Hints of Redemption
April 15, 2012
"And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." (Genesis 3:15)
When Adam and Eve rebelled against God in the Garden of Eden, God pronounced the dreadful curse on all of His creation, from mankind to the animal and plant kingdoms and even the earth itself (Genesis 3:14-19). From that point on, everything began to die, but at the same time God predicted the coming Redeemer who would set things right.
There are several hints of the coming Redeemer in these early chapters of Genesis. Dr. A. T. Pierson, a Bible scholar of the late 1800s and early 1900s, mentioned an unnamed Hebrew scholar, a Jewish rabbi, who held that the names of the 10 pre-Flood patriarchs (Adam to Noah) formed a redemptive sentence when read together. Keep in mind that certain meanings of some of these names are lost in antiquity, but the exercise is interesting, if not definitive. According to the rabbi, Adam means mankind; Seth is appointed; Enos, mortality; Cainan, wailing for the dead; Mahalaleel, God be praised; Jared, He shall descend; Enoch, a mortal man; Methuselah, dismissing death; Lamech, the weary; Noah, rest. Stringing the translations together yields the following sentence: "Mankind is appointed |to| mortality, wailing for the dead. God be praised. He shall descend, a mortal man, dismissing death, |bringing to| the weary, rest."
Modern scholars prefer Enoch as dedicated man, Methuselah as when he dies, judgment, Lamech (uncertainly) as conqueror, and Cainan (very uncertainly) as humiliation. Our sentence now reads "Mankind is appointed |to| mortality, |bringing| humiliation. God be praised. He shall descend, a dedicated man. When He dies |as| judgment, |He will| conquer, |bringing| rest." JDM
h/t: J D MORRIS, INSTITUTE FOR CREATION RESEARCH
Sunday, April 15, 2012
Sunday, April 8, 2012
Resurrection Sunday Sermonette
The Resurrection and the Believer
April 8, 2012
"And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence." (Colossians 1:18)
The resurrection of Christ is no less crucial to the gospel than the death of Christ. If He did not rise from the dead, then we who believe in Him "are of all men most miserable" (1 Corinthians 15:19).
Christ's resurrection assures us, first of all, of our justification. Speaking of Abraham's faith and the imputation of God's righteousness to him, Paul writes, "For us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justification" (Romans 4:24-25).
God imparts to us the power to serve Him effectively through the resurrection, "that |we| may know . . . what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, Which he wrought in Christ, when he raised him from the dead" (Ephesians 1:18-20). As the passage continues, Paul declares that through the resurrection Christ is now "the head over all things to the church, Which is His body" (vv. 22-23 and also in our text).
In His resurrected and glorified state, Christ continues His ministry to us. "Seeing then that we have a great high priest, that is passed into the heavens. . . . 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 4:14, 16).
Finally, Christ's resurrection assures us that we too will one day be resurrected, if we should die before He returns. "He which raised up the Lord Jesus shall raise up us also by Jesus" (2 Corinthians 4:14). JDM
h/t: J D MORRIS, INSTITUTE FOR CREATION RESEARCH
April 8, 2012
"And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence." (Colossians 1:18)
The resurrection of Christ is no less crucial to the gospel than the death of Christ. If He did not rise from the dead, then we who believe in Him "are of all men most miserable" (1 Corinthians 15:19).
Christ's resurrection assures us, first of all, of our justification. Speaking of Abraham's faith and the imputation of God's righteousness to him, Paul writes, "For us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justification" (Romans 4:24-25).
God imparts to us the power to serve Him effectively through the resurrection, "that |we| may know . . . what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, Which he wrought in Christ, when he raised him from the dead" (Ephesians 1:18-20). As the passage continues, Paul declares that through the resurrection Christ is now "the head over all things to the church, Which is His body" (vv. 22-23 and also in our text).
In His resurrected and glorified state, Christ continues His ministry to us. "Seeing then that we have a great high priest, that is passed into the heavens. . . . 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 4:14, 16).
Finally, Christ's resurrection assures us that we too will one day be resurrected, if we should die before He returns. "He which raised up the Lord Jesus shall raise up us also by Jesus" (2 Corinthians 4:14). JDM
h/t: J D MORRIS, INSTITUTE FOR CREATION RESEARCH
Sunday, April 1, 2012
Sunday Sermonette
Children of Light
April 1, 2012
"For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light." (Ephesians 5:8)
There are a number of beautiful metaphors used in the Bible describing those who have become true "children of God" (1 John 3:10) by the new birth. As children tend to take on the characteristics of their parents as they grow, so God's spiritual children should be growing in the grace of God and the knowledge of God (2 Peter 3:18).
Similarly, Christians are called "children of light, and the children of the day" (1 Thessalonians 5:5). Therefore, as in our text, we should "walk as children of light."
The Lord Jesus spoke of us as "children of the kingdom" in Matthew 13:38. We should, therefore, live and speak as those born into the kingdom of God, and as faithful subjects of the King of kings.
Christ also called us "children of wisdom" (Matthew 11:19), and this surely implies that we should, in our understanding and in our decisions, have "the mind of Christ" who "is made unto us wisdom" (1 Corinthians 2:16; 1:30).
In contrast, note the metaphors applied in the Bible to those who have not (at least not yet) become children of God by being "born again" through faith in the triune God. We ourselves once "were by nature the children of wrath, even as others" (Ephesians 2:3). We--and they--were also called "children of disobedience" (Ephesians 2:2; also in Ephesians 5:6 and Colossians 3:6).
Unbelievers are also called "children of this world" (Luke 16:8), and even "children of the wicked one" (Matthew 13:38) and "children of the devil" (1 John 3:10).
Returning to the metaphor of our text, "if we walk in the light, as he is in the light" (1 John 1:7), then we can no longer "walk in darkness," for we have "the light of life" (John 8:12). HMM
h/t: HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH
April 1, 2012
"For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light." (Ephesians 5:8)
There are a number of beautiful metaphors used in the Bible describing those who have become true "children of God" (1 John 3:10) by the new birth. As children tend to take on the characteristics of their parents as they grow, so God's spiritual children should be growing in the grace of God and the knowledge of God (2 Peter 3:18).
Similarly, Christians are called "children of light, and the children of the day" (1 Thessalonians 5:5). Therefore, as in our text, we should "walk as children of light."
The Lord Jesus spoke of us as "children of the kingdom" in Matthew 13:38. We should, therefore, live and speak as those born into the kingdom of God, and as faithful subjects of the King of kings.
Christ also called us "children of wisdom" (Matthew 11:19), and this surely implies that we should, in our understanding and in our decisions, have "the mind of Christ" who "is made unto us wisdom" (1 Corinthians 2:16; 1:30).
In contrast, note the metaphors applied in the Bible to those who have not (at least not yet) become children of God by being "born again" through faith in the triune God. We ourselves once "were by nature the children of wrath, even as others" (Ephesians 2:3). We--and they--were also called "children of disobedience" (Ephesians 2:2; also in Ephesians 5:6 and Colossians 3:6).
Unbelievers are also called "children of this world" (Luke 16:8), and even "children of the wicked one" (Matthew 13:38) and "children of the devil" (1 John 3:10).
Returning to the metaphor of our text, "if we walk in the light, as he is in the light" (1 John 1:7), then we can no longer "walk in darkness," for we have "the light of life" (John 8:12). HMM
h/t: HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH
Sunday, March 25, 2012
Sunday Sermonette
The Watchful Christian
March 25, 2012
"But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. Take ye heed, watch and pray: for ye know not when the time is. . . . And what I say unto you I say unto all, Watch." (Mark 13:32-33, 37)
Every believer, in all places and times, has been commanded by Christ Himself to watch for His return. Since we cannot know the day nor the hour, we are to be watchful always. There are at least eight references in the New Testament commanding us to watch for His coming.
Many people have tried to calculate the date of Christ's coming. But Jesus said, "In such an hour as ye think not the Son of man cometh" (Matthew 24:44). If anyone "thinks" he has figured out the time, we can be sure that calculation is wrong! If even the Lord Jesus Himself, within the self-limiting confines of His humanity, did not know the time of His return, it is unscriptural and presumptuous for any of us to think we can determine it.
In fact, the very reason for its uncertainty is to stimulate watchfulness on the part of the believer. When a believer starts to "say in his heart, My lord delayeth his coming" (Luke 12:45), there arises a real danger that he will fall into sinful habits.
The daily attitude of "looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ" is a real incentive for one to "live soberly, righteously, and godly, in this present world" (Titus 2:13, 12). "When he shall appear, we shall be like him," John promises, "And every man that hath this hope in him purifieth himself, even as he is pure" (1 John 3:2-3). We should continually "abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming" (1 John 2:28). HMM
h/t: HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH
March 25, 2012
"But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. Take ye heed, watch and pray: for ye know not when the time is. . . . And what I say unto you I say unto all, Watch." (Mark 13:32-33, 37)
Every believer, in all places and times, has been commanded by Christ Himself to watch for His return. Since we cannot know the day nor the hour, we are to be watchful always. There are at least eight references in the New Testament commanding us to watch for His coming.
Many people have tried to calculate the date of Christ's coming. But Jesus said, "In such an hour as ye think not the Son of man cometh" (Matthew 24:44). If anyone "thinks" he has figured out the time, we can be sure that calculation is wrong! If even the Lord Jesus Himself, within the self-limiting confines of His humanity, did not know the time of His return, it is unscriptural and presumptuous for any of us to think we can determine it.
In fact, the very reason for its uncertainty is to stimulate watchfulness on the part of the believer. When a believer starts to "say in his heart, My lord delayeth his coming" (Luke 12:45), there arises a real danger that he will fall into sinful habits.
The daily attitude of "looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ" is a real incentive for one to "live soberly, righteously, and godly, in this present world" (Titus 2:13, 12). "When he shall appear, we shall be like him," John promises, "And every man that hath this hope in him purifieth himself, even as he is pure" (1 John 3:2-3). We should continually "abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming" (1 John 2:28). HMM
h/t: HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH
Sunday, March 18, 2012
Sunday Sermonette
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
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 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
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