, e.g., Ex. 35:5. לאֹ מִלִּבִּי not of one’s own impulse, e.g., Nu. 16:28. Attitude of will, or character, is rooted in the heart (comprehensively כְּלָיוֹת וָלֵב Jer. 11:20). If the will (דֶּרֶךְ לֵב Is. 57:17; יֵצֶר מַחְשְׁבֹת לֵב Gn. 6:5) is inclined in the right direction (הִטָּה לֵב Ps. 119:36, הֵכִין לֵב e.g., Job 11:13), this is renewal of heart (לֵב חָדָשׁ e.g., Ez. 18:31). The whole man with his inner being and willing is comprised in לֵב: full committal בְּכָל־לֵב (par. to בְּכָל־נֶפֶשׁ e.g., Jos. 22:5, בֶּאֱמֶת 1 S. 12:24, בְּכָל־רָצוֹן 2 Ch. 15:15, בְּכָל־מְאֹד Dt. 6:5) or בְּלֵב שָׁלֵם e.g., 1 Ch. 29:9 (par. to בְּנֶפֶשׁ חֲפֵצָה 1 Ch. 28:9, בֶּאֱמֶת 2 K. 20:3). Thus לֵב can be used for “person,” e.g., Ps. 22:26 (along with כְּלָיוֹת Prv. 23:15 f., כָּבֵד Ps. 16:9,4 שְׁאֵר Ps. 73:26, בָּשָׂר Ps. 84:2), though with a slightly different nuance.

d. Religious and moral conduct is rooted in the heart. With the heart one serves God (1 S. 12:20; par. to בֶּאֱמְת 1 S. 12:24; “with the whole heart” passim). In it dwells the fear of God, Jer. 32:40. The heart (לוּחַ לֵב) accepts the divine teachings, Prv. 7:3 (תּוֹרָתִי בְלִבָּם Is. 51:7). The heart of the righteous (יִשְׁרֵי־לֵב e.g., Ps. 7:10) trusts in God. Prv. 3:5, is faithful to Him לֵבָב נֶאֱמָן (Neh. 9:8), and is without fear אמץ hi, Ps. 27:14. We read of the defection of the heart: רחק pi, Is. 29:13, סור e.g., Dt. 17:17, סוג e.g., Ps. 44:18, פנה e.g., Dt. 29:17, פתה Dt. 11:16, זנה Ez. 6:9; of the hardening of the heart, חזק q and pi, e.g., Ex. 4:21; 7:13, כבד and hi, e.g., Ex. 9:7, 8:11, קשׁה hi, e.g., Ex. 7:3, אמץ pi, e.g., Dt. 2:30; the hardened: חִזְקֵי לֵב. 2:4 (par. to קְשֵׁי פָנִים), אַבִּירֵי לֵב Is. 46:12; obduracy: שְׁרִירוּת לֵב e.g., Dt. 29:18, מְגִנַּת לֵב Lam. 3:65. The heart of the sinner (sin is written עַל לוּחַ לִבָּם Jer. 17:1) is uncircumcised: עָרְלַת לֵבָב e.g., Dt. 10:16, עַרְלֵי לֵב Jer. 9:25. Circumcision of the heart (מול e.g., Dt. 10:16) comes with conversion of heart: שׁוב Jl 2:12, הֵשִיב אֶל־לֵב 1 K. 8:47, לֵב נִשְׁבָּר Ps. 51:17. וַיַּךְ לֵב is used for conscience smiting us at 1 S. 24:5, and מִכְשׁוֹל לֵב for a scruple of conscience at 1 S. 25:31. The righteous is pure in heart, בַּר־לֵבָב Ps. 24:4, אֹהֵב טְהָור־לֵב Prv. 22:11; cf. ישֶׁר לֵבָב Dt. 9:5, תָּם־לֵבָב Gn. 20:5, יִשְׁרַת לֵבָב 1 K. 3:6, לֵב טהוֹר Ps. 51:10. He speaks the whole truth, אֶת־כָּל־לִבּוֹ Ju. 16:17. The ungodly man has a corrupt heart, עִקְּשֵׁי־לֵב Prv. 11:20, חַנְפֵי לֵב Job 36:13; he speaks with a double tongue, בְּלֵב וָלֵב Ps. 12:3.

What does the Bible Say?
Genesis 6:5; Genesis 8:21; Numbers 15:39; Ecclesiastes 9:3; Jeremiah 11:8; Jeremiah 17:1, 5-9; Mark 7:21; Mark 10:5; Ephesians 2:1-10

What Do We Conclude?
1. Mankind is in desperate need of liberation from the bondage of sin
a. Man is under the just wrath of God
b. God does not have to save man at all
c. The flood in Genesis reminds of God’s right condemnation on fallen man
but also his great mercy to provide salvation for those he shows mercy to

2. There is nothing the fall has not touched
a. All of mankind is fallen and his best only ends in idolatry and death

3. Sin is radically evil
a. We must not be ok with our sin
b. We must not be ok with sin’s work of death in our culture
c. We must work to alleviate sin’s consequences in our culture while
preaching the Good News

4. The Gospel has never been more relevant to mankind
a. The preaching of the Gospel is the only way that a sin coerced heart can
be transformed (Romans 10:11-17)
1. The gospel is preached
2. The hearing is quickened by the preached gospel
3. Faith springs from this hearing quickened by this good news
4. Thus the inextricable link between Ephesians 2:8, 9 and Romans
10:17

5. The “Good News” is viewed as really good not just a good option on a shelf at Wal-Mart
a. Man’s evil heart cannot be awakened by any other means
b. God has not given this message to be scoffed at by evil men, but to conquer
the rebellion and restore all things through the advance of the Great
Commission

5. If we are in Christ, we have been made alive
a. We have Holy Spirit in us leading us into truth
b. We have Holy Spirit healing taking place to unchain our volition to begin
making holy decisions (sanctification)

6. In Christ, we can begin executing the sinful nature Romans 8:12-14

7. We can sell out to the preaching of the Gospel to the nation knowing that the Gospel does the work of convincing and all we have to do is preach indigenously.
a. Adoniram Judson believed this
b. William Carey believed this
c. Charles Spurgeon believed this
d. Martin Luther believed this
e. George Muller believed this
f. David Brainerd believed this
g. George Whitfield believed this
1. This belief fueled their mission fire to make sure the nations had
access to the only thing that could awaken them from their dead state.

8. We must come and rejoice in worship that we, who were incapable, have been made alive.
a. We come with Paul in Romans 11:33 at the end of his expounding on the justifying work of God in the Gospel to overcome man’s condition with this:
Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! For who has known the mind of the Lord, or who has been his counselor? Or who as given a gift to him that he might be repaid? For from him and through him and to him are all things. To him be glory forever. Amen.

Q & A How do we read the Old Testament (Part 5)

Q & A. How do we read the Old Testament
Jeremiah 31:27-40


1. All Scripture Predicts (prophecies, Messianic Psalms, etc.) Christ’s person and/or work.

In Jeremiah 31 there is the prediction of a coming change in how God is going to relate to his people.

The Lord has spoken to Jeremiah in a dream reassuring him that he would restore his people.

This is a comfort to Jeremiah because he has been preaching a message of repent or else from the Lord and has been persecuted for it.

Jeremiah believes the Lord, but he does not take joy in the message to the point of great distress (Jeremiah 15).

The Lord promises Jeremiah he will preserve him and keep him only be faithful to proclaim what he is given.

So, the Lord relieves some of Jeremiah’s distress and shows Jeremiah what his coming work is going to be in his people by establishing a “new” covenant.

The Abrahamic and the Davidic covenants are clearly a continued extension of the “new” covenant and is key in understanding the Person and work of Christ and the implications on the church and it’s mission (of which we have dealt with earlier).

With this “new” covenant, however, the Mosaic covenant is no longer the operating manual for how God interacts with his people.

Even though it is very clear in the texts we have looked at that Father saved by grace through faith, there was a “veil” so to speak that kept the heart and mind from assimilating the meaning of the law into inner transformation.

What was missing was the work of God to place his Holy Spirit permanently inside of his people, person by person, and so mark them as his children, transform their very make up as people and give them the light of understanding who God is and his righteousness.

What God was promising to do in the coming Messiah was not another covenant renewal ceremony that was skin deep and did not turn away the right wrath of God.

What God was going to bring about for the people was an internal transformation of the being of the person and as a whole, his church, in which they would be made righteous forever and he would forever be their God.

Because of changing circumstances, especially occasioned by Israel’s sin, the religious history of Israel had been dotted with covenant renewals under Moses (Exod 34; Deuteronomy), Joshua (Josh 23–24), Samuel (1 Sam 12), and Hezekiah (2 Chr 29–31). When King Josiah led Judah in the greatest of all covenant renewals to remove idolatry and to reinstitute true worship in Judah in accordance with the Mosaic covenant (2 Chr 34:3–7), it may have looked to many (perhaps even Jeremiah at first) like the dawn of a new spiritual day for God’s people. Discovery of the Book of Law (2 Kgs 22:8–10; 2 Chr 34:8–18) led to the celebration of the greatest Passover feast since Samuel (2 Kgs 23:1–25; 2 Chr 34:19–35:19). Nevertheless, even such great revivals could not turn the tide of sins committed and wrath deserved because of the extensiveness of sin and the greatness of wrath (2 Kgs 23:26–27) and because of the superficiality of the revivals (2 Kgs 23:9; 2 Chr 34:24–25; 36:15–16; Jer 3:10; 25:1–3; 37:1–2).

“What was needed, as God revealed through Jeremiah in this passage,49 was not another covenant renewal but an internal transformation of the people based upon the divine provision of complete forgiveness. These would be the provisions of what the Lord referred to here as a “new covenant,” which he promised to institute with Israel and Judah in days to come to replace the one made at Sinai (11:1–17).50 This new covenant relationship would not be “skin-deep” and subject to the waywardness of the people but “heart-deep” and permanently enduring.”51

1. The New Covenant is based on the work of the Messiah, Jesus
Hebrews 8:1-7
A. This is going to be a growing debate as the Muslim world clashes with the
church.

2. Fallen Humanity is the Culprit for the Failure of the First Covenant
Jeremiah 31:32; Hebrews 8:7-8

3. Man is Incapable of Continuing in the Righteousness of God
Jeremiah 31:32; Hebrews 8:9

4. God, Being Rich in Mercy, Places his Spirit into His People Who is the Inspirer of the Law, Communicator of Truth, Reminder of What Messiah Jesus Said, the Guarantee of our Inheritance as Children of God and our Wonderful Counselor (2 Timothy 3:16; John 14-16; Ephesians 1)
Jeremiah 31:33; Hebrews 8:10
A. New Covenant people have the Holy Spirit dwelling in them from salvation on
at full strength.
B. We must learn to listen to him and obey him as he leads us according to what
Messiah Jesus has said
C. We must respond to his Fatherly rebukes to correct our behavior as we grow
in sanctification

5. All of the New Covenant People (church) Will Know God
Jeremiah 31:34; Hebrews 8:11

There will no longer be a need for a faithful “remnant” within the covenant people toe teach the unfaithful majority to know God.

All covenant partners will know him.

To know God means that one has been made aware of their sin problem and their alienation from God. They have responded to the invitation of the Gospel to repent and believe Jesus. They have begun pursuing Jesus and his mission and walk in constant fellowship with God via the work of Jesus and the indwelling Holy Spirit.

A. Each of God’s people have the same capacity to know and enjoy God
1. Each person may experience Father differently and have different gifts
but they each have the capacity to know and enjoy God in their pursuit of
him
2. Jeremiah 29:13
B. Pastors do not have a corner on the market of knowing God
1. Pastors are to teach to equip those who know God to do his work
C. If it is in the text, God gave it to be pursued and understood to know him
better.

6. People of the New Covenant have NO sin record with Father anymore
Jeremiah 31:34: Hebrews 8:12
A. My sin, past, present and future is forgotten
B. We must imitate that in our relationships with each other
1. We do not hold each other’s faults against each other
2. We forgive as we have been forgiven
3. We treat each other as if each is without the guilt of sin

How to Read the Old Testament: The Sabbath / The Gospel

The Sabbath / The Gospel
Leviticus 23; Hebrews 3, 4

All Scripture prepares for (dead ends and bridges) Christ’s person and work.

How does the Sabbath prepare us for Jesus’ person and work?
1. Chapter 23 gives the three national pilgrim feasts that the people were to observe.

The festal calendar of Israel taught in Leviticus (Lev. 23:1–44) is based on the three national pilgrim festivals of the people.
a. Weekly Sabbath and a holy convocation (basis of the festivals)
b. Passover (also called: Feast of Unleavened Bread)
1. The Passover celebrated the Lord’s killing the firstborn in order
to secure the escape of his people from the slavery of Egypt.
c. Feast of Harvest or the Feast of Weeks (In the NT it is called Pentecost)
1. The purpose of this celebration is to recognize the Lord as the
provider of all crops and as the One who deserves the first fruits of all produce.
d. Feast of Booths
1. The Feast of Booths was a weeklong feast that began on the fifteenth day of the seventh month. It celebrates the people's salvation from Egypt. It was fitting for them to cease from work and to worship before the Lord.
2. The foundation of each feast is the Sabbath
a. The Sabbath is day of solemn rest based on the Lord’s ceasing from his
work in creation
b. verses 2, 3, 4, 7, 21, 24, 27 & 28, 35
3. Along with the Sabbath is the observance of a “holy convocation”.
a. The “holy convocation” was a public assembly for worship
Why is the Sabbath a dead end?
1. Matthew 12:1-8
a. The Sabbath is a dead end because man took the law as beginning and
ending in itself when the law was given to lead them to God for rest by
revealing their sinfulness and inability to do anything about it.
How does the Sabbath become a bridge to Christ’s person and work?
Hebrews 3 and 4
1. Jesus is greater than Moses 3:1-6
a. Moses, a servant testifies to the things that would be spoken later 3:5
b. Jesus, Messiah, is the one Moses testifies about who is the full revelation of
what Moses was testifying to 1:1-4; 3:6





2. Unbelief caused the Exodus generation of Israel to not enter the Promised Land which God refers to as “rest” 3:11, 18 (cited from Psalm 95:7-11)
a. Unbelief causes people to fall away from God 3:12
b. We must press people to run from unbelief and run to Christ and hold on
to him at all costs 3:7, 13
c. Sin should be dealt with seriously 3:13-19
1. Entering God’s “rest” is only done through belief in Christ Jesus
3. There is still a standing promise of entering God’s “rest” 4:1, 6-7
a. Psalm 95:7 is God’s beaconing call to anyone who hears his voice to repent
and believe and enter rest.
4. The promise of entering “rest” is called “Good News” 4:2
a. The “Good News” came to the Exodus Israelites just as it has to us 4:2
1. They did not believe
2. They did not enter “rest”
5. God’s Sabbath “rest” on the seventh day and ceasing from his work is connected to his “rest” offered to those who believe 4:3-5

6. Entering God’s “rest” or “Sabbath” is to cease from work as one’s basis for knowing God and being saved from the slavery of sin 4:6-10
a. Joshua’s conquest of the “Promised Land” was not “rest” 4:8

Conclusion
1. The Sabbath was never a tool to earn favor or to manipulate people with
2. The Sabbath has been built into creation as an open invitation to all who will believe to come, believe, rest from works and know God and be loved by God
3. The Sabbath is a reminder of our mandate to preach the “Good News” of God’s “Sabbath Rest” i.e. Jesus to the nations from right here in Rome, Georgia.
a. Muslim population
4. The Sabbath is a reminder to purge our belief structure from any form of legalism (belief that God is more or less pleased with me affecting my righteous standing based on what I do or do not do)
5. The Sabbath is a reminder that the Old Testament still communicates the Gospel and perhaps may be our greatest ally on the final frontier of the Great Commission (The Muslim World)

How to read the Old Testament: The Gospel from Joshua 7

How to read the Old Testament 3
The Gospel in Joshua 7

1. All Scripture Predicts (prophecies, Messianic Psalms, etc.) Christ’s person and/or work.
2. All Scripture Prepares for (dead ends and bridges) Christ’s person and work.
3. All Scripture Reflects Christ’s person and work.
4. All Scripture Results from (boldness, access, justification) Christ’s person and work.

Joshua 7

1. There is rebellion against the Lord’s single command 7:1
Joshua 6:18
a. This is an issue of religious purification
b. All of Israel is counted guilty although one man performed the action

2. God’s anger burns toward all of the people 7:2
a. All of the people come under God’s condemnation because of Achan’s
rebellion.
1. For religious offenses the entire community is held guilty

3. Israel becomes incapable of carrying out God’s mission 7:3-5
a. They are flawed on the inside because of rebellion
b. Their actions and efforts at Ai only fail
c. The people begin to fear because something is not right

4. God’s reputation is at stake as the salvation of Israel 7:6-9
a. Israel’s (God’s by their fallen nature) enemies stand in a position to dominate
and enslave them
b. Yahweh’s reputation as their sovereign stands to be marred

5. God’s verdict is that they are devoted to destruction and he will be with them no more 7:10-12 (12)

6. God’s sentence is that the guilty must die 7:13-15
a. Rebellion against God is not allowed in the people

7. God uncovers the guilty party for everyone to see 7:16-21

8. Achan’s entire lot of family and possessions are burned and stoned
a. Because of Achan’s coveting of the items devoted to destruction because of
the religious implications of being a perversion of God, he is guilty.
b. Achan’s guilt is not confined to himself alone but to everyone who is
his immediate family
c. Even Achan’s possessions are marred by his rebellion and cannot function
normally.

9. With the purging of rebellion God turns from his anger

10. God removes their fear and blesses them with his presence and the continuation of the
mission 8:1

The Gospel from Joshua 7

1. Adam and Eve rebelled against God’s single command

2. God’s righteous anger burned toward Adam and Eve

3. Adam and Eve become incapable of carrying out God’s mission to care for the earth and multiply and fill the earth in righteousness

4. Adam and Eve’s rebellion has stained God’s reputation by believing Satan rather than God

5. God’s sentence is death for creation and warfare between God and his creatures and between creature and creature

6. The consequences of Adam’s rebellion is that everyone born to him becomes guilty of his rebellion and falls under the condemnation of God and is instantly at war with God from birth on

7. But God has concern for his reputation. So he sends the eternal Son of God to take on the guilt resulting from everyone’s rebellion who will repent and follow after the Son of God.

8. The Son of God, Jesus, takes my guilt and becomes sin and is killed by God the Father in my place.

9. If I repent and place my trust in Jesus by coming after him God turns from his anger toward me and adopts me as his son and gives me his name.

10. God removes fear, takes up residence in me by his Holy Spirit, and sends me on his mission to know him and make this story known among the nations, his mission.

How do we read the Old Testament 2: One story, one book, one conclusion

The ONE story of the Bible
The point of the story is God’s glory from the nations - Isaiah 43:7
1 comprehensive theme interwoven throughout: The story of God bringing himself glory from the nations
Introduction Genesis 1-11(approximately 70 distinct peoples in Genesis 11)
• Creation and the Fall
Body of the Story begins in Genesis 12-Revelation
• Redemption
• Two parts to the Abrahamic Covenant
o Blessings (I will bless you)
o Responsibilities (You will be a blessing; bless families of the earth; families = peoples)
Conclusion
• Consummation
o Revelation; Matthew 24
Redemption: The Abrahamic Covenant/Great Commission and Its Two Parts
Genesis 12:2-3
Two parts to the Abrahamic Covenant
• Blessings (I will bless you)
• Responsibilities (You will be a blessing; bless families of the earth; families = peoples)
Did Jesus understand the Abrahamic Covenant as a summary of the Scriptures?
Luke 24:44-49 In understanding the Scriptures Jesus gave two points
Verse 45-47 Two central themes
• Blessed: Jesus’ work on the cross in salvation
• Bless the nations: Proclaim Jesus work to the nations
Matthew 22:34-40 (Luke 10:25-37) Greatest Commandment is two (love God / love man)
• Love God with all your strength
• Love your neighbor as yourself
How are the 10 Commandments organized?
Exodus 20:1-17
• 1-4 Relationship with God
• 5-10 Relationship with Man
Does God really care about all nations?
490 times “all nations” appear in the Scripture
• 15 times “all nations” appears in the New Testament
• 475 are in the Old Testament
With the Abrahamic Covenant in mind Jesus issues the Great Commission/Church Planting
Matthew 28:18-20
4 action verbs
• Go
• Make Disciples (one word): main action verb
• Baptize = Identify with Jesus
• Teach = Obey Christ’s command
o This is the planting of the church
o Go to every distinct people group and start churches
Conclusion of the story
Revelation 5:9
God completes Genesis 12:2-3 in Revelation 5:9
• God blesses us
• God calls us to bless the nations
One story, one book, one conclusion
Matthew 24:14
• Gospel will be preached to all nations and then the end will come
• God will reach all the nations in keeping his promise to Abraham
o The nations will be blessed with the gospel
o Then the end will come
One story, one book, one conclusion
Points of Application:
We must read the entirety of the bible with this story in mind
• The bible is not a book of magical prayers and incantations
• The bible is THE manual on global evangelization
o If you want to know how to do the work “it’s in the manual”
• Seek to be transformed in thinking
We must engage the nations to be a church
• We must make disciples locally to go global
o New Christians must have the mission ingrained immediately
• We must be local and global simultaneously
o Acts 1:8 is “and” not “then”
We must view and use our resources as resources for the nations not for ourselves
• Budget with the mission in mind
• Buy with the mission in mind

How do we read the Old Testament 1

How do we read the Old Testament?

How do I read the Old Testament?
Luke 24:13-35 (v. 27)

John 5:39 “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me.”

1. All Scripture Predicts (prophecies, Messianic Psalms, etc.) Christ’s person and/or work.
A. Zechariah 13:1
1. Zechariah 3:8-9 Here the “Branch” is said to be how their sin is removed
2. By the “piercing” of the “Branch” a fountain is opened to clean them from sin
3. John 4:14 Jesus tells the woman that he would be a well of water springing up to
eternal life
B. Exodus 12:21-32 The sacrifice of the lamb, the blood, the Passover, the death of the firstborn
the Exodus

2. All Scripture Prepares for (dead ends and bridges) Christ’s person and work.
A. Prophets failed Jeremiah 23:30-32
B. Priests failed Jeremiah 2:8
C. Kings failed 2 Kings 17
1. Israel: “…followed the sins of Jeroboam son of Nebat, which he made Israel to sin…”
2. Judah: “…he did not tear down the high places…”
a. Israel was always looking for a leader
D. Jesus is Prophet, Priest and King
1. Prophet: Jesus reveals God to us and speaks God’s word to us (John 17)
2. Priest: Jesus both offers a sacrifice to God on our behalf and is himself the sacrifice
that is offered (Hebrews)
3. King: Jesus rules over the church and the universe well (Ephesians)

3. All Scripture Reflects Christ’s person and work.
A. The indicative comes before the imperative; the imperative is based on the indicative and
the order cannot be reversed.
1. Exodus 20:2 “I am the Lord your God, who brought you out of the land of Egypt, out
of the house of slavery.”
a. This truth destroys legalism
b. This truth builds the framework for grace and holiness
1. Holiness is because we are not in order to become









4. All Scripture Results from (boldness, access, justification) Christ’s person and work.
A. Matthew 12:1-8 Jesus defends against his disciples picking grain and eating on the
Sabbath
1. 1 Samuel 21:1-6 David and his men eat the bread of the presence
a. Hosea 6:1-6 Jesus quotes this passage to interpret what David was allowed to
do
1. David was allowed access because of Jesus work already
2. God was operating by grace through faith already
3. Jesus’ hermeneutic:
a. Use Scripture to interpret Scripture
b. Interpret Scripture in light of Jesus person and work

B. 2 Chronicles 30:13-27 Hezekiah’s prayer to heal the people who were not prepared according
to the law’s standard

Conclusion
1. Read the Old Testament to know Jesus more

“Read it and meditate on it as those who are dead to it as the ground of your justification and the power of your sanctification. Read it and meditate on it as those for whom Christ is your righteousness and Christ is your sanctification. Which means read and mediate on it to know Christ better and to treasure him more. Christ and the Father are one (John 10:30; 14:9). So to know the God of the Old Testament is to know Christ. The more you see his glory and treasure his worth, the more you will be changed into his likeness (2 Corinthians 3:17-18), and love the way he loved - which is the fulfilling of the law (Romans 13:10). I say it again. What shall you do with the law - you who are justified by faith alone apart from works of the law? Read it and meditate on it to know more deeply than you have ever known the justice and mercy of God in Christ, your righteousness and your life.”

2. Read the Old Testament to taste God’s grace in kindness to us

3. Read the Old Testament to be humbled
A. We act just like the unfaithful did

4. Read the Old Testament to be more Christ-like
A. 2 Corinthians 3:12-18
1. Just
2. Gracious
3. Kind
4. Holy
5. Angry

Spiritual Conflict 12 Review and Points of Practice

Spiritual Conflict 12
Some review and points of practice

1. Refuse to focus on demons, focus on Jesus and fight Jesus’ battles
Hebrews 12:1-2
2. Beware of extremes and misuse of the biblical text by some
2 Corinthians 10 & 11
A. Demons are not “hiding behind every tree”
B. “Strongholds” are not bad habits they are doctrinal heresies
2. Draw near to God
James 4:7
A. Be a student of the word and not a student of the latest Christian celebrity
B. Develop sensitivity to the work of the Holy Spirit
1. Get a good systematic theology and study
2. Pray
3. Listen
4. Respond when appropriate
5. Don’t be afraid of the gifts of the Holy Spirit
3. Make no opportunity for the flesh
World, Flesh, Devil: These three in concert fight against us used by the enemy
Romans 13:13, 14
A. 1 Thessalonians 5:22 Abstain from every form of evil
B. Proverbs 6:27-28 Be wise contextually and personally for each person’s sake and
the sake of the Gospel
4. Know who you are in Christ
Ephesians 1:3-14
A. Blessed with every spiritual blessing in the heavenly places
B. Chosen in him before the foundation of the world
C. Predestined for adoption
D. Redeemed by his blood, forgiveness of our trespasses
E. The riches of his grace are lavished on us
F. Know the mystery of his will according to Christ (unite all things in him)
G. We have obtained an inheritance
H. Sealed with the Holy Spirit
5. Deal with Satan and his demons ground of attack
A. Repent of ungodly involvement
B. Recognize and repent of habitual activity learned from your family, work or social
environment
1. The refrain of 1 Kings: “…he walked in the ways of his father…”
a. Lust
b. Un-biblical role of women (demanding and domineering)
c. Un-biblical role of men (weak, foolish, domineering instead of leading)




6. If necessary deal directly and forcefully with the demonic spirit
A. Train your Spirit given discernment to know when a problem is demonic or something
else.
1. Hebrews 5:14 Prayer, Study of Scripture, Fellowship, Discipleship
2. Jesus assumes we, by his Spirit and word, can discern evil from good
B. Know that we have been given authority over Satan and his demons
1. Luke 10:20
7. Beware of Satan’s use of Scripture
A. Matthew 4:1-11 (4:5,6); Psalm 91 (91:11,12)
1. How does one deal with how Satan uses Psalm 91?
a. “The person who wrote the psalm, those who included in the Psalter
and the canon just got it wrong.
b. The person who does die in battle or get a disease or does not live
long did not make the Lord their refuge or walk by faith.
c. The writer means that God does in fact rule the flight of the arrow,
the spread of disease and length of life. God can and does in fact give
safety and health and life to whom he pleases so that it is always a free
gift of God. But he does not mean for us to presume upon the promises
as guarantees that God will not permit us to fall by an arrow, succumb
to disease, or die at an early age. In other words, the promises have
exceptions or qualifications.
1. "What the psalmist means for us to understand is the unspoken
qualification that these difficulties will not approach without God’s
permission or design.” (quoted from John Piper "A Godward Life"