Sunday Sermonette

February 26, 2017 Shadows of His Presence “And a man shall be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land.” (Isaiah 32:2)   In the context of this beautiful verse, the “man” is none other than the Lord Jesus Christ. To one who had been traveling in the heat of the desert, such as the Sinai wilderness, nothing was so welcome as the cool shadows behind a great rock in which one could rest for a while from the hardships of the wearying land. The symbol of the shadow is often used in the Old Testament to illustrate the refreshing presence of the Lord.   “He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty” (Psalm 91:1). Wherever His loved ones go, He is there, and our dwelling place is there in His shadow.   There is safety there, also. “Because thou hast been my help, therefore in the shadow of thy wings will I rejoice” (63:7). “He shall cover thee with his feathers, and under his wings shalt thou trust” (91:4). He is the great Eagle as well as the great Rock, and finally also the great Tree. “As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste” (Song of Solomon 2:3).   The shadow of a great rock in a weary land, the shadow of the wings of a great eagle, the shadow of a delightful fruit tree, all of these speak beautifully of the refreshing, protecting, satisfying shadow of His presence. These are the shadows of the Almighty God, who made heaven and Earth, and now holds us in His hand. “I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people” (Isaiah 51:16). HMM h/t: HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH

Sunday Sermonette

February 19, 2017 Naming Names “Their word will eat as doth a canker: of whom is Hymenaeus and Philetus; Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.” (2 Timothy 2:17-18)   Many Christians decry the citing of actual names of those Christian leaders who teach heretical doctrines, saying that such an act is “unloving.” Paul, however, considered it an important evidence of true love to warn against those who would “overthrow the faith of some,” realizing that generalities would be useless.   Not only did Hymenaeus and Philetus make Paul’s list, but so did Demas (2 Timothy 4:10), Alexander the coppersmith (2 Timothy 4:14), the Cretians (Titus 1:12), another Alexander (1 Timothy 1:20), and even Peter (Galatians 2:11-14) when he began to teach legalism. Likewise, John warned against Diotrephes (3 John 1:9) and the Nicolaitans (Revelation 2:6).   On the other hand, Paul was much more generous with name recognition when he was giving out commendations (e.g., Romans 16:1-15;Colossians 4:7-17). We undoubtedly need to follow his example in appreciating by name those who are faithful in teaching and living the truth.   Likewise, we need to be ready and willing to name those individuals, churches, schools, and other organizations that are denying biblical inerrant authority, compromising the doctrine of special creation, requiring humanistic works for salvation, or bringing in other heretical doctrines. We obviously need to be sure of our facts when we do this and also to bring such charges only if motivated by genuine concern for those apt to be led astray if we don’t speak out. But then we must, indeed, “mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them” (Romans 16:17). HMM h/t: HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH

Sunday Sermonette

February 12, 2017
The Golden Scepter
“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 or 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 Sermonette

February 5, 2017 Working by Faith “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 12? 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, 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

Sunday Sermonette

January 29, 2017 Lovingkindness and Tender Mercy “Remember, O LORD, thy tender mercies and thy lovingkindnesses; for they have been ever of old.” (Psalm 25:6)   These beautiful words, “tender mercies” and “lovingkindness,” may sound somewhat old-fashioned in today’s sophisticated jargon, but the divine attributes they represent have been “ever of old” and will continue to characterize our tender and merciful, kind and loving God of all grace forever. Dropping them from our conversation (even in most newer translations of the Bible) is a sad loss that, to some degree, has impoverished our speech and, perhaps, our souls.   Note some of the rich scriptural testimonies associated with them: “[The LORD] redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies” (Psalm 103:4). “Withhold not thou thy tender mercies from me, O LORD: let thy lovingkindness and thy truth continually preserve me” (Psalm 40:11). “Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions” (Psalm 51:1). “Hear me, O LORD; for thy lovingkindness is good; turn unto me according to the multitude of thy tender mercies” (Psalm 69:16).   Other than Proverbs 12:10 (“the tender mercies of the wicked are cruel”), all the occurrences of these two terms, either alone or together, are applied by the translators only to the Lord, never to men (the Hebrew words are rendered by other words in the King James when applied to people). This is beautifully appropriate, for our gracious God is uniquely the God of love and mercy. In spite of the fact that none of us deserve His lovingkindness or tender mercy, “the LORD is gracious, and full of compassion; slow to anger, and of great mercy. The LORD is good to all: and his tender mercies are over all his works” (Psalm 145:8-9). HMM h/t:  HENRY M MORRIS, INSTITUTE FOR CREATION RESEARCH

Sunday Sermonette

January 22, 2017 The Psalm of Life “I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust.” (Psalm 91:2)   This marvelous psalm of life and security follows a psalm of frailty and death (Psalm 90) written by Moses, who may have been the author of this psalm as well. For our devotional study today, attention is called to the change of personal pronoun throughout, implying a dialogue between three speakers.   The psalm begins as a godly teacher, or prophet, or perhaps an angel bestows a benediction upon the believer: “He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty” (Psalm 91:1), ascribing the security of the believer to the character of God.   The believer responds to this blessing by avowing his trust in God and in His character (v. 2).   To the testimony of the believer, the first speaker replies, expounding on the former blessing, detailing the protection provided by God (vv. 3-8) and the blessings of that care. Note, “because thou [the believer] hast made the LORD [Jehovah], which is my [the speaker’s] refuge, even the most High, thy habitation; There shall no evil befall thee, neither shall any plague come nigh thy dwelling. For he shall give his angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone” (vv. 9-12).   At the end, Jehovah Himself responds, confirming all that the speaker has said: “Because he [the believer] hath set his love upon me [Jehovah], therefore will I deliver him: I will set him on high, because he hath known my name. He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him. With long life will I satisfy him, and shew him my salvation” (vv. 14-16). JDM h/t: JD MORRIS, INSTITUTE FOR CREATION RESEARCH

Sunday Sermonette

January 15, 2017 Abraham's Separation Test “Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son.” (Genesis 21:10-11)   After Isaac had been weaned, Sarah noticed Ishmael mocking her and Isaac (Genesis 21:9). During the years since Hagar had given birth to Ishmael (at the insistence of Sarah), Abraham had grown to love Ishmael and had no doubt treated him and Hagar with respect. Now this sudden banishment was demanded under terms that were both harsh and apparently arbitrary.   Nonetheless, God approved because Hagar and Ishmael had become the specific illustration of a distinction between the “flesh” and the “heir” (Genesis 21:12). Although God would take care of Ishmael for Abraham’s sake, Abraham must separate himself and his family from that which would never become part of the Messianic line (Galatians 4:23-31).   The contrast of the two sons is a major teaching in Scripture. Galatians 3:16-29 provides most of the main biblical information. The promise was made to “the seed” (as singular), and the focus is on Christ, not Isaac. All people are under sin and are given the promise by faith. When we believe, we become children of God, in vivid contrast to the “son of the bondwoman.”   That faith is outside of physical relationships, and we become heirs according to the promise. That sacred relationship has been verified by God Himself (Hebrews 6:17-20), making us nothing less than joint-heirs with Jesus Christ (Romans 8:17-21). Thus, all who are heirs can never be connected to the “bondwoman” (Galatians 4:30-31). HMM III h/t: HENRY M MORRIS III, INSTITUTE FOR CREATION RESEARCH