10/30/20

"THE GOSPEL OF MARK" The Temptation Of Jesus (1:12-13) by Mark Copeland

 

                          "THE GOSPEL OF MARK"

                   The Temptation Of Jesus (1:12-13)

INTRODUCTION
1. A blessing of Jesus as Savior is His ability to comfort and aid those who are tempted...
   a. This is because He too was tempted - He 2:18
   b. He is sympathetic, and can provide mercy and grace to help in time of need - He 4:14-16

2. One of His greatest periods of temptation was at the beginning of His public ministry...
   a. Immediately following His baptism by John - Mk 1:9-11
   b. Just prior to beginning His preaching ministry - Mk 1:14-15

3. Studying "The Temptation Of Jesus" can be fruitful for several reasons...
   a. It reminds us that Jesus can understand our own temptations
   b. It reveals how we can be more successful in overcoming temptation

[With that in mind and using Mk 1:12-13 as our basic text, let's begin with...]

I. THE TEMPTATION OF JESUS REVIEWED

   A. THE SETTING OF THE TEMPTATION...
      1. The Spirit drove Jesus into the wilderness - Mk 1:12
         a. It appears this challenge was initiated by the Spirit
         b. The same Spirit who descended upon Him in bodily form as dove - Mk 1:10; Lk 3:22
         c. It was likely the wilderness of Judea, a very desolate place
      2. Where he was for forty days - Mk 1:13
         a. During which he fasted, like Moses and Elijah - cf. Mt 4:2;Exo 34:28; 1Ki 19:18
         b. During which he was tempted - cf. Lk 4:2
      3. Tempted by Satan - Mk 1:13
         a. Mark uses the term "Satan" (lit., adversary)
         b. Matthew and Luke use the term "devil" (lit., accuser,slanderer)
      4. Mark alone mentions the presence of "wild beasts" - Mk 1:13
         a. Animals known to inhabit the area include hyenas, jackals,panthers, and lions
         b. Not known is whether they were a source of comfort or trial for Jesus (I suspect the latter)
      -- For forty days, Jesus experienced desolation, deprivation, and temptation

   B. THE CLIMAX OF THE TEMPTATION...
      1. Mark does not record the climax of Satan's temptations at the end of forty days
      2. Both Matthew and Luke do, which we briefly summarize:
         a. Satan's appeal to the lust of the flesh - Mt 4:3-4
         b. Satan's appeal to the pride of life - Mt 4:5-7
         c. Satan's appeal to lust of the eyes - Mt 4:8-10
      3. With each temptation, Jesus responds "It is written..." - Mt 4:4,7,10
      -- With the aid of Scripture, Jesus was victorious over Satan!

   C. THE END OF THE TEMPTATION...
      1. Angels ministered to Jesus - Mk 1:13
         a. Exactly what they did is not mentioned
         b. Perhaps they provided bodily nourishment (Hendriksen)
      2. This would not be the last time
         a. That Satan would tempt Jesus - cf. Lk 4:13; Mt 16:21-23
         b. That angels would minister to Jesus - cf. Lk 22:43
      -- After tribulation came consolation!

[With forty days of overcoming temptation behind Him, Jesus was now
prepared to begin His public ministry.  What application might we draw regarding "The Temptation Of Jesus"...?]

II. THE TEMPTATION OF JESUS APPLIED

   A. WE HAVE THE SAME ADVERSARY...
      1. Jesus was tempted by the devil, and so are we - 1Pe 5:8-9
      2. The devil now directs his attention towards the disciples of Christ - cf. Re 12:17
      -- We should not treat him lightly, for the conflict is real! - Ep 6:12

   B. WE HAVE SIMILAR TEMPTATIONS...
      1. The lust of the flesh - e.g., immorality, especially when young
      2. The lust of the eyes - e.g., materialism, especially when middle-age
      3. The pride of life - e.g., pride and arrogance, especially when elderly
      -- These we must overcome, if we wish to have the love of the Father - 1Jn 2:15-16

   C. WE HAVE THE SAME TOOLS TO OVERCOME...
      1. Jesus appealed to the Word of God, and so can we - cf. Ep 6:17
      2. Jesus had faith in the plan of God (victory through suffering),
         we need a similar shield of faith - Ep 6:16; cf. He 10:35-39
      3. Jesus undoubtedly prayed, He taught the use of prayer to overcome temptation - Mt 26:41
      -- The Word of God, faith, and prayer...against these the devil has no chance!

   D. WE HAVE SIMILAR BLESSINGS WHEN WE OVERCOME...
      1. Jesus was administered to by angels, angels will carry us home - cf. Lk 16:22
      2. Jesus received wonderful blessings when He ultimately overcame
         and ascended to heaven; He has promised similar blessings for us - cf. Re 2:10,26-27; 3:21
      -- Angels will minister to us, as heirs of salvation! - He 1:14

   E. WE CAN LEARN SOME IMPORTANT LESSONS...
      1. Material food alone cannot satisfy, we need spiritual food from God's Word
      2. While we are to trust in the Lord, we should not foolishly tempt Him
      3. Scripture can easily be abused, as well as used - cf. 2Pe 3:16
      4. The way to glory is not quick and easy, but long and hard - cf. Ac 14:22; Ro 2:7
      -- The Temptation of Jesus teaches much about serving God!

CONCLUSION

1. Perhaps the greatest lesson from "The Temptation Of Jesus" is that we
   have a Savior who in all things was made like us...
   a. That He might be our merciful and faithful High Priest - He 2:17
   b. That having suffered, being tempted, He can aid us who are tempted - He 2:18
   c. That He might be sympathetic, providing mercy and grace to help in time of need - He 4:15-16

2. Are you burdened with temptations...?
   a. Look to Jesus as your example in learning how to overcome temptation in your life!
   b. Look to Jesus as your High Priest when you need to approach God in
      prayer and receive mercy and grace for those times when you succumbed to temptation!

As in all things, look to Jesus, as the writer to Hebrews exhorts us...

   "Looking unto Jesus, the author and finisher of our faith, who
   for the joy that was set before Him endured the cross, despising
   the shame, and has sat down at the right hand of the throne of God."

   "For consider Him who endured such hostility from sinners against
   Himself, lest you become weary and discouraged in your souls."

                                                      - He 12:2-3 
Executable Outlines, Copyright © Mark A. Copeland, 2016

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What is the “Fruit of the Vine”? by Kyle Butt, M.Div.

 http://apologeticspress.org/APContent.aspx?category=11&article=1262

 

 What is the “Fruit of the Vine”?

by  Kyle Butt, M.Div.

In the 21st century, scientific names and designations of certain fruits and vegetables often disagree with commonly accepted notions of the produce. For example, is a tomato a fruit or a vegetable? What about a cucumber? Although most people see these two foods as vegetables, technically they are viewed in scientific circles as fruit. Furthermore, both cucumbers and tomatoes grow on vines, which would, in the strictest sense of the word, classify them as “fruits of the vine.” Other fruits that grow on vines include melons, such as watermelon and cantaloupe, as well as grapes.

In light of the fact that there are many different “fruits of the vine,” how are we to understand the New Testament phrase, “the fruit of the vine,” that Jesus used during the Last Supper just before His death. Is it possible to identify which “fruit of the vine” was used to produce the drink of the last Supper? And if so, how does the identification of that specific fruit affect the observation of the Lord’s Supper today?

The phrase “the fruit of the vine” is used in only three places in the New Testament:

Then He took the cup, and gave thanks, and gave it to them, saying, “Drink from it, all of you. For this is My blood of the new covenant, which is shed for many for the remission of sins. But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom” (Matthew 26:27-29).

Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it. And He said to them, “This is My blood of the new covenant, which is shed for many. Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God” (Mark 14:23-25).

Then He took the cup, and gave thanks, and said, “Take this and divide it among yourselves; for I say to you, I will not drink of the fruit of the vine until the kingdom of God comes” (Luke 22:17-18).

In order to identify the specific “fruit of the vine” referred to by Jesus, we must analyze the words of the phrase in light of how the first-century audience would have understood them. The Greek word translated “vine” in these three instances is ampelos. Arndt, et al., define the term as “vine, or grapevine” (1979, p. 46). In virtually every instance in the Bible when the term is used, it refers to a grapevine. For instance, in James 3:12 several Bible translations render the word ampelos as “grapevine.” The New King James version reads: “Can a fig tree, my brethren, bear olives, or a grapevine bear figs?”. In Revelation 14:18, we read: “And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, ‘Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are fully ripe.’” Notice that the term “vine” is used, then modified by the phrase “for her grapes...,” obviously referring to a grapevine.

Another Greek term relevant to this discussion is ampelōn, deriving from the same word as ampelos. Arndt, et al., give as its almost universal meaning, “vineyard” (p. 47). References in the New Testament using the term to denote a vineyard filled with grapes include Matthew 21:33-41, Mark 12:1-11, and Luke 20:9-16. In fact, the only reference in the New Testament where the term might mean anything other than a vineyard of grapes is Luke 13:6, where the term could possibly mean “orchard” (Arndt, et al., p. 47), specifically an orchard of figs. Since figs, however, are never referred to as the “fruit of the vine,” nor would a fig tree be classified as a vine, then this possible exception to the term “vineyard” has no bearing on the definition of the “fruit of the vine.”

Indeed, the terms “vine” and “vineyard” are so universally associated with grapes and wine made from grapes, that William Smith, under the entry for the word “vine,” wrote: “The vines of Palestine were celebrated both for luxuriant growth and for the immense clusters of grapes which they produced” (1870, 4:3446, emp. added). In Vine’s Expository Dictionary of Old and New Testament Words, W.E. Vine included the following statement with his definition of “wine”: “In instituting the Lord’s Supper He [Jesus—KB] speaks of the contents of the cup as the ‘fruit of the vine.’ So Mark 14:25” (1997, p. 1232). In The Expositor’s Greek Testament, A.B. Bruce summarized Jesus’ statement in Matthew 26:29 in the following words: “It is the last time I shall drink paschal...wine with you. I am to die at this Passover” (2002, 1:312).

It is an absolutely established fact that Jesus’ disciples, as well as the broader first-century readership of the gospel accounts, understood Jesus’ phrase “fruit of the vine” to refer to juice from grapes [NOTE: There is ongoing debate as to whether the grape juice was fermented or unfermented. For a brief, but trenchant discussion of this debate, see Jackson, 2000).

If Christians today want to follow the example that Jesus set during the Lord’s Supper, and the apostles followed throughout their ministry, then they will drink juice from grapes during their observance of the communion. Although we today might technically view products such as tomatoes, cucumbers, and melons as “fruits of the vine,” they were not referred to as such by Christ, the New Testament writers, or the greater Greek-speaking community at large during the time of Christ.

REFERENCES

Arndt, William, F.W. Gingrich, and Frederick W. Danker (1979), A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago, IL: University of Chicago Press), second edition revised.

Bruce, A.B. (2002 reprint), The Expositor’s Greek Testament, ed. W. Robertson Nicoll (Peabody, MA: Hendrickson).

Jackson, Wayne (2000), “Was the ‘Fruit of the Vine’ Fermented?,” Christian Courier, [On-line], URL: http://www.christiancourier.com/articles/224-was-the-fruit-of-the- vine-fermented.

Smith, William (1870), Smith’s Dictionary of the Bible, ed. H.B. Hackett and Ezra Abbot (New York: Hurd & Houghton).

Vine, W.E. (1997), Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: Thomas Nelson).

What is the "Firmament" of Genesis 1:6? by Jeff Miller, Ph.D.

 

http://apologeticspress.org/APContent.aspx?category=11&article=5664

What is the "Firmament" of Genesis 1:6?

by  Jeff Miller, Ph.D.

Much discussion has centered on the meaning of the term “firmament” (Hebrew raqia; “expanse”—ESV, NIV, NASB) in Genesis 1:6,7,8,14,15,17,20. The word “firmament” leaves the impression that Moses was saying a solid dome surrounds the Earth, which Bible skeptics have used to argue that the Bible teaches erroneous beliefs from antiquity.1

The translation “firmament,” however, is not so much a translation of the original Hebrew term as it is a transliteration of a term used in the Latin Vulgate (i.e., firmamentum) which was translated from the Greek Septuagint term (stereoma) that was used for the Hebrew raqia. The uninspired translators of the Septuagint, who were translating for an Egyptian pharaoh in Egypt,2 were apparently influenced by the then conventional belief in Egypt that the heavens are a stone vault.3 The Hebrew term raqia, however, does not suggest such a meaning. Rather, it refers to something that has been stretched, spread, or beaten out—like metal.4 The idea is that on day two, God divided the waters of Earth, spreading them out from one another and moving some above the Earth, and creating that which holds those waters apart—much like what a solid would do.

God then defined the raqia as “heaven(s)” (shamayim). Shamayim, however, was used in three distinct ways by the Hebrews (and by God through His inspired spokesmen). It could mean the sky or atmosphere where the birds fly and the clouds gather (Jeremiah 4:25; Matthew 6:26). It could mean outer space where the stars are situated (Genesis 1:14-15; Psalm 19:4,6; Isaiah 13:10), and it could also mean the place where God dwells (Psalm 2:4; Hebrews 9:24). Context must be used to determine which heaven is referenced. In this case, the heaven identified would affect one’s identification of the water that God separated.

The typical interpretation of raqia and “heaven” in Genesis 1:6 is that God created the sky on day two, separating water vapor in the sky (clouds) from liquid water. Most commentators and translators support this interpretation. Various Creation scientists have theorized that the waters above the firmament were not the sky, but rather, formed a water canopy like a bubble that burst at the Flood. The idea is attractive, as the greenhouse effect that would be generated helps theoretically to explain, for example, the long lifespans of the patriarchs of Genesis five. While the theory has strengths, its weaknesses have caused it to fall on hard times—namely, that simulations indicate the greenhouse effect caused by the canopy would be too severe. Unless the solar constant was reduced to 1/4th of its current value, water on the Earth would boil and life would be exterminated.5 Further, although there still may have been a canopy of some sort, the features of the canopy theory that made it attractive have been shown to be explainable in other ways.

Other Creation scientists have suggested that the second meaning of heaven is being referenced, and the raqia refers to outer space, since the stars were placed in the “heaven” that God created (vs. 17) and the birds created on day five are described as flying across the “face” of the heavens, rather than in the heavens (vs. 20). This interpretation would mean that the waters above the raqia would be water on the outskirts of the Universe, helping to explain why the stars appear to be accelerating outward, as though drawn by a distant gravitational source.6

Regardless of the meaning of raqia, the Bible does not support or endorse erroneous beliefs of mankind from antiquity. The Bible is accurate with regard to its scientific allusions 100% of the time.

Endnotes

1 Asimov (1981), In the Beginning (New York: Crown), p. 33; Schadewald, Robert J. (1983), “The Evolution of Bible-science,” Scientists Confront Creationism, ed. Laurie R. Godfrey (New York: W.W. Norton), p. 290.

2 The Septuagint Version of the Old Testament, with an English Translation (1970) (Grand Rapids, MI: Zondervan), pp. i-ii.

3 J. Barton Payne (1980), “raqia,” Theological Wordbook of the Old Testament, ed. R. Laird Harris, Gleason Archer, Jr. and Bruce Waltke (Chicago, IL: Moody), 2:862; James Orr, ed. (1956), “Astronomy,” The International Standard Bible Encyclopaedia (Grand Rapids, MI: Eerdmans), 1:315.

4 Orr, p. 315; L. Koehler, et al. (1994-2000), The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, electronic ed.), p. 1290; F. Brown, S. Driver, and C. Briggs (1906), The Brown-Driver-Briggs Hebrew and English Lexicon (Peabody, MA: Hendrickson), p. 956.

5 Larry Vardiman (2003), “Temperature Profiles for an Optimized Water Vapor Canopy,” Proceedings of the Fifth International Conference on Creationism, ed. R.L. Ivey (Pittsburgh, PA: Creation Science Fellowship), http://static.icr.org/i/pdf/technical/Temperature-Profiles-for-an-Optimized-Water-Vapor-Canopy.pdf.

6 D. Russell Humphreys (1994), Starlight and Time (Colorado Springs, CO: Master Books); John G. Hartnett (2015), “A Biblical Creationist Cosmogony,” Answers Research Journal, 8:13-20, http://www.answersingenesis.org/arj/v8/creationist-cosmogony.pdf.

What is a Saint? by Kyle Butt, M.Div.

 

http://apologeticspress.org/APContent.aspx?category=11&article=5686

What is a Saint?

by  Kyle Butt, M.Div.

One of our readers posed an excellent question. He asked: “Paul talks a lot about saints. He writes about, ‘to the saints at Ephesus, etc.’ Who are these saints? Do they know they are saints? Did Paul know he was a saint? I understand it that sainthood is a reward for later.”

The concept of a saint and sainthood is often misunderstood. Due to the teachings of certain religious groups, sainthood is supposedly only achieved by “super” Christians who lived an almost perfect life and did some type of verifiable miracle. After the person’s death, his or her life and actions are put through an extensive process of nominating, voting, and ultimately confirmation as a saint. When we look into the Bible, however, we see a completely different, and much simpler explanation of what a saint actually is.

The short answer to the sainthood question is that God refers to any person who becomes a Christian as a saint. The word “saint” is a form of the term “sanctify” and simply means one who is set apart in holy service to God. First Corinthians 1:2 gives us a clear example of this use of the term: “To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of the Lord Jesus Christ, both their Lord and ours.” Notice that the letter is written to all the members of the church in Corinth. They are all said to be sanctified, or set apart. Furthermore, Paul insists that all the Christians were “called to be saints” with “all those….” The Bible declares that all Christians, everywhere, are saints.

To better understand this idea, consider the concept of being “sanctified.” What group of people is sanctified, or set apart for holy service to God? In 1 Corinthians 6:9-10, Paul reminded the Corinthian church about sins they had committed in the past. He then stated, “But you were washed, but you sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God” (vs. 11) Notice that all the Christians in Corinth were sanctified and set apart to God’s service, not just a chosen, elite group.

The beginning of Paul’s epistle to the Romans clarifies sainthood even further. Paul explains that He is a servant of Christ “separated,” or better translated “set apart,” to the Gospel of God (1:1). He then writes, “To all who are in Rome, beloved of God, called to be saints.” Again, take note of Paul’s use of the word “all” to refer to all the Christians in Rome who were “called” to be saints. How, then, is a person called to be a saint? Paul hints at that with his statement about being set apart “to the gospel of God.” In 2 Thessalonians 2:13-14, He more directly states that “God from the beginning chose you [the church of the Thessalonians—KB] for salvation through sanctification by the Spirit and belief in the truth, to which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ.” God, through the inspired Paul, explains that any person who has become a Christian through belief and obedience to the Gospel (see 2 Thessalonians 1:7-8), has been sanctified and is considered a saint.

Depending on the translation you use, the terms saint or saints are used approximately 60 times in the New Testament. Even a brief look at those verses will show that the Bible contains no concept of a “Super Christian” being a saint. Paul concluded his letter to the Philippian church with these words: “Greet every saint in Christ Jesus. The brethren who are with me greet you. All the saints greet you” (4:21). He wanted the Philippians to understand that all Christians are saints. These saints were alive and well. Their lives had not been granted sainthood after their deaths. Nor did they have to verify that they had performed a documented miracle to achieve a higher level of holiness. What had they done to become saints? They simply obeyed the Gospel of Christ when it was preached to them, just as the 3,000 did on the Day of Pentecost in Acts 2.

It is sometimes tempting to compare our lives to others and view ourselves as “less holy.” We might even have stated in the past, when asked about our behavior, “Well, I’m no saint.” The fact is, however, that no one ever gained a level of holiness that could earn a place in heaven. Christians are holy, able to be called saints, not because they earned salvation or because they are super spiritual. On the contrary, God made “Him who knew no sin to be sin for us, that we might become the righteousness of God in Him [Christ—KB]” (2 Corinthians 5:21). All faithful Christians are holy saints, not because they are spiritual giants, but because of “the precious blood of Christ” which He shed “as of a lamb without blemish and without spot” (1 Peter 1:19).

An Alternative Response to Ferguson

 

https://thepreachersword.com/2014/11/25/an-alternative-response-to-ferguson/

An Alternative Response to Ferguson

Freguson

Last night Norma Jean and I watched the events unfold in Ferguson, Missouri.   We live on the other side of the state, 237 miles away, but it seemed like it was happening in our back yard.

Following three months of hearing witnesses and evaluating evidence, Prosecutor Bob McCullough announced the Grand Jury’s decision not to indict officer Darren Wilson in the shooting death of Michael Brown. 

Columnist Cal Thomas correctly predicted, “There will be two responses to this: one emotional, the other legal.”   Very soon we witnessed both. Attorneys and talking heads were dissecting the decision and discussing the legalities of the issue.

While Michael Brown’s family issued a statement of disappointment, they called for peaceful protests. In part, they said, “answering violence with violence is not the appropriate response.” Regrettably their call for calm was ignored.

While there were peaceful protests, a fringe element of thugs and opportunists took advantage of the situation to riot and steal.  I awoke this morning to learn that 25 separate fires were set, 12 businesses were burned down and many stores were looted and damaged.

As I reflect on the chaos in our country, may I suggest a third response–A spiritual response. For those of us who call Jesus our Lord and Savior, let us be careful not to engage in unkind emotional responses, ugly epitaphs or unfair stereotypes. Let me suggest three spiritual responses

(1) Lift up your voice in prayer.   More than ever our country is hurting. Violence, crime and sin are  filling our land. There is division, discord and disrespect from many quarters. We need to pray for peace.   Paul’s exhortation has never been more appropriate.

“Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence.” (1 Tim. 2:1-3)

(2) Be a peacemaker. Preachers, pastors, religious leaders and all Christians need to “pursue the things which make for peace” (Rom 14:19). Jesus said, “blessed are the peacemakers.” James wrote, “Now the fruit of righteousness is sown in peace by those who make peace” (Jas. 3:18)

Our attitudes, actions and words should promote peace. Encourage peace. Advance peace. Be wary of those who rub emotions raw, inflame anger and incite rebellion.

(3) Practice the second great commandment. Jesus said the first and great commandment is to “love the Lord your God with all your heart, with all your soul, and with all your mind. And the second is like it: ‘You shall love your neighbor as yourself.’” (Matt 22:37-39)

God loves all people. Regardless of our social standing, economic status or political persuasion, God loves us. Color, race, or ethnicity does not affect God’s love, mercy and grace for all of us. Our attitude should emulate that of our heavenly Father.

This morning Jeneé Osterheldt wrote in the Kansas City Star, “I understand that the jury has spoken. And it wasn’t exactly what many people wanted to hear. But we cannot heal through riots. We cannot heal through white fear or black outrage or the big blue badge of aggression.”

“We have to see beyond the bad. Not all protesters are looters. Not all white people are racist. Not all black people are thugs. Not all cops are bad. We’re all humans, and we must come together and create change.”

In the final analysis, our greatest problems are not political, social or racial. They are spiritual. When God’s Word is disregarded, and principles of righteousness are ignored, there will be lawlessness, discord and human suffering. The admonition of our 30th President, Calvin Coolidge, is especially appropriate today:

“We do not need more material development, we need more spiritual development. We do not need more intellectual power, we need more moral power. We do not need more knowledge, we need more character. We do not need more government, we need more culture. We do not need more law, we need more religion. We do not need more of the things that are seen, we need more of the things that are unseen.”

–Ken Weliever, The Preacherman

IS THE GOSPEL IRRELEVANT? by steve finnell

 

http://steve-finnell.blogspot.com/2017/02/is-gospel-irrelevant-by-steve-finnell.html

IS THE GOSPEL IRRELEVANT? by steve finnell


If  the five points of Calvinism are true, then preaching the gospel is irrelevant.

FIVE POINTS

1.Calvin's Total Depravity

If it is impossible for anyone to choose or desire God, then the gospel would be irrelevant.

Mark 1:14-15 ... Jesus came to Galilee, preaching the gospel of the kingdom of God, 15 and saying "The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel."(NKJV)
2 Thessalonians 1:8 in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ.(NKJV)

If the gospel was irrelevant why would Jesus preach the gospel and then condemn men for not believing?

Calvin's total depravity is perversion of the truth.



2. Calvin's Unconditional Election

If God, by His election, chooses some individuals for salvation and all other are lost, then preaching the gospel would be irrelevant.

Romans 1:16 For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also the Greek. (NKJV)

If men attain salvation by Calvin's view of unconditional election, then God's power to salvation through the preaching of gospel would be powerless.

Calvin's unconditional election, is a total misunderstanding of the gospel.

  

3.Calvin's Limited Atonement

If Jesus only died for those unconditional elected, then preaching the gospel would be irrelevant.

Mark 16:15 And He said to them, "Go into all the world and preach the gospel to every creature.(NKJV)

Hebrews 2:9 But we see Jesus, who was made a little lower than the angels, for suffering of death crowned with glory and honor, that He, by grace of God, might taste death for everyone.(NKJV)

Calvin's limited atonement is at odds with the inspired writer of Hebrews. Jesus died for all men.



4. Irresistible Grace

If Calvin's elect cannot resist the gospel call given by the Holy Spirit, then, the gospel is irrelevant.

Acts 7:51 "You stiff-necked and uncircumcised in heart and ears! You always resist the Holy Spirit; as your fathers did, so do you. (NKJV)

Men do resist the Holy Spirit, contrary to the teaching of John Calvin.

Acts 5:32 "And we are His witnesses to these things, and so also is the Holy Spirit whom God gives those who obey Him.(NKJV)

The Holy Spirit does not cause men to believe the gospel. The Holy Spirit is given to those "who" obey the gospel. (Acts 2:38 Then Peter said to them, "Repent, and be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.)(NKJV)



5. Perseverance of the Saints

If men do not believe the first four points of John Calvin's T.U.L.I.P., then, perseverance of the saints AKA once saved always saved is void of consideration.

The gospel of Jesus Christ is NOT irrelevant

John Calvin's five points are not only irrelevant, but they are a perversion of the gospel of Jesus the Christ.

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

Jesus would not tell the world to believe and be baptized in order to be saved and then send some to hell, who supposedly are not saved because of John Calvin's false gospel of Unconditional Election.

THE GOSPEL OF CHRIST IS NOT IRRELEVANT!

Homosexual Propaganda by Tony Horton

 

http://www.oldpaths.com/Archive/Horton/Tony/Earl/1957/wrongway.html

Homosexual Propaganda

I write this article in love, but I am sick to death of hearing homosexual propaganda. This lifestyle is a death sentence. It destroys your health (from AIDS) and brings eternal death of the soul unless one repents (turns away from it and turns to God).

The punishment for any sin (unforgiven) is eternal separation from God (2 Thessalonians 1:7-9). Can a person change? God's word says he can. I have been out of that lifestyle for six years.

"Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God" (1 Corinthians 6:9-11).

"And such were some of you"! Yes, a person can change. And like other sinners, a homosexual can be sanctified by the blood of Christ. God tells us He loves us and wants everyone to be saved, and that He waits patiently for us to repent (1 Timothy 2:3,4 and 2 Peter 3:9). We are all free moral agents with a choice to live in sin or to live for God (Romans, chapter 6).

The bottom line is that homosexuals will not enter the kingdom of God unless they repent and turn to Christ.

I was homosexual and I know not to allow the media to fool me into believing it is a healthy alternative lifestyle. Most homosexuals have had so many sexual partners they have lost count. Many can say their number of partners is in the hundreds.

Even though AIDS is killing people (including me), the homosexual community continues to spread disease through frequenting bath houses disguised as health spa's, and having countless sexual encounters in one evening. They have sex in public bathrooms and in parks. They experience sexual acts that would make a decent person become sick at hearing about them. The sexual acts are so perverse, I can't put them in print here.

Activists will tell you that the homosexual lifestyle is not all about sex. I say this is a lie. It is all about sex, sexual perversion.

Most homosexuals realize how perverse their lifestyle is. But society no longer has enough convictions to push good morals, so not enough of society cares to do anything about this plague. People fear backlash from the activists. The homosexual lifestyle has become politically correct due to a lack of courage to stand up to sin. It has become 'unfair' for anyone to say that it is wrong or unacceptable. In fact, this article will fall mostly on deaf ears, because when it comes to morals, many people no longer have any.

To portray the homosexual lifestyle as wholesome and acceptable, as the Media does, is simply to ignorantly parrot untrue homosexual propaganda. The truth is that the homosexual lifestyle is an alternative life of degrading and harmful sexual perversion.

Tony Horton

    The Scripture quotations in this article are from The New King James Version. ©1979,1980,1982, Thomas Nelson Inc., Publishers.
    Permission for reference use has been granted.

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

Intelligence by Gary Rose

 

I translate the writing on that tee-shirt as: Intelligence is the ability to adapt to change. -Stephen Hawking. Neil deGrasse Tyson (see https://en.wikipedia.org/wiki/Neil_deGrasse_Tyson) for background on him) is holding the tee-shirt with this Stephen Hawking shirt. I have seen Mr. Tyson numerous times and always thought he was brilliant. His presentations have always been interesting, but frankly, I simply cannot accept his views on the theory of evolution and “The Big Bang”; they are directly opposed to what the Bible plainly teaches.


Needless to say, Mr. Tyson is an intelligent man. Intelligence comes in all forms- applied (common sense), theoretical, intuitive, spiritual, etc.. If you have other categories to add to this list – fine. Share them with me, I would appreciate your thoughts.


Being intelligent is a matter of application, for I have known people with PhD’s who could not change a car tire or have the common sense to shower regularly. Others, like Mr. Tyson, have raw intellect, but do not seem have the ability to think spiritually and therefore reject Biblical Christianity. Thankfully, I have known some very bright people who were very religious (who also had advanced degrees, even some with PhD's).


As I thought about this, I remembered someone from the New Testament that was also called intelligent…



From the book of Acts…


Acts 13 ( Young’s Literal Translation)

6 and having gone through the island unto Paphos, they found a certain magian, a false prophet, a Jew, whose name is Bar-Jesus;

7 who was with the proconsul Sergius Paulus, an intelligent man; this one having called for Barnabas and Saul, did desire to hear the word of God,

8 and there withstood them Elymas the magian--for so is his name interpreted--seeking to pervert the proconsul from the faith.

9 And Saul--who also is Paul--having been filled with the Holy Spirit, and having looked stedfastly on him,

10 said, 'O full of all guile, and all profligacy, son of a devil, enemy of all righteousness, wilt thou not cease perverting the right ways of the Lord?

11 and now, lo, a hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season;' and presently there fell upon him a mist and darkness, and he, going about, was seeking some to lead him by the hand;

12 then the proconsul having seen what hath come to pass, did believe, being astonished at the teaching of the Lord.



The proconsul Sergius Paulus was a governor of Cyprus in the 1st century and reported directly to the Roman Emperor; a person of importance in the ancient world. That he was intelligent (some translations use the English word prudent) and believed is important for some of our more educated people today refer to Christianity as being for the lower classes or the uneducated. They are wrong. Intelligence seeks out that which it does not understand, accepts evidence and makes a logical conclusion. Consider the following…


Acts 17 ( YLT )

10 And the brethren immediately, through the night, sent forth both Paul and Silas to Berea, who having come, went to the synagogue of the Jews;

11 and these were more noble than those in Thessalonica, they received the word with all readiness of mind, every day examining the Writings whether those things were so;

12 many, indeed, therefore, of them did believe, and of the honourable Greek women and men not a few.


From the book of Proverbs…

Proverbs 14 ( World English Bible )

8 The wisdom of the prudent is to think about his way, but the folly of fools is deceit.


15 A simple man believes everything, but the prudent man carefully considers his ways.


18 The simple inherit folly, but the prudent are crowned with knowledge.


Proverbs 18 ( WEB )

15 The heart of the discerning gets knowledge. The ear of the wise seeks knowledge.

From the book of Hosea …

Hos 14 ( WEB )

9 Who is wise, that he may understand these things? Who is prudent, that he may know them? For the ways of Yahweh are right, and the righteous walk in them; But the rebellious stumble in them.


Jesus says…

Matthew 11 ( WEB )

15 He who has ears to hear, let him hear.

See also.. Matt 13:9, 43; Mark 4:9, 23; 7:16; Luke 8:8; Rev 2:7, 11, 17, 29; 3:6, 13, 22


Jesus’ comments are especially important because they give rise to a question: Why would he repeatedly say this statement?


Because understanding spiritual matters is just not a matter of intelligence; preconceived ideas and human will are also involved. The Pharisees and the Sadducees were intelligent, but they thought they had arrived and were not willing to learn from Jesus. Before Saul (later called Paul) became a follower of Jesus he had received a very extensive education and was fluent in several languages and was also an expert in all things relating to the Jews. It took a direct confrontation by the risen Christ to turn Saul from his anti-Christians ways to the foremost advocate of Jesus that has ever lived. Just read his letter to the Romans to see how intelligent Paul was.


One last thought…


What will it take to make you realize that Jesus is the only way to God? Use whatever ability to understand that God has given you, investigate thoroughly and see- Jesus really did rise from the grave and loves you; obey his Gospel and live eternally!


10/28/20

"THE GOSPEL OF MARK" The Baptism Of Jesus (1:9-11)

  

"THE GOSPEL OF MARK"

The Baptism Of Jesus (1:9-11)

 
INTRODUCTION

1. The baptism of Jesus by John served a significant role in both of their ministries...
   a. It came at the height of John's ministry, after which it began to decline
   b. It served as the beginning of Jesus' ministry, which soon overtook
      the ministry of John

2. The baptism of Jesus has often raised two questions...
   a. Why was He baptized?
   b. Does His baptism reveal the purpose for Christian baptism?

[This study will answer these questions, first by reviewing Mark's
account of the baptism of Jesus...]

I. THE BAPTISM OF JESUS

   A. JESUS COMES FROM NAZARETH...
      1. From Nazareth of Galilee -  Mk 1:9a
      2. Located halfway between the Mediterranean coast and the
         southern tip of the Sea of Galilee
      3. Where Jesus grew up - cf. Lk 2:39-52
      -- About a hundred mile journey to where John was baptizing

   B. JESUS IS BAPTIZED BY JOHN...
      1. In the Jordan river - Mk 1:9b
      2. In Bethabara (Bethany) on the east side of the Jordan - cf. Jn 1:28-29
      -- The Greek word (baptizo) indicates that the baptism involved immersion

   C. THE SPIRIT DESCENDS ON JESUS...
      1. Immediately, just as Jesus comes up from the water - Mk 1:10a
      2. He saw the heavens parting ("being torn open", ESV) - Mk 1:10b
      3. The Spirit descends like a dove - Mk 1:10c; cf. Lk 3:22 ("in bodily form like a dove")
      -- Thus the Holy Spirit bears His testimony of Jesus

   D. THE FATHER SPEAKS OF JESUS...
      1. As a voice from heaven - Mk 1:11a
      2. Proclaiming:  "You are My beloved Son, in whom I am well pleased" - Mk 1:11b
      -- Thus the Father bears His testimony of Jesus

[With such visual and audible effects, the baptism of Jesus was
certainly a significant event!  It naturally raises several questions...]

II. QUESTIONS RELATED TO THE BAPTISM OF JESUS

   A. WHY WAS JESUS BAPTIZED...?
      1. Not for the same reason other people were being baptized by John
         a. Theirs was a baptism of repentance for the remission of sins - Mk 1:4
         b. They were confessing their sins - Mk 1:5
         c. Jesus was without sin - He 4:15
      2. Jesus said it was "to fulfill all righteousness" - cf. Mt 3:15
         a. It was God's counsel that people be baptized of John - cf. Lk 7:29-30
         b. Jesus was willing to set the right example by doing the
            Father's will, something He delighted to do - cf. Ps 40:7-8; Jn 4:34; 8:29
      3. It also served to introduce Him to John and Israel
         a. John had been proclaiming that He was coming - Mk 1:7
         b. John had been told that the Spirit coming upon Jesus would be a sign - cf. Jn 1:29-34
      -- He was baptized to do God's will, and to publicly identify Him to Israel

   B. DOES HIS BAPTISM EXPLAIN THE PURPOSE OF OUR BAPTISM...?
      1. Many refer to Jesus' baptism to explain the purpose of Christian baptism
         a. That baptism has nothing to do with the remission of sins
         b. That baptism is but a public profession of one's faith
         c. That baptism publicly identifies our relation to Christ,
            just as His baptism publicly introduced Him to Israel
      2. However, there is no Biblical connection made between Jesus' baptism and our own
         a. Christian baptism is for the remission of sins - Ac 2:38; 22:16
         b. Christian baptism is a union with Christ in His death - Ro 6:3-7
         c. Christian baptism was often administered in relative privacy - Ac 8:35-38; 16:25-34
      -- No Biblical writer suggests that we are baptized for the same reason as Jesus

   C. WHAT IS THE IMPORT OF THE SPIRIT AND THE FATHER'S ROLE...?
      1. They certainly bear testimony as to who Jesus is
         a. As the Spirit would do later, via the works Jesus did - Mt 12:28
         b. As the Father would do later, on another occasion - Mt 17:5
      2. They also bear testimony to the nature of the Godhead
         a. I.e., three distinct persons in One God
         b. Though One in substance, there is a distinction to be made
            between the Father, Son, and Holy Spirit - cf. also Mt 28:19; 2Co 13:14; Ep 2:18
      -- Thus we see the unity of the Godhead implied in the baptism of Jesus

CONCLUSION

1. With the baptism of Jesus...
   a. He was formally introduced to John, and by him to Israel
   b. The Father and the Spirit audibly and visually confirmed Him as the Son of God
   c. Jesus demonstrated His desire to serve and "fulfill all righteousness"

2. The baptism of Jesus is certainly significant to Christians...
   a. Not that we are to be baptized for the same reason as He
   b. But certainly in confirming that He was the Messiah
   c. And displaying the attitude that should be true of all His
      disciples ("I have come to do my Father's will")

Jesus did not need baptism because He was without sin; He was baptized
because it was the Father's will for man at that time.  Should we who
are sinners dare hesitate to do the Father's will regarding baptism for
the remission of sins today...? - Mk 16:15-16; Ac 2:38; 22:16

Executable Outlines, Copyright © Mark A. Copeland, 2016

What Is a Pastor? by Kyle Butt, M.Div.

 

http://apologeticspress.org/APContent.aspx?category=11&article=5011

What Is a Pastor?

by  Kyle Butt, M.Div.

When most religious people think of the word “pastor” they have in mind the primary leader of a congregation, or of a certain section of a congregation. They may think about the “youth pastor” who organizes trips, devotionals, and encourages involvement among the teenage youth group. Or they may bring to mind the “senior pastor” who is responsible for most of the preaching that is done at the congregation, or the associate pastor who does much of the hospital visiting. Whatever your idea of a pastor is, there is an excellent question to ask yourself: “Is the Bible’s description of a pastor the same as my idea of what a pastor is?” Let’s explore what the Bible has to say about pastors.  

The term “pastor” is found in Ephesians 4:11: “And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers.” It is translated from the Greek word poimen, which means “a shepherd” or a person who herds sheep (Danker, et. al., 2000 p. 684). It is used to describe actual shepherds in the birth story of Jesus in Luke 2:8. But it has an expanded meaning that includes the idea of spiritual shepherds who oversee a flock of “sheep” or Christians, as it is used in Ephesians 4:11. The apostle Peter elaborated on this idea of spiritual shepherding when he wrote: “The elders who are among you I exhort, I who am a fellow elder…. Shepherd the flock of God which is among you serving as overseers...and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away.” In Acts 20, we read that Paul “sent to Ephesus and called for the elders of the church” (20:17). While giving them instructions, he said, “Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood” (20:28). From these references we understand that the term shepherd is used to describe a spiritual overseer of the Lord’s Church. The word “pastor” is simply the Latin translation of the word “shepherd.” Thus, we can see that the term “pastor” originated from the biblical discussion of spiritual leaders in the early Christian church.

It is interesting to note, however, that there is a specific group of leaders that are instructed to “shepherd” or “pastor” the flock of God. From 1 Peter 5 and Acts 20, we learn that the “elders” of the church were the ones instructed to “shepherd” or “oversee” the flock. If that is the case, what does the Bible say about elders? Thankfully, we have been given some very clear references to the spiritual office of “elders.” In Titus 1:5, the apostle Paul explained to Titus, “For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you.” The word translated “elders” comes from the Greek word presbuteros. While it is true that this word sometimes is used simply to describe those who are older as compared to those who are younger, it is also the case that it is often used to describe a spiritual office held by those who shepherded the church. This is established by the fact that Titus was instructed to “appoint elders in every city,” and Paul provided a detailed list of qualifications for those “elders” that included much more than one’s age. Thus we can know that a pastor (shepherd) was the same as an “elder” and this office was that of a spiritual overseer of a local church (in every city).

What might come as a surprise to some is that the term “bishop” is also linked to the terms “elder” and “shepherd” (or pastor). In 1 Timothy 3:1-7, Paul gives a list of qualifications similar to the one found in Titus, but he begins the list by stating, “A bishop must be blameless, the husband of one wife…” (3:2). The term “bishop” comes from the Greek word episkopos which means “overseer” (Danker, et. al., p. 299). Recall that in Acts 20:28, Paul called the elders from the church in Ephesus and explained that they were to take heed “to all the flock, among which the Holy Spirit has made you overseers.” The term translated “overseers” is from the Greek word episkopos. When we refer back to Titus, we see that Paul instructed Titus to appoint elders, and then after giving some of the qualifications, stated, “For a bishop must be blameless, as a steward of God” (Titus 1:7). Here again the Bible uses the terms to speak of the same office. Thus, the elders, or shepherds (or pastors) were the bishops (or overseers) of the church. We do not find that these are separate offices in the church, but words that all describe the same leaders, simply giving subtle descriptions of what they do as the spiritual leaders, such as shepherd or oversee the flock.

If it is the case that the New Testament uses the terms “elders,” “shepherds,” “pastors,” “overseers,” and “bishops” to speak of the same spiritual office, what does that mean for the Lord’s church today? First, it would indicate that anyone who is a “pastor” or “bishop” should have the qualifications for those offices that are listed in Titus and 1 Timothy. Those lists present straightforward personality traits and life situations that all who “qualify” as pastors or bishops must maintain in order to spiritually oversee the church of the Lord. Without going into an extended discussion of each item on the lists, we can see why an “elder” or “bishop” must not be “greedy for money” if he is to lead the Lord’s church. Furthermore, we can understand why an overseer must not be addicted to alcohol or be violent.

It is true that people can appoint anyone they want as their “spiritual leaders” and call them whatever they like. By that I mean, could a religious group appoint teenage alcoholics who love to fight and are greedy and covetous to be their spiritual overseers, and use the terms “elders” or “pastors” to describe them? Certainly they could. But that would not make them pastors in the way the New Testament describes a pastor. Notice that in Acts 20:28, Paul told the Ephesian elders that the Holy Spirit had made those men elders. How does that happen today? Since we know that all Scripture is inspired by God (2 Timothy 3:16-17), and the Bible writers such as Peter and Paul were inspired when they penned the books of the New Testament (2 Peter 3:16; 1 Thessalonians 2:13), then we can conclude that in order for pastors to be appointed today “by the Holy Spirit” they must meet the qualifications found in the New Testament. Just because a group of people refers to someone as a bishop or pastor does not mean that person actually meets the qualifications of a bishop or pastor as found in the New Testament.

A close look at the qualifications for pastors (bishops, elders, overseers, shepherds) reveals that many people who are called pastors or bishops would not qualify as such under the New Testament. For instance, Paul told Timothy that “a bishop then must be blameless, the husband of one wife” (1 Timothy 3:2). He instructed Titus that a man could be appointed as an elder (or bishop) if he was “blameless, the husband of one wife, having faithful children” (1:6). Notice that one of the first qualifications mentioned in order for a person to be a spiritual overseer of the Lord’s church is that he is married to one woman. Would this apply to many who are called pastors or bishops today?

When it becomes clear that many who are called pastors, elders, or bishops in certain religious groups do not meet the qualifications that are inspired by the Holy Spirit, an attempt is often made to “bend” the qualifications. For instance, we are often told that it is not necessary for a pastor to be the husband of one wife; it would be fine if he were not married. We are told that “the qualifications” are not so strict as to exclude unmarried men or even women from the office. There is an obvious problem with such reasoning. Which of the qualifications can be omitted? Would those religious groups argue that it would be acceptable to have a greedy bishop, or an alcoholic elder, or a violent pastor? You see, once humans begin to amend the list of qualifications to their own liking, it is no longer the Holy Spirit’s qualification list being used to appoint bishops and elders, but an uninspired, humanly devised (or revised) list.

A study of the term pastor as it is used in the New Testament helps us arrive at another interesting biblical concept. In each of the references to the office of pastors (bishops, overseers, elders, shepherds) we see that the New Testament consistently refers to a plurality of these spiritual leaders in each church. In Titus 1, Paul told the young preacher to “appoint elders (plural) in every city.” Peter wrote, “The elders (plural) who are among you I exhort” (1 Peter 5:1). In Acts 20 we see that Paul “sent to Ephesus and called for the elders (plural) of the church” (20:17). Acts 14:23 explains that Paul and Barnabas “appointed elders (plural) in every church.” The idea of a single spiritual leader overseeing a church or congregation of the Lord’s people is found nowhere in the New Testament. As J.W. McGarvey noted: “There is no proposition in reference to the organization of the primitive churches upon which scholars and critics are more perfectly agreed than that every fully organized church had a plurality of Elders” (1950, p. 66).

If we compare the biblical idea of a pastor to that found in many religious groups today we discover that the Bible and those groups present opposing ideas. The biblical picture of a pastor is that of a spiritual leader who meets specific qualifications and who works in conjunction with other pastors who meet the same qualifications to shepherd the church of God of which they jointly have been appointed as overseers. Does your view of a pastor correspond with the view found in the Bible? Does the religious group that you associate with have a biblical arrangement for its spiritual leadership? If it does not, wouldn’t it be wise to begin your search today for a congregation of the Lord’s church that does have pastors who have been appointed by the Holy Spirit to overseer the flock?

References

Danker, Frederick William, William Arndt, and F.W. Gingrich, (2000), Greek-English Lexicon of the New Testament (Chicago, IL: University of Chicago Press).

McGarvey, J.W. (1950), The Eldership (Murfreesboro, TN: Dehoff Publications).