4/24/20

"THE GOSPEL OF MATTHEW" The Preaching Ministry Of Jesus (4:12-17) by Mark Copeland




                        "THE GOSPEL OF MATTHEW"

               The Preaching Ministry Of Jesus (4:12-17)

INTRODUCTION

1. In Mt 4:12-17, we read of Jesus' public ministry in Galilee...
   a. Which followed the imprisonment of John the Baptist - Mt 4:12
   b. Which began at Capernaum, on the edge of the Sea of Galilee - Mt 4:13
   c. Which fulfilled the prophecy of Isaiah - Mt 4:14-16; Isa 9:1,2

2. His public ministry involved "preaching"...
   a. "From that time Jesus began to preach..." - Mt 4:17
   b. Compare also Mt 4:23, "Jesus went about all Galilee, teaching in
      their synagogues, preaching the gospel of the kingdom..."

3. The word "preach" (Gr., kerux) means "to herald, to proclaim"...
   a. But what was the message Jesus was proclaiming?
   b. Is it a message that should be proclaimed today?

[In this study our focus will be on Mt 4:17, as we seek to understand
the message proclaimed by Jesus during His public ministry.  From this verse we learn first that...]

I. JESUS PREACHED REPENTANCE

   A. HE CALLED UPON PEOPLE TO REPENT...
      1. Just as John the Baptist did - Mt 3:2
      2. As Jesus would say later:  "For I did not come to call the righteous, but sinners, 
          to repentance." - Mt 9:13

   B. WHAT DOES "REPENT" MEAN?
      1. Many people have misconceptions concerning repentance
         a. E.g., that repentance is "sorrow"
            1) But repentance is an outcome of sorrow - cf. 2Co 7:9-10
            2) Sorrow leads to repentance; sorrow itself is not repentance!
         b. E.g., that repentance is "a changed life"
            1) Thinking that repentance is a converted life
            2) But repentance and conversion are two separate things- cf. Ac 3:19
               a) Peter says "Repent therefore and be converted"
               b) If repentance means the same as conversion, then Peter was redundant
      2. W. E. Vine defines "repentance" as:
         a. A "change of mind"
         b. That which "involves both a turning from sin and a turning to God"
      3. Repentance is thus "a change of mind" in which we DECIDE to "turn from sin 
            and turn to God"
         a. Which is preceded by sorrow
         b. And followed by a changed life
      -- Jesus was therefore calling upon people to change their minds
         regarding sin, because of what He taught about the kingdom (more on that 
        shortly)

   C. DOES REPENTANCE NEED TO BE PROCLAIMED TODAY?
      1. Most certainly!
         a. Repentance is to be preached in Jesus' name to all nations- Lk 24:46-47
         b. God now calls men everywhere to repent - Ac 17:30
         c. Thus Paul preached to both Jews and Gentiles that they should repent - Ac 26:20
      2. Wherever there is sin, the message of repentance needs to be proclaimed!
         a. People need to be told to "change their minds" (repent)
         b. They need "turn to God, and do works befitting repentance"- cf. Ac 26:20; Mt 3:8
      -- Any gospel preaching that does not include a clarion call to repent is not the true gospel!

            [In calling people to repent, Jesus proclaimed why they needed to 
            change their minds and turn from sin to God: "for the kingdom of heaven is 
            at hand".  This leads to our next point...]

II. JESUS PREACHED THE KINGDOM OF HEAVEN

   A. THIS WAS A MAJOR THEME OF HIS PREACHING...
      1. Just as it was with John the Baptist - Mt 3:2
      2. It was the focus of His itinerant ministry - Mt 4:23
         a. The theme of His Sermon on the Mount - Mt 5:3,10,19-20; 6:33; 7:21
         b. The theme of many of His parables - e.g., Mt 13:24,31,33, 44,45,47
      3. It was the theme of the Limited Commission - Mt 10:7
      -- During this time, the kingdom of heaven was "at hand" (drawing near)

   B. WHAT IS THE KINGDOM OF HEAVEN?
      1. It is the same thing as "the kingdom of God"
         a. Some try to make a distinction (e.g., Scofield Reference Bible)
         b. But a quick comparison of the gospels indicate the terms refer to the 
             same thing
            1) Cf. Mt 4:17 with Mk 1:14-15
            2) Cf. Mt 5:3 with Lk 6:20
            3) Cf. Mt 13:31 with Mk 4:30-31
         c. Matthew used the expression "kingdom of heaven" almost 
            exclusively, while the other gospel writers used the phrase"kingdom of God"
         d. It may be that since Matthew wrote his gospel to the Jews,
            he chose to use the phrase "kingdom of heaven"...
            1) Because of the Jews' reluctance to use the name of God (out of reverence)
            2) Because of the Jews' misconception of the coming kingdom
               a) Many anticipated a physical kingdom
               b) The expression "heaven" (literally, "heavens") would emphasize a spiritual kingdom
      2. The "kingdom of heaven" involves four inter-related concepts
         a. God's kingship, rule, or recognized sovereignty
            1) The term "kingdom" as used by the Jews often stressed
               the abstract idea of rule or dominion, not a geographical area surrounded by 
                physical boundaries
            2) It is used this way by Jesus in Mt 6:10 - "Your KINGDOM
               come; Your WILL  be done..." (note the connection between kingdom and will)
               -- Thus, the "kingdom of heaven" would involve the rule of heaven in the hearts of men
         b. This rule of heaven is spiritual in nature
            1) It is not a physical kingdom - cf. Jn 18:36
            2) But one that is spiritual - cf. Ro 14:17
         c. Its visible manifestation today is in the form of the Lord's church
            1) For the church is that community of souls in whose hearts God is recognized 
                as Sovereign
            2) That the church constitutes the kingdom of God on earth, consider:
               a) How the term "church" and "kingdom" were used interchangeably - Mt 16:18
               b) Comments made to those who were in the church - Col 1:13; 1Th 2:12
               c) The description of those in the churches of Asia- Re 1:4,6,9
         d. It has a future element as well as a present one
            1) Its future aspect is spoken of by Jesus, Paul, Peter 
               - Mt 25:34; 1Co 15:50; 2Ti 4:18; 2Pe 1:10-11
            2) Peter described the coming of its future state in 2 Pe 3:10-13
      3. Thus the "kingdom of heaven" today is both present and future
         a. In the present sense...
            1) It is found wherever the sovereignty of God is accepted in the hearts of men
            2) It is a spiritual kingdom, for God rules in the hearts of men
            3) Its outward manifestation today is the Lord's church
            4) This rule or kingdom of God was "inaugurated" on the Day of Pentecost (Ac 2)
         b. In the future sense...
            1) The rule or kingdom of God will be "culminated" with the coming of the Lord
            2) It will involve that "news heaven and a new earth in 
               which righteousness dwells", described by Peter and John- 2Pe 3; Re 21-22
            3) It will be experienced only by those in the church who
               are submitting to God's will today! - cf. Mt 7:21-23; 2Pe 3:13-14

   C. DOES THE KINGDOM OF HEAVEN NEED TO BE PROCLAIMED TODAY?
      1. Most certainly!
         a. Philip "preached the things concerning the kingdom of God"- Ac 8:12
         b. The apostle Paul in his preaching and teaching:
            1) Spoke of the challenges in entering the kingdom in the future sense - Ac 14:22
            2) Reasoned and persuaded with people concerning the kingdom - Ac 19:8
            3) Had gone among the Ephesians, "preaching the kingdom of God" - Ac 20:25
            4) Solemnly testified of the kingdom of God to the Jews in Rome - Ac 28:23
         c. In his epistles, Paul wrote of:
            1) The nature of the kingdom - Ro 14:17
            2) Those who will not inherit the kingdom - 1Co 6:9-10; Ga 5:21; Ep 5:5
            3) Jesus giving the kingdom to God when He returns - 1Co 15:24-26
            4) How flesh and blood cannot inherit the kingdom - 1Co 15:50
            5) How we are now in the kingdom - Col 1:13
            6) His companions as fellow workers for the kingdom - Col 4:11
            7) How we might be counted worthy of the kingdom - 2Th 1:5
            8) God calling us into His kingdom and glory - 2Th 2:12
            9) Jesus judging us at His appearing and His kingdom - 2 Ti 4:1
           10) The Lord preserving him for His heavenly kingdom - 2 Ti 4:18
         d. The Hebrew writer referred to our receiving a kingdom which can't be shaken - He 12:28
         e. James described the faithful poor as "heirs of the kingdom"- Jm 2:5
         f. Peter wrote of how we might have an abundant entrance into
            the everlasting kingdom of our Lord - 2Pe 1:10-11
         g. John described himself as a brother and companion in the
            kingdom of Jesus Christ - Re 1:9
      2. There is a slight difference in our message, however...
         a. John the Baptist, Jesus, His disciples in the Limited 
            Commission...all proclaimed the kingdom "at hand" (drawing near)
            1) For the rule of God as foretold by the prophets was about to be manifested - cf. Mk 1:14-15
            2) During Jesus' earthly ministry that kingdom (reign) was yet future
            -- That was the "good news" (gospel) of the kingdom then: it was near!
         b. However, after the ascension of Christ, the preaching of
            the kingdom proclaimed it both present and future
            1) The rule of God is now being fully manifested in the
               person of Jesus Christ - cf. Mt 28:18; Ep 1:20-22; 1 Pe 3:22
            2) Those who "gladly receive" the message can be added by
               the Lord Himself to His church or kingdom (i.e., the 
               community of believers who submit to His authority) 
               - cf. Ac 2:36-41,47; Col 1:13; Re 1:9
            3) Those who persevere to the end can inherit the heavenly
               and everlasting kingdom of our Lord - Ac 14:22; 2Pe 1:10-11
            -- This is the "good news" (gospel) of the kingdom now:  it is both now and coming!

CONCLUSION

1. In "The Preaching Ministry Of Jesus", two themes permeated His message...
   a. The need to repent
   b. For the kingdom of heaven was at hand

2. As we fulfill the Great Commission today (Mt 28:18-20), our themes should be similar...
   a. The kingdom of heaven has come and is coming (implied in "All
      authority has been given to Me in heaven and on earth.")
   b. The need to repent (implied in "Make disciples of all the nations")

If you desire to experience the bliss of the everlasting kingdom of our
Lord and Savior, you must do the Father's Will (cf. Mt 7:21-23) and be
in the kingdom of His dear Son today (cf. Col 1:13).

Have you submitted to the gospel of the kingdom as proclaimed by our Lord's apostles? 

Genesis 1:1 by Robert C. Redden, M.A.

http://apologeticspress.org/APContent.aspx?category=11&article=1144

Genesis 1:1

by  Robert C. Redden, M.A.

Q.

I have heard it said that Genesis 1:1 allows lengthy time periods to be inserted into the biblical text, thus accommodating an ancient Earth. Is this true?

A.

The first verse of the Bible is so dear to every believer that it can be recited from memory by almost all. “In the beginning God created the heavens and the earth.” This simple rendition of the Hebrew tells us about the beginning of all things by the creative act of Almighty God. But what appears so simple on the surface often hides a complexity of difficulties underneath. Such is no exception in the case of Genesis 1:1. A comparison of several translations, or alternate translations in the margins of some Bibles, will reveal a disagreement hotly debated in scholarly circles.
One particular translation is mentioned simply because of the serious doctrinal error promoted by it. Ferrar Fenton’s, The Holy Bible in Modern English, radically departs from the standard translations. Notice the rendering of Genesis 1:1 in that version: “By periods God created that which produced the Solar Systems; then that which produced the Earth.” We are not left wilthout explanation for his novel translation. He writes in a footnote: “Literally, ‘By headships.’ It is curious that all translations of the Septuagint have rendered this word B’RESHITH, into the singular, although it is plural in the Hebrew. So I rendered it accurately.” So says Fenton!
Actually, this is a glaring mistake. A Hebrew concordance lists five occurrences where “in the beginning” appears in the Old Testament: Genesis 1:1; Jeremiah 26:1; 27:1; 28:1; 49:34. When these are read in any standard translation, nothing but the singular is intended. The Hebrew expression has a prefixed preposition that does not alter the number of the word. It occurs without the preposition in Genesis 10:10, and is translated in the singular “the beginning.” Although occurring with a different preposition in Isaiah (46:10), the use is decisive. God, says the prophet, declares the end from “the beginning.” Certainly the prophet teaches only one beginning, but Fenton’s grammatical analysis would assume otherwise. Add to this passage, Psalms 111:10—“The fear of the Lord is the beginning of wisdom.” The singular meaning is obvious.
It must be the ending of the Hebrew word that suggested to Fenton the number [i.e., the plurality] of the word. I know of no other possibility. A comparison of words with similar endings with singular meanings might be helpful.

Beginning—resh-ith, Genesis 1:1; 10:10
Greatness—marb-ith, 1 Chronicles 12:29
Captivity—sheb-ith, 2 Chronicles 28:11
Spear—hen-ith, 1 Samuel 20:33
Terror—hit-ith, Ezekiel 32:23 
These words are classified as feminine singular nouns according to Davidson’s Analytical Hebrew Lexicon. According to Samuel Green, feminine nouns ending in “ith” form their plurals by the ending “yyuth” (1901, p. 48). An example of the plural is found in Exodus 1:16 where the Hebrew is translated “the Hebrew women.” According to Even-Shoshan’s Hebrew concordance, no plural form for “beginning” occurs in the Old Testament. The Septuagint (Greek translation of the Hebrew scriptures) translators obviously knew the Hebrew better than Mr. Fenton! Neither the Hebrew nor the Greek would allow, much less demand, Fenton’s [mis]translation.
Another erroneous rendition in verse one is the statement that God created “that which produced the Solar Systems; then that which produced the Earth.” According to this view, “the heavens and the earth” were made out of pre-existing materials. This suggests that the verse has nothing to say about the actual beginning of all things!
In response, one must note that the Hebrew bara and its English equivalent “create” are transitive verbs. They both, therefore, require direct objects to complete their meaning. The Hebrew, along with the standard translations, give two direct objects—“the heavens and the earth.” Since the direct objects modify the verb “create,” and the act of creation took place at the beginning, then no pre-existing materials were present when the creation took place. While the word “create” in Hebrew does not necessarily prove “creation-out-of-nothing,” it certainly does not exclude the idea either.
Actually, according to Bernhardt, the use of “created” with the phrase “in the beginning” clearly teaches a creation without pre-existing materials. “As a special theological term, BARA is used to express the incomparability of the creative work of God in contrast to all the secondary products and likenesses made from already existing material by man.” He continues: “This verb does not denote an act that somehow can be described, but simply states that, unconditionally, without further intervention, through God’s command something comes into being that had not existed before. ‘He commanded and they were created’ (Psalms 148:5)” (n.d., 2:246-247). It should be no surprise, therefore, to discover that God is always the subject of this verb. God, Who exists eternally, brings into existence the things that previously had no existence!
Various translations, however, suggest that Genesis 1:1 has nothing to say about the original creation. Notice the rendering given by The Bible—An American Translation(the Old Testament companion to Goodspeed): “When God began to create the heavens and the earth, the earth was a desolate waste, with darkness covering the abyss and a tempestuous wind raging over the surface of the waters. Then God said, ‘Let there be light!’ ” Peacock is accurate when he explains the meaning of this rendering: “...verses 1 and 2 describe the chaotic situation that existed before God acted in creation. If this interpretation is accepted, one would translate When God began to create the universe, as in the TEV [Today’s English Version] note” (Peacock, 1982, p. 4).
The obvious assumption of these translators is that Genesis 1:1 is a relative clause and states only the condition of things when God said, “Let there be light.” Such a rendition rules out the idea of an original creation—creatio ex nihilo. Scholars are in disagreement as to whether or not the grammatical evidence demanded an abandonment of the traditional wording (cf. KJV, ASV, RSV, NIV, NASB, JB). Add to this the fact that all of the ancient versions, without exception, render the verse in the usual manner.
What often is overlooked by many today is the simplicity of the creation account. The sentences are very short. By changing the translation into dependent clauses, the sentence structure is affected, and thus, the effect intended by Moses. Notice the difference between the two renderings:

Standard Translation

In the beginning God created the heavens and the earth And the earth was waste and void;And darkness was upon the face of the deep; And the Spirit of God moved upon the face of the waters.And God said, Let there be light; And there was light.

Alternate Translation

When God began creating the heavens and the earth, when the earth was waste and void, and darkness was upon the face of the deep, and the Spirit of God moved upon the face of the waters, then God said, Let there be light; and there was light.
A reading of the literal translation (such as the ASV) of the remaining chapter will convince one that such a complicated sentence structure is totally out of place in the first few verses of the chapter. Unfortunately, the popular style of subordination in English composition may mask not only the real emphasis of the original, but also may promote a false view of its teaching!
The Septuagint was made by translators who believed that the Hebrew taught the beginning of all things. They translated the verse in an absolute sense, independent of the following verses. Aalders summed up the issue rather well: “In making our decision on this issue, let it be stated without any equivocation that the words ‘in the beginning’ must be taken in their absolute sense. First of all, this is the most natural and obvious interpretation. Furthermore, this is the rendition that is found in every ancient translation without any exception. Finally, although the alternative interpretation is linguistically possible, it does not reflect common Hebrew usage” (Genesis, 1:51).
Genesis 1:1 is a profound revelation of God’s creative work. Before that beginning, matter did not exist. In the beginning, God created (not refashioned, per the Gap Theory) things having no previous existence. One wonders if the dissatisfaction with the standard translation of this verse arose from a corresponding disagreement with the doctrine taught by it, or was this a mere coincidence? Yes, one wonders!

REFERENCES

Green, Samuel G. (1901), A Handbook To Old Testament Hebrew (New York: Revell).
Bernhardt (no date), Theological Dictionary of the Old Testament, 2:246-247.
Peacock, Heber F. (1982), A Translator’s Guide to Selections from the First Five Books of the Old Testament (New York: United Bible Societies).

Galileo-Gate by Trevor Major, M.Sc., M.A.

http://apologeticspress.org/APContent.aspx?category=11&article=382

Galileo-Gate

by  Trevor Major, M.Sc., M.A.

In October 1992, a Vatican commission concluded that the Inquisition had treated Galileo too harshly. It added, however, that Galileo was partially to blame by insisting that he had absolute proof for Copernicus’ (heliocentric) system of astronomy. Actually, Galileo’s argument, based on the ebb of the flow of the tides, did not prove the Earth’s motion. It would take another two centuries of scientific study to modify and establish Copernicus’ theory. Today, the Vatican feels the actions of its predecessors were overly zealous, although not wrongly motivated.
Some in the scientific media saw this is as a “half-hearted rehabilitation of Galileo” (Nature, 1992; Cole, 1992). They seemed to take a perverse pleasure in the fact that the Church had taken so long to apologize, and then acted hurt that the retraction was conditional.
The conflict between Galileo and the Catholic Church was, in part, a struggle over intellectual territory. In 1546, the Council of Trent had given equal authority to church traditions and Scripture. Further, it decreed that the Church, and the opinions of the Church Fathers, were the only proper guides for interpretation. Although the Council never debated the Earth’s motion, its broad decree elevated Ptolemy’s (geocentric) system from endorsement to dogma. Likewise, some Fathers had taken various Old Testament passages to mean that the Earth stood still while the Sun moved (cf. Jackson, et al., 1986); this interpretation was now law.
Galileo rebelled, arguing that science was an entirely separate authority. One of his favorite quotes came from Cardinal Baronius: “The intention of the Holy Ghost is to teach us how one goes to heaven, not how heaven goes.” Galileo argued that any reference to the natural world in the Bible is purely incidental. Science, not the Bible, must convey scientific truth. Further, if science contradicts a literal interpretation of Scripture, then theologians should deem the passage allegorical or metaphorical.
The irony is that Galileo wanted to advise the Church on hermeneutics, while reserving science for himself. For its part, the Church was in no mood to backpedal in the face of a growing Protestant challenge. However, authorities were quite willing to allow scientists to speculate on Copernicus’ theory. It was Galileo’s talk of absolute proof, laced with arrogance, that eventually brought him before the Inquisition.
Perhaps Galileo could have avoided censure if he had played by the rules of what was a very perilous game. The Catholic Church of the time must take the blame for creating such peril. But it is not true to say that the Galileo affair typifies the relationship between faith and science.

REFERENCES

Nature (1992), “Eppur si non muove,” 360:2.
Cole, John R. (1992), “Vatican Recants; Galileo Cleared,” NCSE Reports, 12[4]:9.
Jackson, Wayne, Bert Thompson, and Trevor Major, M.Sc., M.A. (1986), “Questions and Answers,” Reason & Revelation, 6:47-50, December.

Flaws In Calvinism by Dave Miller, Ph.D.

http://apologeticspress.org/APContent.aspx?category=11&article=5387

Flaws In Calvinism

by  Dave Miller, Ph.D.

John Calvin (1509-1564) was a French theologian during the Protestant Reformation whose system of Christian theology, primarily expressed in his Institutes of the Christian Religion, has exerted tremendous influence throughout the Christian world for nearly five centuries. The central tenets of his thinking have been summarized under the acrostic TULIP.

Total Depravity = All men have inherited the sin of Adam through their parents and are morally unable to choose to follow God and be saved because of their own depraved, sinful nature which extends to every part of their personality.

Bible Responses

Ezekiel 18:19-23—“Yet you say, ‘Why should the son not bear the guilt of the father?’ Because the son has done what is lawful and right, and has kept all My statutes and done them, he shall surely live. The soul who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself…. ‘Do I have any pleasure at all that the wicked should die?’ says the Lord GOD, ‘and not that he should turn from his ways and live?’”
Ezekiel 28:15—“You were perfect in your ways from the day you were created, till iniquity was found in you.”
Psalm 106:37-38—“They even sacrificed their sons and their daughters to demons, and shed innocent blood, the blood of their sons and daughters.”
Zechariah 12:1—“Thus says the LORD, who stretches out the heavens, lays the foundation of the earth, and forms the spirit of man within him.”
Matthew 18:2-3—“Then Jesus called a little child to Him, set him in the midst of them, and said, ‘Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.’”
Matthew 19:14—“But Jesus said, ‘Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven.’”
Romans 7:9—“I was once alive apart from the Law; but when the commandment came, sin became alive and I died.”

Unconditional Election = God chose from eternity to save certain people, not based upon any foreseen virtue, faith, or anticipated acceptance of the Gospel. God chose to extend mercy to those He has specifically chosen and to withhold mercy from those not chosen. Those chosen receive salvation through Christ alone. Those not chosen receive wrath and damnation.

Bible Responses

Luke 13:3—“I tell you, no; but unless you repent you will all likewise perish.”
John 3:16—“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.”
John 8:24—“Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins.”
Acts 10:34-35—“Then Peter opened his mouth and said: ‘In truth I perceive that God shows no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him.’”
Romans 2:5-11—“God…will render to each one according to his deeds: eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality; but to those who are self-seeking and do not obey the truth, but obey unrighteousness—indignation and wrath, tribulation and anguish, on every soul of man who does evil, of the Jew first and also of the Greek; but glory, honor, and peace to everyone who works what is good, to the Jew first and also to the Greek. For there is no partiality with God.”
1 Peter 1:17—“And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear.”
Revelation 22:17—“Whoever desires, let him take the water of life freely.”


Limited Atonement = Christ died only for those whom God specifically pre-decided to save—the elect—but not for any others.

Bible Responses

1 Timothy 2:3-4—“For this is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth.”
1 Timothy 2:5-6—“For there is one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself a ransom for all.”
Titus 2:11-12—“For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age.”
1 John 2:2—“And He Himself is the propitiation for our sins, and not for ours only but also for the whole world.”
John 3:17—“For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.”
2 Peter 3:9—“The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.”
Acts 10:34—“God shows no partiality.”
Romans 2:11—“For there is no partiality with God.”


Irresistible Grace = God’s saving grace is applied to those whom He has determined to save (the elect), overcoming their resistance to the call of the Gospel, bringing them to a saving faith. This means that when God sovereignly purposes to save someone, that individual certainly will be saved (even against his will if necessary). This purposeful influence of God’s Holy Spirit, Who creates faith within the individual, cannot be resisted.

Bible Responses

Deuteronomy 30:19—“I call heaven and earth as witnesses today against you, that I have set before you life and death, blessing and cursing; therefore choose life.”
Joshua 24:15—“Choose for yourselves this day whom you will serve, whether the gods which your fathers served that were on the other side of the River, or the gods of the Amorites, in whose land you dwell. But as for me and my house, we will serve the LORD.”
Luke 7:30—“But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.”
John 12:42-43—“Nevertheless even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God.”
Acts 7:51—“You stiffnecked and uncircumcised in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you.”
Acts 13:46—“Then Paul and Barnabas grew bold and said, ‘It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles.’”

Perseverance of the Saints = Since God is sovereign and His will cannot be frustrated by humans or anything else, those whom God has called into communion with Himself will continue in faith until the end. They cannot be eternally lost.

Bible Responses

Galatians 5:4—“You [Christians] have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace.”
2 Peter 2:20-22—“For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and overcome, the latter end is worse for them than the beginning. For it would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them. But it has happened to them according to the true proverb: ‘A dog returns to his own vomit,’ and, ‘a sow, having washed, to her wallowing in the mire.’”
Hebrews 4:11—“Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience.”
Hebrews 6:4-6—“For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.”
Hebrews 10:38-39—“‘Now the just shall live by faith; but if anyone draws back, My soul has no pleasure in him.’ But we are not of those who draw back to perdition, but of those who believe to the saving of the soul.”
James 5:19-20—“Brethren, if anyone among you wanders from the truth, and someone turns him back, let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins.”
Revelation 2:5—“Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place—unless you repent.”
Revelation 3:5—“He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels.”
Revelation 22:19—“If anyone takes away from the words of the book of this prophecy, God shall take away his part from the Book of Life.”

WHY DID JESUS COMMAND WATER BAPTISM? by steve finnell

http://steve-finnell.blogspot.com/2017/03/why-did-jesus-command-water-baptism-by.html

WHY DID JESUS COMMAND WATER BAPTISM? by steve finnell


Why did Jesus command water baptism? What do the Scriptures tell us?  

THE COMMAND: Matthew 28:16-19.......19"Go therefore and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, (NKJV)

Jesus command the eleven disciples to baptize all nations in water. What was the purpose of water baptism?

1. Galatians 3:27 For as many of you as were baptized into Christ have put on Christ.(NKJV)

By believers being immersed in water they are clothed with Christ.

2. Mark 16:16 "He who believes and is baptized will be saved...(NKJV)

Believers who have been immersed in water will be saved.

3. Acts 2:38 Then Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.(NKJV)

Repentant believers who have been immersed in water will have their sins forgiven and they will receive the indwelling gift of the Holy Spirit.

4. Romans 6:3-7 ...4 Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.......6 knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves to sin.....(NKJV)

Believers in Jesus who have been immersed in water can walk in a new life, they no longer have to be slaves to sin.

5. Acts 22:16 'And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord.' (NKJV)

Believers who have been immersed in water have had their sins washed away.

6. Acts 2:40,41,47 And with many other words he testified and exhorted them, saying, "Be saved from this perverse generation." 41 Then those who gladly received his word were baptized; and that day about three thousand souls were added to them. 47 .....And the Lord added to the church daily those who were being saved.(NKJV)

Repentant believers who have been immersed in water become saved from the penalty of sin and the Lord adds them to His church. The church is the body of Christ.

7. Colossians 2:11-13...12 buried with Him in baptism... 13 And you, being dead in your trespasses and the uncircumcision of your flesh, He has made you alive together with Him, having forgiven you all trespasses,(NKJV)

Believer who have been immersed in water have been forgiven all their sins.

WHAT DO CERTAIN BELIEVERS IN DENOMINATIONS TEACH US ABOUT WATER BAPTISM?

1. Water baptism is not essential for salvation. (Not found in the Bible)

2. Water baptism is not for the forgiveness of sins. (Not found in the Bible)

3. Water baptism is simply for a testimony of faith. (Not found in the Bible)

4. Water baptism is in order to be baptized into a denominational church or in order to join the church of your choice. (Not found in the Bible)

5. Water baptism means being sprinkled, or poured with water. (Not found in the Bible)

6. Water baptism in not being baptized into Christ.(Not found in the Bible.)

7. Water baptism is in order to wash away the guilt of original inherited sin from Adam.(Not found in the Bible)

8. Water baptism is unnecessary, period.(Not found in the Bible)

9. The one baptism mentioned in Ephesians 4:5 in not water baptism. (Not found in the Bible)

10. Unbelievers such as infants, and small children should be baptized against their will.(Not found in the Bible)

11. Teaching about being baptized in water should be based on denominational creed books because the Bible is not God's  final authority.(Not found in the Bible.)


WHAT DO YOU TRUST? DO YOU TRUST THE BIBLE? DO YOU TRUST DENOMINATIONAL CREED BOOKS?     

Be the church that Jesus built by Roy Davison




http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/bethechurchthatjesusbuilt.html

Be the church that Jesus built
How to be the church that Jesus built  
How to be an apostate church
1. Be the church of the New Testament. "Contend earnestly for the faith which was once for all delivered to the saints" (Jude 3, 4).   1. Teach that it is ok to be different from the New Testament church. Recognize human churches as ok and define yourself as just another denomination.  
2. "Therefore we must give the more earnest heed to the things we have heard, lest we drift away" (Heb. 2:1).   2. Introduce changes slowly so people don't notice. If there is too much objection, back off and wait a while.  
3. Please God, even if people do not like it (2 Cor. 5:9-11; 1 Thes. 2:4, 5).   3. Try to please men to make the church more popular.  
4. Worship "in spirit and truth" (John 4:23) "finding out what is acceptable to the Lord" (Eph. 5:10), "serve God acceptably with reverence and godly fear. For our God is a consuming fire" (Heb. 12:28, 29 see Lev. 10:1, 2).   4. Introduce entertaining forms of worship not found in the NT, such as music instruments and clapping, because people like them. Teach that it is ok to add to the worship.  
5. Christ delivers us "from this present evil age" (Gal. 1:4). "Be saved from this perverse generation" (Acts 2:40). "Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ" (Col. 2:8).   5. Be progressive and follow the spirit of the times. Call those who object "traditionalists".  
6. Maintain unity based on the word of God (John 17:20, 21). Be of the same mind (1 Cor. 1:10). "Can two walk together, unless they are agreed?" (Amos 3:3).   6. Emphasize superficial unity with much room for diversity. When someone objects to something as being unscriptural, accuse him of being a trouble-maker and causing division.  
7. Avoid divisive false teachers who use smooth words and flattery (Rom. 16:17, 18). (See also Gal. 1:6-10; 2 John 9-11; Heb. 13:8, 9).   7. Use smooth words and flattering speech to introduce new doctrines to bring the church up to date and make it more modern.  
8. Accept the Scriptures as equipping us for every good work (2 Tim. 3:14-17).   8. Do not view the Scriptures as sufficient or normative. Teach that the church is led dynamically by the Spirit so it can adapt to new circumstances.  
9. No private interpretation of Scripture (2 Peter 1:19-21).   9. Everyone has his own interpretation of Scripture.  
10. Rule-making and self-serving religion are sinful (Col. 2:8, 20-23).   10. Make up your own rules. Worship any way you want.  
11. Recognize the New Covenant as a "pattern of sound words" (2 Tim. 1:13), a "form of doctrine" to which we have been subjected (Rom. 6:17).   11. Ridicule those who believe that the New Testament provides a pattern for the church by calling them "patternists".  
12. Do not go beyond what is written (1 Cor. 4:6). Abide in Christ's doctrine (2 John 9). "If you abide in My word, you are My disciples indeed" (John 3:31).   12. Make fun of those who require biblical authority for all religious practices by calling them "legalists" and "traditionalists".  
13. Jesus said: "You shall know the truth" (John 8:32). Jesus came to bear witness to the truth (John 18:37).   13. Claim that no one can really know the truth.  
14. Jesus: "If you love Me, keep My commandments." Disciples observe all that Christ commanded (Matt. 28:20). Spiritual people accept Paul's writings as commands of God (1 Cor. 14:37).   14. Accuse those who want to carefully keep the commands of the New Covenant of being legalists. Teach that what is in your heart is important, not whether you keep commandments.  
15. Remember that worship based on commandments of men is worthless (Matt. 15:8, 9).   15. Teach doctrines of human origin. Celebrate religious holidays not found in the NT.  
16. Some "will not endure sound doctrine" (2 Tim. 4:3). Elders "hold fast the faithful word," teach "sound doctrine" (Tit. 1:9), silence those who teach error (Tit. 1:11). Preach "sound doctrine" (Tit. 2:1).   16. Do not emphasize doctrine but emphasize personal devotion. Limit your teaching to things that are so broad that just about all religious people can agree and will not be offended.  
17. God's grace is not license to do wrong (Jude 3, 4). "Do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?" (Rom. 2:4).   17. Emphasize grace to such an extent that one does not have to be too concerned about obedience, doctrine or practices because God will forgive all our sins.  
18. Not everyone who says Lord, Lord will enter the kingdom, but he who does the will of the Father (Matt. 7:21-27).   18. Teach that salvation is by grace alone and that salvation does not depend on what we do.  
19. "A man is not justified by the works of the law but by faith in Jesus Christ" (Gal. 2:16).   19. Or, go to the other extreme and teach that one can earn salvation by works.  
20. "A man is justified by works, and not by faith only" (James 2:24).   20. Teach salvation by faith only. Then you can be friends with everyone.  
21. Baptize for the remission of sins (Acts 2:38). Teach that baptism saves (1 Peter 3:21) by grace (Titus 3:5).   21. Teach that salvation does not occur at baptism.  
22. "Let your women keep silent in the churches, for they are not permitted to speak" (1 Cor. 13:34). "I do not permit a woman to teach or to have authority over a man" (2 Tim. 2:12, 13).   22. Encourage women to speak in the assemblies and to teach men in Bible classes.  
23. "Let deacons be the husbands of one wife" (2 Tim. 3:12). An elder must be "the husband of one wife" (1 Tim. 3:2; Tit. 1:6).   23. Do not have deacons but have 'ministers' including men and women. Rather than elders have a "leadership team/committee" composed of men and women.  
24. Teach that divorce and remarriage is adultery unless one divorces a spouse for fornication (Matt. 5:31, 32; 19:9).   24. Do not apply what Jesus says about divorce and remarriage. It upsets too many people.  
25. "Note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them" (Rom. 16:17).   25. Invite denominational preachers to speak in the assemblies and for lectureships.  

Roy Davison
Published in The Old Paths Archive
(http://www.oldpaths.com)


Small faith, big results by Gary Rose


When I saved this picture, I labeled it: ONE BIG SUNFLOWER. And, IT IS! This picture caused me to think of Jesus’ parable about the mustard seed. Jesus says…


Matthew 13 ( World English Bible )
31, He set another parable before them, saying, “The Kingdom of Heaven is like a grain of mustard seed, which a man took, and sowed in his field;
32, which indeed is smaller than all seeds. But when it is grown, it is greater than the herbs, and becomes a tree, so that the birds of the air come and lodge in its branches.”


Consider, if the mustard seed is likened to faith (Matt. 17:15-21) and the heart of man is the field of Matthew 13 (above) then all things can become possible. Now, I realize that a sunflower is not a mustard seed, but all this is figurative language. I was curious about what a mustard seed plant looked like, so I did a bit of research. A mustard seed can be either a plant or a tree.

Regarding the plant…
 
People's Dictionary of the Bible, Mustard
Mat 13:31-32; Mat 17:20; Luk 17:6. This plant is the black mustard (Sinapis nigra). In the fertile and warm soil of Palestine, especially when cultivated, this herb must have reached considerable size. Dr. Thomson has seen it there as tall as the horse and his rider, and the ground near the Sea of Galilee is often "gilded over with its yellow flowers."

The mustard seed Tree...
This picture is probably the one Jesus was referring to:
 
Regardless of which one was in the mind of Jesus, the point is:small faith can produce big results. Ask yourself this… Do I have this sort of faith? The answer might surprise you; I know it surprised me!