12/10/14

From Jim McGuiggan... Holy Clothing and Preaching


Holy Clothing and Preaching

“They are to make these sacred garments for your brother Aaron” (Exodus 28:4). How strange this sounds in the ears of many modern and western people. Sacred garments? Were they made of some special holy material? Did they have a different molecular structure? No, spaces and places, garments and gadgets were holy because God claimed them and purposed them for his peculiar use. People invested offerings with holiness when they purposed them to and for the Lord in keeping with his will. (Note Leviticus 27 for the laws about things devoted to God in a vow.)
But when those of us who aren’t raised in a setting where sacred garments are part of the landscape, look at religious figures in the world today, tripping over robes, covered in rings and regalia we find it hard to be patient. We also find it hard to believe that the person in that regalia isn’t exalting himself. For myself, I think the question is not, "Are the clothes he’s wearing objectionable?" but, "Is the position he claims objectionable?"
An enlightened Jew would never have had a problem with special clothing. He might have thought the high priest was arrogant or “full of himself” but it wouldn’t have been on the basis of the clothing he wore when he was ministering! The clothes spoke of his function, don’t you see. He was the representative of both God to the people and the representative of the people to God. If his spirit and life outside his regalia was pride-filled and hypocritical, he would have been judged severely by good-willed people—his clothes on formal occasions wouldn’t have entered into it. The truth is, his clothes would have witnessed against him; his clothes would call him hypocrite!

We’re fond of saying clothes don’t matter and at the same time we have a healthy fear of creating a crass clergy/laity arrangement and we can’t always keep these two things in their place. Clothes did matter once. “Ah, but those days are gone; special clothing is now dispensationally objectionable.” There’s truth in that, but it isn’t all the truth. What we don’t want to do is this: we don’t want to dismiss the special clothing and miss the point of the special clothing. What’s behind God’s choice of sacred clothing for his ministers in the OT arrangement?

Something wondrous was happening when the priest ministered and he was not permitted to minister in those ways without the special clothes. The very sight of his garments bore witness to the fact that he was approaching God on behalf of the people. The clothes spoke their own message. In addition to the man, his family background, his marital status, his physical condition, his known orthodoxy, his devotion to God and the people—in addition to all this, his special clothes spoke of a special time, a special function and an approach to a holy God on behalf of his People is signalled by his appearance in these special clothes. The clothes didn’t make the man, they identified him. The clothes didn’t create the moment, they marked it out. They said, “This moment is not like all other moments. Something special is happening at this time between God and his People.”

Yes, yes, but what does all that mean to us? Maybe that’s not the right question. Maybe the question should be: “What should all that mean to us?” We say, “Clothes aren’t important!” only when we aren’t thinking. We know better when some special occasions come around. We don’t expect women to wear lingerie to the supermarket or men to wear swimsuits to a downtown worship assembly. We even smile at top executives who are dressed in business suits and running shoes. We would wonder (under normal circumstances) at someone coming to a grief-stricken home to offer condolences while wearing a jazzy shirt and Bermuda shorts.

And we know the significance of clothing when a loving husband or wife dies and we see their dresses or shirts hanging in the closet or when some time after a tragic death we come across a pair of baby shoes or a teenager’s sweatshirt.

Maybe we can’t wear special clothes while ministering before God but perhaps we can think our way through to the point behind the holy clothing of God’s ancient people.

It’s worthwhile noting that the garments of the priest are discussed before the priesthood itself. This surely adds emphasis to the point that the garments are filled with significance for Israel’s worship and life before God.

There are white linen undergarments (28:42-43) which assured modesty, and a tunic (39) which was common to all priests. The other four pieces relate peculiarly to the high priest. [See the dictionaries for discussion and description of these articles.]

So the high priest would wear undergarments, a tight-fitting shirt or tunic over which he wore a splendid blue robe (“the robe of the ephod”) which went down to his feet. The robe had bells on the bottom so that when the high priest was in the holy of holies ministering on behalf of the nation, his movements could be followed by those outside. In addition he must announce his coming into and his leaving the presence of the Lord by the sound of the bells; he wasn’t allowed to “barge into” God’s presence and then simply disappear. 28:31-35.

Over the robe he wore a beautiful jacket (the ephod itself) which was made of two pieces. It went on over his head, was joined at the shoulders and tied with a sash at the waist. On the shoulders there were two stones placed which represented the twelve tribes. He was their representative and carried the burden of them before the Lord (28:9-12).

On the ephod/jacket the high priest wore a breast-piece (28:15-30). It was attached to the ephod with rings and sashes and on it were two rows of six stones, worn over his heart for Israel’s sake (29). There were also two stones, the Urim and Thummim (30) which were the stones of judgment. Apparently in some critical times the Lord gave his “yes” or “no” judgment to something put to him by the nation’s representative.

The high priest ministered before God with his head covered (a truth we need to note when looking at. 1Cor 11:4ff) with a turban on which a “plate” of some kind was placed. On the “plate” the words HOLY TO JEHOVAH were to be engraved. The man who wore this was “Israel” while he wore it and not just an individual.

In 28:40 we hear this, “Make tunics, sashes and headbands for Aaron’s sons, to give them dignity and honour.” But why give them honour if not that in honouring them they were honouring the ministry?

Clothing considerations aside (but not quite), is there not a tendency for those who minister representatively to play down the dignity of the position to which they’ve been called? Are we not so anxious to be “one of the boys” and “no different than anybody else” that the people have begun to see us in just that light? In our mad dash to “equality” in every conceivable area, have we not lost something not only precious, but something important? I hear ministers who are now treated like “one of the boys,” a “good ole Joe”—I hear them whimper and lament the fact that their position is no longer respected. Maybe the people lose respect for the “office” when the “officers” themselves have lost it; maybe the people have simply taken the minister at his word and now see him as nothing more than “one of the boys.”

Something similar happens to politicians. They forever top the list (or stay near the top) of those least trusted by the general public. They’re amazed at this despite the fact that they tirelessly and publicly roast one another as liars and prevaricators. Socrates is quoted as saying, “You can always tell when a politician’s lying, you can see his lips moving.” Adlai Stevenson is alleged to have said, “A lie is an abomination unto the Lord; a very present help in time of need.” When asked if politicians told lies, especially secretaries of state (or foreign ministers), former US presidential hopeful, general Haig, said, “Of course!” As a profession, politicians have undermined their own credibility in many ways.

I think the same is true with those of us who minister the Word. It isn’t just the failure of many of us to live consistent lives of integrity that I’m talking about. Those of us who have failed in important areas to bring our behaviour into line with our Story have a lot to answer for. At this point, however, I’m talking about those of us who minister the Word but who have no word to minister. William Willimon is right. In response to someone who said, “The troubles in the Church begin when the pastor forgets he’s a person” he insisted, “No, the trouble in the Church begins when the pastor forgets he’s a pastor.” We are so anxious to be part of the “helping professions” that we have no “word from God” for the people because we now don’t know any “word from God” because we’re so busy reading material on interpersonal relationship skills and problem resolution. And because many of us have come to see ourselves as just another one of the “helping professions” we begrudge any time spent in prayerfully reading, studying and teaching that Word.

I’m not suggesting that counsellors, administrators, benevolence officers and such are unimportant; God forbid! I’m saying they aren’t in the same area of service as those who are called to minister the Word (see Acts 6:2-4). Levites worked with the Tabernacle and service but they weren’t priests! Ministers of the Word ought to acknowledge their calling and get on with it. If we ourselves play down the “ministry of the Word” why should we expect people to view it as something special? Yes, yes, we all know about those ministers who are virtual recluses who do nothing but study and are cut off from people. They need to have their heads and hearts examined. But for every one of those I know or have heard of, I know or have heard of a hundred of the other kind.

Arthur Gossip told of an assembly that was looking for a preacher. The deputation listened to the speaker and later gathered to discuss their response to him. A serious, shy man finally spoke with deep intensity and yet hesitantly, as if very afraid that he would be misunderstood. He said, “The fact is, I for one am set down among earthy and material and sometimes squalid things; these shape my life; and the church services are my one chance. Unless I see God there, I shall forget about him altogether, shall lose sight of him, amid the din and dust and press of life. And while this preacher taught me, interested me, even fascinated me, while he was preaching I was given none of that needed sense of God.”

It wouldn’t be right to deny the priesthood of every believer! It isn’t right either to dishonour the ministry of the Word. If by our casual approach to it we cheapen it and if we avoid prayerful study of the Word, we ought to stay out of the pulpit!


Is Satan Real? by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=11&article=4212

Is Satan Real?

by  Eric Lyons, M.Min.

Q.

Is Satan Real?

A.

Several years ago, after teaching a Bible class on the book of Genesis, a longtime Christian indicated to me that he did not believe in the reality of Satan. This gentleman acknowledged the existence of good and evil, but he thought that “Satan” was simply a word used in Scripture to describe evil, rather than refer to an actual wicked being.
It is true that Satan is evil. (Have you ever noticed that you cannot spell “devil” without spelling “evil”?) He tempts, deceives, destroys, lies, murders, etc. But, he is not merely a word used by the Holy Spirit and His inspired penmen to symbolize evil; he is, as Jesus and Paul referred to him, “the evil one” (Matthew 6:13; 2 Thessalonians 3:3, emp. added). He is not just wickedness; he is “the wicked one” (1 John 3:12, emp. added). He does not merely represent dishonesty; “he is a liar and the father of it” (John 8:44).
Although Satan is not deity and in no way has the infinite, eternal attributes of God, the devil is as real as God. That is, the same God-inspired book that describes the omnipotent, omniscient, omnipresent, omni-benevolent, glorious Creator, also tells us about a real, fallen spiritual being called Satan. His name appears 14 times in the first two chapters of Job (perhaps the oldest book of the Bible). Scripture reveals that God confronted Satan in the Garden of Eden (Genesis 3:14-16). Jesus spoke to him in the wilderness (Matthew 4:1-11). And Michael the archangel contended with him about the body of Moses (Jude 9).
Satan is not a fairytale character on par with the Big Bad Wolf or Captain Hook. He is not a little red cartoon figure with horns and a pitchfork who gleefully sits on a throne in hell (see Butt, 2012). The sooner that Christians take seriously “the adversary” (Satan), “the accuser” (devil), who goes “to and fro on the earth…walking back and forth” (Job 1:7), “like a roaring lion, seeking whom he may devour” (1 Peter 5:8), the better prepared we will be to withstand his schemes (Ephesians 6:11) and snares (2 Timothy 2:26). We should neither underestimate him nor overestimate him. He is not deity (and thus not all-powerful or all-knowing), but he is also not a figment of our imagination. Unlike God, he desires all men to be lost (cf. 1 Timothy 2:4). Thankfully, “God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make a way of escape, that you may be able to bear it” (1 Corinthians 10:13).

REFERENCE

Butt, Kyle (2012), “Satan is Not the Ruler of Hell,” http://www.apologeticspress.org/apPubPage.aspx?pub=1&issue=1026.

From Mark Copeland... Feeding The Four Thousand (Mark 8:1-10)

                          "THE GOSPEL OF MARK"

                   Feeding The Four Thousand (8:1-10)

INTRODUCTION

1. During His earthly ministry, Jesus focused attention on the house of
   Israel...
   a. As He commanded when giving the Limited Commission - Mt 10:5-6
   b. As He explained to the Syro-Phoenician woman - Mt 15:24

2. Even so, there were occasions when Gentiles benefited from His
   physical presence...
   a. The Syro-Phoenician woman's daughter healed - Mk 7:24-30
   b. Healings in the area of Decapolis, including the deaf mute - Mt 15:29-31; Mk 7:31-37
   c. Feeding of the four thousand - Mk 8:1-10

[It is the feeding of the four thousand that we now direct our
attention, first by taking a closer look at...]

I. THE NARRATIVE

   A. THE SETTING...
      1. "In those days" - Mk 8:1
         a. Connecting this miracle with those we've just studied - Mk 7:31-37; Mt 15:29-31
         b. Placing it in the area of Decapolis, SE of the Sea of
            Galilee - Mk 7:31
         c. A prominently Gentile region, where Jesus had healed a
            demoniac - Mk 5:1-13
         d. Who had broadcast what Jesus did for him throughout
            Decapolis - Mk 5:18-20
      2. Other particulars - Mk 8:1-3
         a. A great multitude, who had been with Jesus three days
         b. In a wilderness region, without food, far from their homes

   B. THE MIRACLE...
      1. Prompted by Jesus' compassion - Mk 8:2-3
      2. Unforeseen by Jesus' disciples - Mk 8:4
      3. Using only seven loaves and a few small fish - Mk 8:5-7
      4. Occurring after Jesus gave thanks for the bread, and blessed
         the fish - Mk 8:6-7
      5. With seven large baskets of leftover fragments - Mk 8:8
      6. Feeding 4000 men, besides women and children - Mk 8:9; cf. Mt 15:38

[After feeding the multitude, Jesus sent them away and got on a boat
with His disciples to cross the Sea of Galilee over to Dalmanutha (on
the west coast).  With the narrative fresh on our minds, here are...]

II. SOME OBSERVATIONS

   A. TWO MIRACLES COMPARED...
               The 5000                           The 4000
      1. In Galilee                       1. In Decapolis
      2. Jews - cf. Jn 6:14-15            2. Gentiles (Decapolis)
                                             - Mk 7:31; 8:1
      3. With Jesus one day - Mk 6:35     3. With Jesus three days - Mk 8:2
      4. Near villages - Mk 6:36          4. In wilderness - Mk 8:3-4
      5. Five loaves, two fish - Mk 5:41  5. Seven loaves, few small
                                             fish - Mk 8:5,7
      6. 5000 men, plus women and         6. 4000 men, plus women and
         children - Mt 14:21                 children - Mt 15:38
      7. Surplus = 12 hand baskets        7. Surplus = 7 large baskets *
         - Mk 6:43                           - Mk 8:8
  -- * The large baskets were like hampers, large enough to hide in
         - cf. Ac 9:25

   B. THE SATISFYING POWER OF JESUS...
      1. We see a picture of need - "nothing to eat"
      2. We see a revelation of love - "I have compassion on the
         multitude"
      3. We see a consideration of grace - "if I send them away hungry
         to their own houses, they will faint on the way"
      4. We see a question of helplessness - "How can one satisfy these
         people with bread here in the   wilderness?"
      5. We see a command requiring trust - "He commanded the multitude
         to sit down on the ground"
      6. We see a manifestation of power - "those who had eaten were
         about four thousand"
      7. We see a superabundance of supply - "they took up seven largef
         baskets of leftover fragments"
      -- From Handfuls On Purpose, Smith & Lee

   C. NOT UNLIKE THE GOSPEL OF CHRIST...
      1. There is need - Ro 3:23
      2. There is love - Ro 5:8
      3. There is grace - Ro 6:23
      4. There is helplessness - Ro 3:9
      5. There is a command requiring trust - Ro 6:3; cf. Mk 16:16; Ac 2:38; 22:16
      6. There is manifestation of power - Ro 6:4-7; 8:1-2,11-13
      7. There is superabundance of supply - Ro 8:31-39; cf. Ep 3:20-21
      -- He who fed thousands with bread then feeds millions with the
         bread of life today!

CONCLUSION

1. The feeding of the four thousand was a miracle which...
   a. Was quite different than feeding the five thousand
   b. Foreshadowed the grace to be offered all men, both Jew and Gentile

2. May it serve to remind us concerning Jesus...
   a. He knows our every need
   b. He is touched by our infirmities
   c. He is able to abundantly supply our need

As Paul wrote to his beloved brethren in the churches at Philippi and
Ephesus...

   "And my God shall supply all your need according to His riches in
   glory by Christ Jesus." - Php 4:19

   "Now to Him who is able to do exceedingly abundantly above all
   that we ask or think, according to the power that works in us,
   to Him be glory in the church by Christ Jesus to all generations,
   forever and ever. Amen."  - Ep 3:20-21

Executable Outlines, Copyright © Mark A. Copeland, 2011

From Gary... Learning from the other side of the coin


If you are familiar with history, you would never, ever put a title like this on your jpeg. Millions upon millions died in World War II and if we take the time and effort to study the "why" of the war, then hopefully it will not be repeated. But, this is the negative approach; remembering history to avoid the bad.  How about the opposite.

Hebrews, Chapter 10 (WEB)
24  Let us consider how to provoke one another to love and good works,  25 not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as you see the Day approaching.  26 For if we sin willfully after we have received the knowledge of the truth, there remains no more a sacrifice for sins,  27 but a certain fearful expectation of judgment, and a fierceness of fire which will devour the adversaries.  28 A man who disregards Moses’ law dies without compassion on the word of two or three witnesses.  29 How much worse punishment, do you think, will he be judged worthy of, who has trodden under foot the Son of God, and has counted the blood of the covenant with which he was sanctified an unholy thing, and has insulted the Spirit of grace?  30 For we know him who said, “Vengeance belongs to me,” says the Lord, “I will repay.” Again, “The Lord will judge his people.”  31 It is a fearful thing to fall into the hands of the living God. 32 But remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings;  33 partly, being exposed to both reproaches and oppressions; and partly, becoming partakers with those who were treated so.  34 For you both had compassion on me in my chains, and joyfully accepted the plundering of your possessions, knowing that you have for yourselves a better possession and an enduring one in the heavens.  35 Therefore don’t throw away your boldness, which has a great reward. 

Remember to be better out of love is more beneficial. Now, I know this passage has negative in it, but it begins and ends in a positive way.  Personally, I think it is better to accentuate the positive and not dwell on the negative. Notice, I didn't say ignore the negative, for that would be foolhardy.  But, history CAN BE A POSITIVE THING- even the not-so-pleasant of it.  Remember, Jesus had to die to that we might live.  I don't recall what the SS meant, but it was bad. How about thinking about something good instead... like Simply Scrumptious (and yes, I AM THINKING ABOUT BREAKFAST)!!!