The Flesh of a Little Child
March 18, 2012
"Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean." (2 Kings 5:14)
The familiar story of Naaman the Syrian was cited by the Lord Jesus as an example of God's concern for people of all nations: "Many lepers were in Israel in the time of Eliseus |Elisha| the prophet; and none of them was cleansed, saving Naaman the Syrian" (Luke 4:27). It is also a striking picture of salvation.
Naaman was a great and highly acclaimed general, but nevertheless was stricken with an incurable and loathsome disease. Similarly, any natural man, no matter how powerful, is afflicted with the lethal disease of sin. Before this proud official could be cured of his leprosy, he had to humble himself in several ways. First, he had to accept the advice of a slave girl from an enemy nation; then journey to that nation and its prophet, whose God his own nation had repudiated; travel still farther at the word of the prophet (who would not even come out to meet him); and, finally, immerse himself seven times in the despised river Jordan. Though he resented being so humiliated, his condition was hopeless otherwise, so he finally did all these things, and God marvelously healed him!
The leprous flesh became as the flesh of a little child again, but first he had to manifest the obedient faith of a little child. The same principle is true for every lost sinner. "Humble yourselves in the sight of the Lord, and he shall lift you up" (James 4:10). Jesus said, "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven" (Matthew 18:3-4). HMM
h/t: HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH
Sunday, March 18, 2012
Sunday, March 11, 2012
Sunday Sermonette
A First-Century Hymn
March 11, 2012
"It is a faithful saying: For if we be dead with him, we shall also live with him: If we suffer, we shall also reign with him: if we deny him, he also will deny us: If we believe not, yet he abideth faithful: he cannot deny himself." (2 Timothy 2:11-13)
It has been noted that our text for the day is in poetic language and form. It probably consists of an early hymn that Timothy and the other readers of this epistle knew. It consists of a series of "if . . . then" statements, each an important conditional promise, two with negative connotations and two with positive.
"If we be dead with him, we shall also live with him." Elsewhere we read, "And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses" (Colossians 2:13).
"If we suffer |literally, 'endure'|, we shall also reign with him." "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne" (Revelation 3:21).
"If we deny him, he also will deny us." Christ said, "But whosoever shall deny me before men, him will I also deny before my Father which is in heaven" (Matthew 10:33).
"If we believe not |literally, are unfaithful|, yet he abideth faithful." His promises are sure whether they be warnings of judgment or promises of blessing. God promised Joshua: "As I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee. Be strong and of a good courage" (Joshua 1:5-6).
Our text begins with the statement "It is a faithful saying," and ends with "he cannot deny himself." We can be sure that He will live up to His end of the bargain. His very nature demands it. JDM
h/t: J D MORRIS, INSTITUTE FOR CREATION RESEARCH
March 11, 2012
"It is a faithful saying: For if we be dead with him, we shall also live with him: If we suffer, we shall also reign with him: if we deny him, he also will deny us: If we believe not, yet he abideth faithful: he cannot deny himself." (2 Timothy 2:11-13)
It has been noted that our text for the day is in poetic language and form. It probably consists of an early hymn that Timothy and the other readers of this epistle knew. It consists of a series of "if . . . then" statements, each an important conditional promise, two with negative connotations and two with positive.
"If we be dead with him, we shall also live with him." Elsewhere we read, "And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses" (Colossians 2:13).
"If we suffer |literally, 'endure'|, we shall also reign with him." "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne" (Revelation 3:21).
"If we deny him, he also will deny us." Christ said, "But whosoever shall deny me before men, him will I also deny before my Father which is in heaven" (Matthew 10:33).
"If we believe not |literally, are unfaithful|, yet he abideth faithful." His promises are sure whether they be warnings of judgment or promises of blessing. God promised Joshua: "As I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee. Be strong and of a good courage" (Joshua 1:5-6).
Our text begins with the statement "It is a faithful saying," and ends with "he cannot deny himself." We can be sure that He will live up to His end of the bargain. His very nature demands it. JDM
h/t: J D MORRIS, INSTITUTE FOR CREATION RESEARCH
Sunday, March 4, 2012
Sunday Sermonette
A Time to Die
March 4, 2012
"To every thing there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted." (Ecclesiastes 3:1-2)
In the first eight verses of Ecclesiastes 3 there is a remarkable listing of 28 "times" arranged in 14 pairs of opposites (e.g., "a time to be born and a time to die"). Every timed event is planned by God and has a "purpose" (v. 1), and everything is "beautiful" in God's time for it (v. 11).
Although it is beyond our finite comprehension, it is still bound to be true that the infinite, omnipotent God "worketh all things after the counsel of his own will" (Ephesians 1:11). Even when in our time we may not understand how a particular event can be purposeful or beautiful, we can have faith that if it occurs in God's time for it, it is (Romans 8:28).
The time of our birth is, of course, not under our control, but we can certainly have a part in determining the occurrence of all the other thirteen "times," even the time of death. With the exception of those still living at the time of Christ's return, each of us will eventually die. God has appointed a time for each individual, and it is wrong for him or her to shorten that time (by suicide or careless living, which can never be part of His will for any of us).
We should say with David: "My times are in thy hand" (Psalm 31:15), and seek to live in ways pleasing to Him as long as He allows us to live. We should pray that, when our time is finished, He will enable us to die in a manner that will be "beautiful in his time" (Ecclesiastes 3:11).
Not one of us knows when that ordained "time to die" may be for us, so we must seek daily to "walk in wisdom toward them that are without, redeeming the time" (Colossians 4:5). HMM
h/t: HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH
March 4, 2012
"To every thing there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted." (Ecclesiastes 3:1-2)
In the first eight verses of Ecclesiastes 3 there is a remarkable listing of 28 "times" arranged in 14 pairs of opposites (e.g., "a time to be born and a time to die"). Every timed event is planned by God and has a "purpose" (v. 1), and everything is "beautiful" in God's time for it (v. 11).
Although it is beyond our finite comprehension, it is still bound to be true that the infinite, omnipotent God "worketh all things after the counsel of his own will" (Ephesians 1:11). Even when in our time we may not understand how a particular event can be purposeful or beautiful, we can have faith that if it occurs in God's time for it, it is (Romans 8:28).
The time of our birth is, of course, not under our control, but we can certainly have a part in determining the occurrence of all the other thirteen "times," even the time of death. With the exception of those still living at the time of Christ's return, each of us will eventually die. God has appointed a time for each individual, and it is wrong for him or her to shorten that time (by suicide or careless living, which can never be part of His will for any of us).
We should say with David: "My times are in thy hand" (Psalm 31:15), and seek to live in ways pleasing to Him as long as He allows us to live. We should pray that, when our time is finished, He will enable us to die in a manner that will be "beautiful in his time" (Ecclesiastes 3:11).
Not one of us knows when that ordained "time to die" may be for us, so we must seek daily to "walk in wisdom toward them that are without, redeeming the time" (Colossians 4:5). HMM
h/t: HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH
Sunday, February 26, 2012
Sunday Sermonette
Jesus and the Charge of Blasphemy
February 26, 2012
"Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death." (Mark 14:64)
There are today many liberal theologians who profess to be Christians, but who argue that Jesus was merely a great man, and that He never claimed deity for Himself. But the Sanhedrin and its high priest had no such doubts, for they had heard it from His own lips.
When the high priest asked him directly: "Art thou the Christ, the Son of the Blessed?" Jesus (who had been silent up to that point in His own defense) answered him plainly. "I am," He said: "and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven" (Mark 14:62).
The council immediately voted to condemn Him to death, since blasphemy was considered a capital crime. Two members of the body, Joseph and Nicodemus, had evidently already left, probably because of dismay at what the council was doing (note Luke 23:51; John 7:50-51), but the rest of that august body all agreed.
There is no question that Jesus had already claimed in various indirect ways to be uniquely the Son of God, but this assertion, made in front of all the elders and scribes, was unequivocal and completely clear, giving them the excuse they needed.
They did not believe His claim, of course, but they certainly knew He had made it, and that it constituted blatant blasphemy--a mere man claiming to be the omnipotent, eternal God. So they condemned Him to die.
But it was only blasphemy if it was untrue. He would demonstrate just three days later, once and for all, that His claim was absolute truth. Only the Creator of life could triumph over death, and He has been "declared to be the Son of God with power . . . by the resurrection from the dead" (Romans 1:4). His tomb is empty and He has ascended back to the throne of God, "alive for evermore" (Revelation 1:18). HMM
h/t:HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH
February 26, 2012
"Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death." (Mark 14:64)
There are today many liberal theologians who profess to be Christians, but who argue that Jesus was merely a great man, and that He never claimed deity for Himself. But the Sanhedrin and its high priest had no such doubts, for they had heard it from His own lips.
When the high priest asked him directly: "Art thou the Christ, the Son of the Blessed?" Jesus (who had been silent up to that point in His own defense) answered him plainly. "I am," He said: "and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven" (Mark 14:62).
The council immediately voted to condemn Him to death, since blasphemy was considered a capital crime. Two members of the body, Joseph and Nicodemus, had evidently already left, probably because of dismay at what the council was doing (note Luke 23:51; John 7:50-51), but the rest of that august body all agreed.
There is no question that Jesus had already claimed in various indirect ways to be uniquely the Son of God, but this assertion, made in front of all the elders and scribes, was unequivocal and completely clear, giving them the excuse they needed.
They did not believe His claim, of course, but they certainly knew He had made it, and that it constituted blatant blasphemy--a mere man claiming to be the omnipotent, eternal God. So they condemned Him to die.
But it was only blasphemy if it was untrue. He would demonstrate just three days later, once and for all, that His claim was absolute truth. Only the Creator of life could triumph over death, and He has been "declared to be the Son of God with power . . . by the resurrection from the dead" (Romans 1:4). His tomb is empty and He has ascended back to the throne of God, "alive for evermore" (Revelation 1:18). HMM
h/t:HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH
Sunday, February 19, 2012
Sunday Sermonette
Hallelujah
February 19, 2012
"Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him." (Psalm 68:4)
The name JAH, by which this verse exhorts us to praise the Lord, is a contracted form of Jehovah, or Yahweh, which is the commonly used name of the self-existing, self-revealing God, usually shown as LORD in English. When combined with the Hebrew verb for "praise" (hallal), it becomes "Hallelujah," meaning "Praise ye the LORD!"
It is no coincidence that this word, "Hallelujah," occurs exactly 22 times in the book of Psalms, also known as the book of the Praises of Israel, for there are exactly 22 letters in the Hebrew alphabet, the language which God used to reveal His eternal word (119:89) to man. This serves to remind us that the very purpose of human languages is to praise the Lord who created us and has died to redeem us.
The first occurrence in the psalms of "Hallelujah" is translated as "Praise ye the LORD" and occurs right at the very end of the great psalm extolling God’s creation, the Flood, and providential care of the post-Flood world (see 104:35).
It is noteworthy that the last ten occurrences of "Hallelujah" are at the introduction and closing of each of the last five psalms (146-150). These last five psalms comprise a grand epilogue to the five books of the Psalms, each of which ends with a glorious and eternal doxology (note 41:13; 72:19; 89:52; 106:48; 145:21). The word "praise" occurs more in the book of Psalms than in all the rest of the Bible put together, so it is appropriate that its conclusion should be on such a high note of praise. Finally, the very last verse of the Psalms cries out: "Let every thing that hath breath praise the LORD. Praise ye the LORD" (150:6). Hallelujah! HMM
h/t: HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH
February 19, 2012
"Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him." (Psalm 68:4)
The name JAH, by which this verse exhorts us to praise the Lord, is a contracted form of Jehovah, or Yahweh, which is the commonly used name of the self-existing, self-revealing God, usually shown as LORD in English. When combined with the Hebrew verb for "praise" (hallal), it becomes "Hallelujah," meaning "Praise ye the LORD!"
It is no coincidence that this word, "Hallelujah," occurs exactly 22 times in the book of Psalms, also known as the book of the Praises of Israel, for there are exactly 22 letters in the Hebrew alphabet, the language which God used to reveal His eternal word (119:89) to man. This serves to remind us that the very purpose of human languages is to praise the Lord who created us and has died to redeem us.
The first occurrence in the psalms of "Hallelujah" is translated as "Praise ye the LORD" and occurs right at the very end of the great psalm extolling God’s creation, the Flood, and providential care of the post-Flood world (see 104:35).
It is noteworthy that the last ten occurrences of "Hallelujah" are at the introduction and closing of each of the last five psalms (146-150). These last five psalms comprise a grand epilogue to the five books of the Psalms, each of which ends with a glorious and eternal doxology (note 41:13; 72:19; 89:52; 106:48; 145:21). The word "praise" occurs more in the book of Psalms than in all the rest of the Bible put together, so it is appropriate that its conclusion should be on such a high note of praise. Finally, the very last verse of the Psalms cries out: "Let every thing that hath breath praise the LORD. Praise ye the LORD" (150:6). Hallelujah! HMM
h/t: HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH
Sunday, February 12, 2012
Sunday Sermonette
The Golden Scepter
February 12, 2012
"And it was so, when the king saw Esther the queen standing in the court, that she obtained favour in his sight: and the king held out to Esther the golden sceptre that was in his hand. So Esther drew near and touched the top of the sceptre." (Esther 5:2)
Queen Esther knew she was risking her life when she came unbidden into the presence of the mighty king of Persia in his throne room. Even though she was his favorite wife, he did not know she was a Jew nor that she was hoping to get Haman's terrible order for genocide of the Jews reversed. She knew that it was a capital offense for even a queen to go into the throne room without authorization, and that only the king--by holding out to her his golden scepter--could save her life. But she also knew that she had "come to the kingdom for such a time as this," and so she said: "If I perish, I perish" (4:14, 16). The king, however, did extend his golden sceptre to her, and even said: "What is thy petition? and it shall be granted thee" (5:6).
In a beautiful way, this is also a picture of our own coming to Christ, the King of kings. One does not have to be a queen, however, for "whosoever will" may come (Revelation 22:17), if he has the courage to die to the world and the faith to believe that Christ can save. The Lord Jesus Christ graciously says, to those who come to Him in faith, believing: "And whatsoever ye shall ask in my name, that will I do" (John 14:13).
The invitation is to "whosoever" and the promise is for "whatsoever"! "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Hebrews 4:16). None dared enter the court of the Persian king without being called, but we have been called by our heavenly King, for "a sceptre of righteousness is the sceptre of thy kingdom" (1:8). HMM
h/t: HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH
February 12, 2012
"And it was so, when the king saw Esther the queen standing in the court, that she obtained favour in his sight: and the king held out to Esther the golden sceptre that was in his hand. So Esther drew near and touched the top of the sceptre." (Esther 5:2)
Queen Esther knew she was risking her life when she came unbidden into the presence of the mighty king of Persia in his throne room. Even though she was his favorite wife, he did not know she was a Jew nor that she was hoping to get Haman's terrible order for genocide of the Jews reversed. She knew that it was a capital offense for even a queen to go into the throne room without authorization, and that only the king--by holding out to her his golden scepter--could save her life. But she also knew that she had "come to the kingdom for such a time as this," and so she said: "If I perish, I perish" (4:14, 16). The king, however, did extend his golden sceptre to her, and even said: "What is thy petition? and it shall be granted thee" (5:6).
In a beautiful way, this is also a picture of our own coming to Christ, the King of kings. One does not have to be a queen, however, for "whosoever will" may come (Revelation 22:17), if he has the courage to die to the world and the faith to believe that Christ can save. The Lord Jesus Christ graciously says, to those who come to Him in faith, believing: "And whatsoever ye shall ask in my name, that will I do" (John 14:13).
The invitation is to "whosoever" and the promise is for "whatsoever"! "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Hebrews 4:16). None dared enter the court of the Persian king without being called, but we have been called by our heavenly King, for "a sceptre of righteousness is the sceptre of thy kingdom" (1:8). HMM
h/t: HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH
Sunday, February 5, 2012
Sunday Sermonette
Working by Faith
February 5, 2012
"So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first." (Matthew 20:8)
This parable has long caused perplexity, not only among the workers in the parable, but also among readers ever since. Why would the Lord teach that wages paid for a given type of work should be the same for one hour’s work as for twelve? His only explanation was that it was the owner’s right to do what he wanted with his own money, and that "the last shall be first, and the first last" (v. 16).
He also pointed out to the complaining workmen that he had completely fulfilled his contract with them. Early in the morning, this group of laborers had negotiated their own terms with him, and "he had agreed with the labourers for a penny a day" (v. 2). Those he hired later in the day had said nothing at all about pay, being glad merely to work and willing to trust the lord of the vineyard to treat them fairly. This most probably means that the owner had first approached the early morning workers on the same basis, but they were unwilling to work without a contract, negotiated on their own terms.
This is the difference. The first group insisted on a firm contract, and the owner therefore insisted on honoring it. The others worked by faith, trusting in the lord of the vineyard, knowing him to be a man of integrity and justice. Furthermore, they would have been willing to work all day long on this same basis, but they had no opportunity. They needed the job, and the owner, knowing their needs and their willing hearts, decided to pay them on the basis of what they would have done, had they had the opportunity.
In any case, the parable surely teaches us that our heavenly rewards are not based on quantity of services rendered, but on quality, with full account taken of opportunities, motivation, and trust in the Lord. HMM
h/t: HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH
February 5, 2012
"So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first." (Matthew 20:8)
This parable has long caused perplexity, not only among the workers in the parable, but also among readers ever since. Why would the Lord teach that wages paid for a given type of work should be the same for one hour’s work as for twelve? His only explanation was that it was the owner’s right to do what he wanted with his own money, and that "the last shall be first, and the first last" (v. 16).
He also pointed out to the complaining workmen that he had completely fulfilled his contract with them. Early in the morning, this group of laborers had negotiated their own terms with him, and "he had agreed with the labourers for a penny a day" (v. 2). Those he hired later in the day had said nothing at all about pay, being glad merely to work and willing to trust the lord of the vineyard to treat them fairly. This most probably means that the owner had first approached the early morning workers on the same basis, but they were unwilling to work without a contract, negotiated on their own terms.
This is the difference. The first group insisted on a firm contract, and the owner therefore insisted on honoring it. The others worked by faith, trusting in the lord of the vineyard, knowing him to be a man of integrity and justice. Furthermore, they would have been willing to work all day long on this same basis, but they had no opportunity. They needed the job, and the owner, knowing their needs and their willing hearts, decided to pay them on the basis of what they would have done, had they had the opportunity.
In any case, the parable surely teaches us that our heavenly rewards are not based on quantity of services rendered, but on quality, with full account taken of opportunities, motivation, and trust in the Lord. HMM
h/t: HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH
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