Mindful of the Words
March 28, 2010
"That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour." (2 Peter 3:2)
There has long been a tendency for certain Bible teachers to water down the doctrine of verbal inspiration by arguing that it is the "thoughts" of Scripture that count--not the precise words. They forget that the transmission of specific thoughts requires precise words. Ambiguous language is bound to produce fuzzy thinking and uncertain response.
Thus the apostle Peter, in his last chapter, urged his followers to heed the words written by the Old Testament prophets. And Paul--in his final epistle--stressed that "all Scripture is given by inspiration of God" (2 Timothy 3:16). That is, all the writings are "God-breathed." The "Scripture," of course, means the writings, the actual words written down--they are "God-inspired," not just the concepts.
Similarly John, in his last chapter, warned of the grave danger incurred by anyone who would either "add to" or "take away from," not just the ideas, but "the words of the book of this prophecy" (Revelation 22:18-19). Actually, "he which testifieth these things" was not just John but the glorified Jesus Himself (see Revelation 22:16, 20).
In fact, Jesus frequently quoted passages from the Old Testament, sometimes basing His entire thrust on a single word (e.g., John 10:34, 37; arguing on the basis of the word "gods" in Psalm 82:6). In that connection, He stressed that "the scripture cannot be broken" (John 10:35), referring to the actual words written by Moses and the prophets.
Near the end of His earthly ministry, He made a startling promise: "Heaven and earth shall pass away: but my words shall not pass away" (Mark 13:31). Thus the actual words of the Bible have come ultimately from God, and we do well to learn them and make them a part of our lives. HMM
h/t: Henry M Morris, Institute For Creation Research
Saturday, March 27, 2010
Sunday, March 21, 2010
Sunday Sermonette
Aceldama
March 21, 2010
"And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood." (Acts 1:19)
Never was a tract of land more fittingly named than Aceldama, an Aramaic word meaning "field of blood," for it had been purchased with blood money, "the price of blood" (Matthew 27:6). The purchaser had been Judas (through the "executors" of his estate, as it were, following his suicide), but the blood he sold, to acquire the price of the field, he had deemed "innocent blood."
The miserable thirty shekels of silver which consummated this transaction was the price of a slave in ancient Israel (Exodus 21:32), but this slave was none other than God incarnate, so the thirty pieces of silver--the price set by the religious leaders of Israel--was the price for the sale of God.
The prophet Zechariah, more than 500 years before, had acted out a prophecy of these strange events: "So they weighed for my price thirty pieces of silver . . . a goodly price that I was prised at of them" (Zechariah 11:12-13). Next, according to both prophecy and fulfillment, this blood money was cast down in the temple and then used to buy the potter’s field (Zechariah 11:13; Matthew 27:5, 7-8).
These and many other such details in these accounts constitute a remarkable type and fulfillment of prophecy, and thus a testimony of both divine inspiration and divine foreordination. But, more than that, it is a striking picture of the price of our salvation, for the "field of blood" typifies that great field is the world (Matthew 13:38) and Christ is the man who, searching for "treasure hid in a field . . . selleth all that he hath, and buyeth that field" (Matthew 13:44). All that He had--the very blood of His life--was willingly shed that we, dead in sins and hidden in the world, might be "purchased with his own blood" (Acts 20:28). HMM
h/t: Henry M Morris, Institute For Creation Research
March 21, 2010
"And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood." (Acts 1:19)
Never was a tract of land more fittingly named than Aceldama, an Aramaic word meaning "field of blood," for it had been purchased with blood money, "the price of blood" (Matthew 27:6). The purchaser had been Judas (through the "executors" of his estate, as it were, following his suicide), but the blood he sold, to acquire the price of the field, he had deemed "innocent blood."
The miserable thirty shekels of silver which consummated this transaction was the price of a slave in ancient Israel (Exodus 21:32), but this slave was none other than God incarnate, so the thirty pieces of silver--the price set by the religious leaders of Israel--was the price for the sale of God.
The prophet Zechariah, more than 500 years before, had acted out a prophecy of these strange events: "So they weighed for my price thirty pieces of silver . . . a goodly price that I was prised at of them" (Zechariah 11:12-13). Next, according to both prophecy and fulfillment, this blood money was cast down in the temple and then used to buy the potter’s field (Zechariah 11:13; Matthew 27:5, 7-8).
These and many other such details in these accounts constitute a remarkable type and fulfillment of prophecy, and thus a testimony of both divine inspiration and divine foreordination. But, more than that, it is a striking picture of the price of our salvation, for the "field of blood" typifies that great field is the world (Matthew 13:38) and Christ is the man who, searching for "treasure hid in a field . . . selleth all that he hath, and buyeth that field" (Matthew 13:44). All that He had--the very blood of His life--was willingly shed that we, dead in sins and hidden in the world, might be "purchased with his own blood" (Acts 20:28). HMM
h/t: Henry M Morris, Institute For Creation Research
Sunday, March 14, 2010
Sunday Sermonette
Settled in Heaven
March 14, 2010
"For ever, O LORD, thy word is settled in heaven." (Psalm 119:89)
There are yet quite a number of unsettled controversies among Bible scholars as to the original text of certain passages in both Old and New Testaments. In fact, a frequent objection raised to the doctrine of biblical inerrancy is that, since all the original "autographs" have been lost, we can never really be sure of any passage.
It is interesting to speculate on what happened to those manuscripts directly inspired by God and penned by Moses, John, Paul, and the others. It is strange that they all simply disappeared, with not a hint as to their history. If they had been preserved in a church or monastery somewhere, they would soon have become idolatrous objects of worship, so it is probably best they are gone.
But where did they go? The famous "ark of the covenant" similarly vanished at the time of the Babylonian invasion, and many fruitless searches have been conducted for it even in modern times. In this case, however, we do have a remarkable revelation. "And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament" (Revelation 11:19). Evidently, the ark has been translated into heaven! We must realize that heaven is a real place in this eternal physical cosmos. Enoch and Elijah were translated there in their earthly bodies, and Christ is there in His physical resurrection body.
If, perhaps, angels somehow carried the original manuscripts of God’s Word to heaven after enough copies had been made to assure its faithful transmission on earth, placing them there in the ark, like the tablets of the law when it was still on the earth, this would surely give added meaning to our wonderful text verse: "For ever, O LORD, thy word is settled in heaven!" HMM
h/t: Henry M Morris, Institute For Creation Research
March 14, 2010
"For ever, O LORD, thy word is settled in heaven." (Psalm 119:89)
There are yet quite a number of unsettled controversies among Bible scholars as to the original text of certain passages in both Old and New Testaments. In fact, a frequent objection raised to the doctrine of biblical inerrancy is that, since all the original "autographs" have been lost, we can never really be sure of any passage.
It is interesting to speculate on what happened to those manuscripts directly inspired by God and penned by Moses, John, Paul, and the others. It is strange that they all simply disappeared, with not a hint as to their history. If they had been preserved in a church or monastery somewhere, they would soon have become idolatrous objects of worship, so it is probably best they are gone.
But where did they go? The famous "ark of the covenant" similarly vanished at the time of the Babylonian invasion, and many fruitless searches have been conducted for it even in modern times. In this case, however, we do have a remarkable revelation. "And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament" (Revelation 11:19). Evidently, the ark has been translated into heaven! We must realize that heaven is a real place in this eternal physical cosmos. Enoch and Elijah were translated there in their earthly bodies, and Christ is there in His physical resurrection body.
If, perhaps, angels somehow carried the original manuscripts of God’s Word to heaven after enough copies had been made to assure its faithful transmission on earth, placing them there in the ark, like the tablets of the law when it was still on the earth, this would surely give added meaning to our wonderful text verse: "For ever, O LORD, thy word is settled in heaven!" HMM
h/t: Henry M Morris, Institute For Creation Research
Saturday, March 6, 2010
Sunday Sermonette
The Duty of Rejoicing
March 7, 2010
"But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee." (Psalm 5:11)
It may seem strange to think of rejoicing as a Christian duty, but the Scriptures do contain many commands to rejoice, and many of these are given in circumstances of grief or danger, as is the case of our beautiful text verse.
"Rejoice in the Lord always: and again I say, Rejoice" (Philippians 4:4), Paul wrote from a Roman dungeon. In the upper room the night before He was to die on a cross, the Lord Jesus said to His disciples: "These things have I spoken unto you, that my joy might remain in you, and that your joy might be full" (John 15:11). And then He said: "They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service" (John 16:2). But then He said again: "Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full" (John 16:24).
If David could rejoice while fleeing from murderous enemies, if Paul could rejoice while chained unjustly in a Roman prison, if the disciples could experience fullness of joy while facing martyrdom, and if the Lord Himself "for the joy that was set before him endured the cross, despising the shame" (Hebrews 12:2), then our Christian duty of rejoicing in all circumstances may not be such an unseemly command after all.
We can rejoice, as our text reminds us, "because thou defendest them." Furthermore, He Himself provides the joy, for "the fruit of the Spirit is . . . joy" (Galatians 5:22). It is not that the Christian will never know sorrow, for Christ Himself was "a man of sorrows" (Isaiah 53:3). But He also was a man of joy and, in Him, we can be like Him--"as sorrowful, yet alway rejoicing" (2 Corinthians 6:10). HMM
h/t: Henry M Morris, Institute For Creation Research
March 7, 2010
"But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee." (Psalm 5:11)
It may seem strange to think of rejoicing as a Christian duty, but the Scriptures do contain many commands to rejoice, and many of these are given in circumstances of grief or danger, as is the case of our beautiful text verse.
"Rejoice in the Lord always: and again I say, Rejoice" (Philippians 4:4), Paul wrote from a Roman dungeon. In the upper room the night before He was to die on a cross, the Lord Jesus said to His disciples: "These things have I spoken unto you, that my joy might remain in you, and that your joy might be full" (John 15:11). And then He said: "They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service" (John 16:2). But then He said again: "Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full" (John 16:24).
If David could rejoice while fleeing from murderous enemies, if Paul could rejoice while chained unjustly in a Roman prison, if the disciples could experience fullness of joy while facing martyrdom, and if the Lord Himself "for the joy that was set before him endured the cross, despising the shame" (Hebrews 12:2), then our Christian duty of rejoicing in all circumstances may not be such an unseemly command after all.
We can rejoice, as our text reminds us, "because thou defendest them." Furthermore, He Himself provides the joy, for "the fruit of the Spirit is . . . joy" (Galatians 5:22). It is not that the Christian will never know sorrow, for Christ Himself was "a man of sorrows" (Isaiah 53:3). But He also was a man of joy and, in Him, we can be like Him--"as sorrowful, yet alway rejoicing" (2 Corinthians 6:10). HMM
h/t: Henry M Morris, Institute For Creation Research
Sunday, February 28, 2010
Sunday Sermonette
Justified from All Things
February 28, 2010
"And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses." (Acts 13:39)
Many Christians today tend to the doctrine of justification as something too "theological" to deal with. But it simply means "declaring to be righteous" a person who had actually been guilty of some offense. It is the prerogative of the judge trying his case to pronounce innocence or guilt as based on the evidence. In the case of sin against a divine law, "it is God that justifieth" (Romans 8:33), for He is the Judge.
But how can God both "be just, and the justifier" of one who is obviously guilty--as, indeed, we all are, since "all have sinned" (Romans 3:26, 23)? The answer is that we are "justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins." (Romans 3:24-25).
Christ has credited His perfect righteousness to our account and paid the death penalty for all our sins. We are told in the Scripture above cited (Romans 3:24) that we are justified by His grace. Then Romans 5:1 says we are "justified by faith" and Romans 5:9 says we are "justified by his blood." Finally, we are justified by the Holy Spirit. "Ye are washed, . . . sanctified, . . . justified in the name of the Lord Jesus, and by the Spirit of our God" (1 Corinthians 6:11).
And all of this is absolutely guaranteed by Christ's victory over death. "Who was delivered for our offences, and was raised again for our justification" (Romans 4:25). As our text assures us, "all that believe are justified from all things" in the eyes of God. In the eyes of men, however, "by works a man is justified, and not by faith only" (James 2:24). HMM
h/t: Henry M Morris, Institute For Creation Research
February 28, 2010
"And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses." (Acts 13:39)
Many Christians today tend to the doctrine of justification as something too "theological" to deal with. But it simply means "declaring to be righteous" a person who had actually been guilty of some offense. It is the prerogative of the judge trying his case to pronounce innocence or guilt as based on the evidence. In the case of sin against a divine law, "it is God that justifieth" (Romans 8:33), for He is the Judge.
But how can God both "be just, and the justifier" of one who is obviously guilty--as, indeed, we all are, since "all have sinned" (Romans 3:26, 23)? The answer is that we are "justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins." (Romans 3:24-25).
Christ has credited His perfect righteousness to our account and paid the death penalty for all our sins. We are told in the Scripture above cited (Romans 3:24) that we are justified by His grace. Then Romans 5:1 says we are "justified by faith" and Romans 5:9 says we are "justified by his blood." Finally, we are justified by the Holy Spirit. "Ye are washed, . . . sanctified, . . . justified in the name of the Lord Jesus, and by the Spirit of our God" (1 Corinthians 6:11).
And all of this is absolutely guaranteed by Christ's victory over death. "Who was delivered for our offences, and was raised again for our justification" (Romans 4:25). As our text assures us, "all that believe are justified from all things" in the eyes of God. In the eyes of men, however, "by works a man is justified, and not by faith only" (James 2:24). HMM
h/t: Henry M Morris, Institute For Creation Research
Sunday, February 21, 2010
Sunday Sermonette
The God of the Gourd
February 21, 2010
"And the LORD GOD prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd." (Jonah 4:6)
In the brief story of Jonah, the Lord has given us a striking insight into His providential ways with His people. He "prepared" four special instruments for revealing His will and His great concern for the people God wanted to help. Each involved a very ordinary thing, functioning in an extraordinary way (providential miracles, as it were).
First, "the LORD had prepared a great fish" (Jonah 1:17), both to save Jonah from drowning and to enable God to convince him of the urgent necessity of fulfilling the ministry to which He had called him. Then, after he had preached in Nineveh and God had spared the city, Jonah became angry and wanted to die, so "the LORD God prepared a gourd . . . that it might be a shadow over his head" (4:6). Jonah was thankful for this providential shade from the heat, but he was still not thankful for the sparing of Nineveh. Therefore, "God prepared a worm," and by the next day, "it smote the gourd that it withered" (4:7). Furthermore, "God prepared a vehement east wind" (4:8), and the blasting heat angered Jonah more than ever, so that he again wanted to die.
Finally Jonah was able to hear what God was really saying to him in all these circumstances, and he realized the tremendous scope of God’s mercy and compassion for the lost.
As with Jonah, God speaks to us through ordinary things in providential circumstances. Whether by a marvelous deliverance or a comforting provision, a sudden loss or a mighty storm, God leads us into His will and transforms our lives and hearts to conform to His love. "All things work together for good to them that love God, to them who are the called according to his purpose" (Romans 8:28). HMM
h/t: Henry M Morris, Institute For Creation Research
February 21, 2010
"And the LORD GOD prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd." (Jonah 4:6)
In the brief story of Jonah, the Lord has given us a striking insight into His providential ways with His people. He "prepared" four special instruments for revealing His will and His great concern for the people God wanted to help. Each involved a very ordinary thing, functioning in an extraordinary way (providential miracles, as it were).
First, "the LORD had prepared a great fish" (Jonah 1:17), both to save Jonah from drowning and to enable God to convince him of the urgent necessity of fulfilling the ministry to which He had called him. Then, after he had preached in Nineveh and God had spared the city, Jonah became angry and wanted to die, so "the LORD God prepared a gourd . . . that it might be a shadow over his head" (4:6). Jonah was thankful for this providential shade from the heat, but he was still not thankful for the sparing of Nineveh. Therefore, "God prepared a worm," and by the next day, "it smote the gourd that it withered" (4:7). Furthermore, "God prepared a vehement east wind" (4:8), and the blasting heat angered Jonah more than ever, so that he again wanted to die.
Finally Jonah was able to hear what God was really saying to him in all these circumstances, and he realized the tremendous scope of God’s mercy and compassion for the lost.
As with Jonah, God speaks to us through ordinary things in providential circumstances. Whether by a marvelous deliverance or a comforting provision, a sudden loss or a mighty storm, God leads us into His will and transforms our lives and hearts to conform to His love. "All things work together for good to them that love God, to them who are the called according to his purpose" (Romans 8:28). HMM
h/t: Henry M Morris, Institute For Creation Research
Sunday, February 14, 2010
Sunday Sermonette
Love Is Obedience
February 14, 2010
"For this is the love of God, that we keep his commandments: and his commandments are not grievous." (1 John 5:3)
The disciple John is known as that disciple who had a special love for Jesus and vice versa. He was identified as that disciple "whom Jesus loved" (John 20:2). His writings give a clear picture of the love that God has for us, as well as the kind of love we should have in response to Him. John does not identify this type of love as an emotional or sentimental feeling. It is more than affection; it is total obedience to Him, as noted in the following sampling of verses. "If ye love me, keep my commandments" (John 14:15). "But whoso keepeth his word, in him verily is the love of God perfected; hereby know we that we are in him" (1 John 2:5). "And this is love, that we walk after his commandments" (2 John 6). Such a view of love may come as a surprise to some, but it reflects total submission to His kingship. This is the proof of our love for God as seen in our text and elsewhere.
The other side of love is love toward men, and John has much to say of this matter as well. "And this commandment have we from him, That he who loveth God love his brother also" (1 John 4:21). He elsewhere writes "that we love one another" (2 John 5); and "these things I command you, that ye love one another" (John 15:17). Paul even picks up the theme: "Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law" (Romans 13:9-10). In summary, love to man is a principle that works no ill towards one's neighbor, but, in contrast, seeks his greater good. Christ's human half-brother calle d it "the royal law" (James 2:8). Love to God yields obedience to all His commandments. Both kinds of love are mandated by God. "On these two commandments hang all the law and the prophets" (Matthew 22:40). JDM
h/t: J D Morris, Institute For Creation Research
February 14, 2010
"For this is the love of God, that we keep his commandments: and his commandments are not grievous." (1 John 5:3)
The disciple John is known as that disciple who had a special love for Jesus and vice versa. He was identified as that disciple "whom Jesus loved" (John 20:2). His writings give a clear picture of the love that God has for us, as well as the kind of love we should have in response to Him. John does not identify this type of love as an emotional or sentimental feeling. It is more than affection; it is total obedience to Him, as noted in the following sampling of verses. "If ye love me, keep my commandments" (John 14:15). "But whoso keepeth his word, in him verily is the love of God perfected; hereby know we that we are in him" (1 John 2:5). "And this is love, that we walk after his commandments" (2 John 6). Such a view of love may come as a surprise to some, but it reflects total submission to His kingship. This is the proof of our love for God as seen in our text and elsewhere.
The other side of love is love toward men, and John has much to say of this matter as well. "And this commandment have we from him, That he who loveth God love his brother also" (1 John 4:21). He elsewhere writes "that we love one another" (2 John 5); and "these things I command you, that ye love one another" (John 15:17). Paul even picks up the theme: "Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law" (Romans 13:9-10). In summary, love to man is a principle that works no ill towards one's neighbor, but, in contrast, seeks his greater good. Christ's human half-brother calle d it "the royal law" (James 2:8). Love to God yields obedience to all His commandments. Both kinds of love are mandated by God. "On these two commandments hang all the law and the prophets" (Matthew 22:40). JDM
h/t: J D Morris, Institute For Creation Research
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