Calvary Baptist Church

The gospel is about Jesus Christ because He is the Salvation of God. Salvation is deliverance from both the guilt of sin and the power of sin. As Paul stated in verse 17 of chapter one, it was "the power of God for salvation to everyone who believes, the Jew first and also to the Greek."

As noted last week, the theme of Romans is the gospel of God (v. 1). Paul had been set apart to that gospel, which was to be preached in all the world, calling both Jews and Gentiles to faith in Christ. This plan of God became a real problem to the Jews who regarded themselves as the sole people of God. Romans argues that there is no difference for "all have sinned and come short of the glory of God."

Romans is the gateway to the New Testament. It is the longest of Paul's letters, but its significance belongs to its being foundational to Christian doctrine. In this message, we introduce both its author and the book itself.

This message from Luke 23 focuses on the necessity of Jesus' death on the cross. The principle is that victory often comes through great suffering. In this case, kingdom realization required Jesus to suffer death as the wrath of God was released on Him to redeem those who would become citizens of the kingdom.

Jesus died according to the Divine plan (Acts 2:23). His death was carried out by wicked hands. Even though it was the plan of God, the evil of it brought both the Jews and the Romans under the judgment of God. This message documents that truth.

In the text of this sermon, the Jews, having tried Jesus by the Sanhedrin at the home of Caiaphas, the high priest, they too Him to the Roman Procurator, Pilate. They wanted Pilate to execute Him because the Jews were forbidden by the Romans to do so. There are many interesting details unnoticed by English readers that give this incident greater clarity. It was God's plan to have His divine Son offered as the Passover Lamb to redeem His people as stated in Acts 2:22-24.

In this forth section on the consummation of Jesus' earthly life and ministry, Luke documents how the disciples failed Him in the hours before His crucifixion. They fully expected Jesus to restore the kingdom to Israel (Acts 1:6). Thus, they were blind to Judas' betrayal and when Jesus was arrested, they fled to their own homes. Although Peter followed at a distance, He also failed, as Jesus informed him, denying that he knew the Lord. This would all change when Jesus was raised, and the Spirit was poured out upon them.

This third sermon in Luke's final details of Jesus' life cover chapter 22:20-38, in which Jesus prepares His followers for His inevitable arrest and death at the hands of wicked men. In these verses, Jesus warns, assures, informs, and promises that although they will fail Him soon, they will be restored and stand before Him and to sit with Him in the kingdom He was bring in.

What many Gentile readers do not realize is that Jesus' death, resurrection, and the outpouring of the Spirit fulfilled major old covenant Feasts of the Lord--Passover and Pentecost. Jesus, our Passover Lamb (1 Corinthains 5:7, 8) was crucified on the day of preparation to fulfill the type.

The elite ruling class of the Jews were determined to rid themselves of Jesus because He was not playing by their rules. The problem, however, was Jesus' popularity among the people. Satan, however, resolved the problem for them. He entered Judas Iscariot, one of the Twelve, and tempted him to confer with the rulers to betray Him to them in the absence of the people.

Jesus closed His Olivet Discourse by exhorting His followers that there was coming a day of the Lord when judgment would fall on all unbelievers. That day should not catch them distracted by the flesh or the cares of this life. Rather, they should watch and pray so that they might be worthy to stand before the Son of Man.

This message is our last message on Luke's version of the Olivet Discourse. In this message, Jesus clearly warns that generation of the days of vengeance that were coming to end the old covenant era with the destruction of Jerusalem and the Sancturary. Jesus would become the Savior and Judge from that day forward. This message focuses on the troubling statements concluding this chapter.

In this third part of Luke 21, Jesus gave a series of warnings to the disciples. The first was to be careful and not be deceived. There are many errors about the end times, and Jesus wants us to be careful not to be led into error. Then, He cautioned them to not be terrified about the tumult of the times. Finally, He warned those living in and around Jerusalem at the time of the Roman assault on the city and its destruction (a.d. 70). The days ahead, were days of vengeance, as forewarned in Malachi.

In this second part of the discussion of Luke 21, the Olivet Discourse, we see that the destruction of the temple and the city of Jerusalem are a preview of the coming "Day of the Lord" at the end of the age. One of the great problems of our day is the great variety of views on the issue of prophecy. This confusion is due to a great deal of deception. Jesus warned, "See that you are not led astray" (Luke 21:8). Prophecy can be very confusing. We must let the plain teaching guide our understanding of the difficult passages.

All three Synoptic Gospels deal with the Olivet Discourse. The major theme of this passage in Luke is the "days of vengeance" that would come upon the nation of Israel due to their rejection of their King. This message introduces this subject, with the question, did Jesus offer to restore the kingdom to Israel in His triumphal entry?

The final chapters of Luke record Jesus' rejection by the religious authorities in Jerusalem, a necessary Develpoment to insure His death on the cross. The text of this message describes the conflict with Jesus to trick Jesus into saying something they could use against Him but also turn the people against Him also. Jesus proved His authority over them by His ability to shut them down at every turn. What a great Savior!

As Jesus progressed in His final trip to Jerusalem, He gave the parable of the minas (Luke 19:11-27) to inform His followers that the kingdom of God was not to be fully realized at that time. The focus of parable was the duty of His servants during His absence. However, the parable also revealed that He had enemies who refused His authority over them (v. 14). After His Triumphal Entry and cleansing temple ((19:20-48), Jesus' authority was challenged by the Sadducees and the scribes of the Pharisees (20:1-8). In response, Jesus gave the parable of the wicked tenants (Luke 20:9-18). This message focuses on the backstory of their rejection of Him and His rejection of them.

This message is on the Parable of the Minas (pounds, KJV), which Jesus gave to the disciples because they assumed the kingdom would appear immediately (19:11). Jesus corrected them that His main mission as to seek and to save the lost (19:10). He was about to leave to receive the kingdom. His servants would remain to invest His minas for increase (spread the Gospel to the ends of the earth) in His absence. They were also warned that they would give account for their service when He returned.

Jesus entered Jericho and planned to spend the night with Zaccheaus before the difficult climb from the Jordan River to the heights of Zion and Jerusalem. Luke tells us that he encountered a blind man whom He healed there also. This message compares these two men and illustrates the closing verse, that the Son of Man came to seek and to save that which was lost.

On the final trip to Jerusalem, as Jesus and His followers approached Jericho, Jesus gave them, for the third time, the fact that He was going to be taken, abused, turned over to the Gentiles to be crucified. The disciples did not understand this due to their preconceived belief that Jesus was going to Jerusalem to establish the kingdom and the throne of David (see Luke 19:11). Jesus did not want them to understand the truth until after He ascended to the Father's right hand. When the Holy Spirit came upon them, it is amazing to see how their understanding was changed. Just read the book of Acts. On the other hand, the hardness and rebellion of the Jews kept them in the dark for judgment.

Jesus was approached by a wealthy young ruler as He was leaving a village in Galilee. The man asked Him about what good thing he need to do in order to inherit eternal (kingdom) life. Luke used this incident to address the disciples on the cost of discipleship. there were several things in their thinking that required adjustment. What are you trusting to gain eternal life. Listen and learn.

This portion of Luke closes his unique section. In this section, Jesus gives the parable of the Pharisee and a Publican (tax collector). The purpose of the parable was to demonstrate repentance the led to the tax collector's justification as opposed to the prideful self-righteousness of the Pharisee, whose condition place him in danger of eternal condemnation, although he supposed himself to be right with God.

Jesus continued to inform His followers that they must not expect a visible kingdom established by His overthrowing the Gentiles. The kingdom was spiritual and would be in them, as they lived out kingdom principles in the world. The days of this spiritual kingdom would be difficult, but they must not lose heart. To instruct them in this, Jesus told a parable about the persistent widow who won her case before an unrighteous judge.

The Pharisees and the disciples help the belief that Messiah/Christ would bring the kingdom of God back to Israel through military force. Thus, as Jesus neared the end of His public ministry, the Pharisees asked, with distain and derision, when He was going to act and set up the kingdom. Jesus replied to them that His kingdom was not visible but spiritual. This encounter, then, provided Him with the opportunity to address the disciples as to the nature of the kingdom. In this, He warned them that the days coming after His ascension would be difficult. Nevertheless, they were to persist in His will until the day He would return to judge the world.

What does Jesus mean when he referred to the servant in Luke 17-10 as unworthy or unprofitable servant. Actually, the idea is that the servant has not added anything or profited his master but has only accomplished what was expected of him. Jesus stressed that His followers are servants of God who are expected to do the will of God.

This passage continues Lukes's discussion of the rising conflict between Jesus and the Jews. The issue is aimed at the disciples, warning them that His enemies are their enemies as well. They were to pay careful attention to themselves in their dealings with others.

What does Jesus mean when he referred to the servant in Luke 17:10 as unworthy or unprofitable servant. Actually, the idea is that the servant has not added anything or profited his master but has only accomplished what was expected of him. Jesus stressed that His followers are servants of God who are expected to do the will of God.

This passage continues Lukes's discussion of the rising conflict between Jesus and the Jews. The issue is aimed at the disciples, warning them that His enemies are their enemies as well. They were to pay careful attention to themselves in their dealings with others.

The story of the rich man and Lazarus was given to inform the Pharisees -who were lovers of money, v. 14, identifying them with the rich man-, of their eternal state. They refused to hear the words of Jesus, which were not mere human words and opinions. Jesus was the divine Word from God, making His words, truly, the Word of God.-The Story also informs the reader of the place where OT people went after death. It was a temporary place because the saved were transferred to glory after Jesus' death -Ephesians 4-8, 9-. Those in torment, the unsaved, will remain there until the Great White Throne Judgment -Revelation 20-14, 15-, after which they will be cast into the Lake of Fire to suffer eternally.

The story of the rich man and Lazarus was given to inform the Pharisees (who were lovers of money, v. 14, identifying them with the rich man), of their eternal state. They refused to hear the words of Jesus, which were not mere human words and opinions. Jesus was the divine Word from God, making His words, truly, the Word of God.The Story also informs the reader of the place where OT people went after death. It was a temporary place because the saved were transferred to glory after Jesus' death (Ephesians 4:8, 9). Those in torment, the unsaved, will remain there until the Great White Throne Judgment (Revelation 20:14, 15), after which they will be cast into the Lake of Fire to suffer eternally.

Jesus' words were often difficult for some listeners. However, hearing His words in faith and obedience are necessary to enter the kingdom of God -John 6-66-. In Luke 16, the Pharisee's had issues with Jesus' words -16-14- that He spoke in verses 9-13. Jesus responded to them in the text of this message. He accused them of false expectations and making money their idol. If one claims to be a Christian but justifies a sinful lifestyle under the guise of mere profession and assumption that God's grace will cover him, he is a liar and lost.

Jesus' words were often difficult for some listeners. However, hearing His words in faith and obedience are necessary to enter the kingdom of God (John 6:66). In Luke 16, the Pharisee's had issues with Jesus' words (16:14) that He spoke in verses 9-13. Jesus responded to them in the text of this message. He accused them of false expectations and making money their idol. If one claims to be a Christian but justifies a sinful lifestyle under the guise of mere profession and assumption that God's grace will cover him, he is a liar and lost.

After giving the parable directed at the grumbling Pharisees -15-1-31-, Jesus turned to the disciples and gave them a parable -16-1-13-. Luke used chapters 13-16 to contrast those who believed themselves fit for the kingdom of heaven. First, He dealt with those who supposed that they were kingdom citizens, the Jews of Jesus' day. Jesus plainly told them that they were excluded -13-28-. Shifting His attention to His followers, He taught them the necessity of focusing on their being received into the eternal kingdom -the age to come- to govern their living in this age. He argued that they must be worldly wise as -children of light,- which. sadly, found them short when compared to the shrewdness of the -sons of this age.-

After giving the parable directed at the grumbling Pharisees (15:1-31), Jesus turned to the disciples and gave them a parable (16:1-13). Luke used chapters 13-16 to contrast those who believed themselves fit for the kingdom of heaven. First, He dealt with those who supposed that they were kingdom citizens, the Jews of Jesus' day. Jesus plainly told them that they were excluded (13:28). Shifting His attention to His followers, He taught them the necessity of focusing on their being received into the eternal kingdom (the age to come) to govern their living in this age. He argued that they must be worldly wise as "children of light," which. sadly, found them short when compared to the shrewdness of the "sons of this age."

Luke 15 and 16 contain material unique to Luke. Chapter 15 contains a single parable told in three stories, the lost sheep, the lost coin, and the lost son. The stories were Jesus' response the grumbling Pharisees that He received sinners and ate with them. The parable reveals the motivation of the Savior in seeking out the lost that there would be great joy in heaven. The Pharisees might grumble, but the Father rejoices over one sinner who repents.

Luke 15 and 16 contain material unique to Luke. Chapter 15 contains a single parable told in three stories, the lost sheep, the lost coin, and the lost son. The stories were Jesus' response the grumbling Pharisees that He received sinners and ate with them. The parable reveals the motivation of the Savior in seeking out the lost that there would be great joy in heaven. The Pharisees might grumble, but the Father rejoices over one sinner who repents.

In the first part, we introduced the context of John 3-16, which is often neglected. This verse is not a stand-alone verse as many take it. It, rather, sums up the discussion of Christ as the Son of Man -vv. 13-15-. It does not present the gospel but declares the purpose of God in sending His Son into the world.

In the first part, we introduced the context of John 3-16, which is often neglected. This verse is not a stand-alone verse as many take it. It, rather, sums up the discussion of Christ as the Son of Man -vv. 13-15-. It does not present the gospel but declares the purpose of God in sending His Son into the world.

In the first part, we introduced the context of John 3:16, which is often neglected. This verse is not a stand-alone verse as many take it. It, rather, sums up the discussion of Christ as the Son of Man (vv. 13-15). It does not present the gospel but declares the purpose of God in sending His Son into the world.

This message shows how God loved the world, that is, His created order, the cosmos. We plan to take two messages for this. The first deals with the context, both immediate and remote, to show how John reveals Jesus, the last Adam, as God's means to fulfill what the first Adam failed to do. The second Adam was corporate, the nation of Israel. Israel also failed to expand Eden to the ends of the Earth. In light of these failures, Jesus came to become the new temple and the new nation.

This message shows how God loved the world, that is, His created order, the cosmos. We plan to take two messages for this. The first deals with the context, both immediate and remote, to show how John reveals Jesus, the last Adam, as God's means to fulfill what the first Adam failed to do. The second Adam was corporate, the nation of Israel. Israel also failed to expand Eden to the ends of the Earth. In light of these failures, Jesus came to become the new temple and the new nation.

This message shows how God loved the world, that is, His created order, the cosmos. We plan to take two messages for this. The first deals with the context, both immediate and remote, to show how John reveals Jesus, the last Adam, as God's means to fulfill what the first Adam failed to do. The second Adam was corporate, the nation of Israel. Israel also failed to expand Eden to the ends of the Earth. In light of these failures, Jesus came to become the new temple and the new nation.

Jesus placed three requirements on those who would come to Him to be His disciple or student. The disciple must hate father, mother, wife, children, brothers, sisters, and his own life. Hate, as we show in the message, means rejecting the pressures of family and self in order to make Jesus Lord of all and to follow Him without regard to anything else. It to bear one's cross, a willingness to suffer, even to death, for the glory of Christ It is also to surrender all rights to what one possesses and to become a steward of them, not the owner. Jesus must be Lord of every aspect of one's life.

Jesus placed three requirements on those who would come to Him to be His disciple or student. The disciple must hate father, mother, wife, children, brothers, sisters, and his own life. Hate, as we show in the message, means rejecting the pressures of family and self in order to make Jesus Lord of all and to follow Him without regard to anything else. It to bear one's cross, a willingness to suffer, even to death, for the glory of Christ It is also to surrender all rights to what one possesses and to become a steward of them, not the owner. Jesus must be Lord of every aspect of one's life.

Luke places the Lord's discussion on the cost of following Him right after His parable of the great banquet. One can see the connection between the two sections by noting the language used. Jesus summarized the section by noting that salt is good, but if it has lost its potency, it cannot be restored nor is it of any use. The issue is that claiming to follow Christ, but actually living for oneself spoils one's worth either to himself or the kingdom.

Luke places the Lord's discussion on the cost of following Him right after His parable of the great banquet. One can see the connection between the two sections by noting the language used. Jesus summarized the section by noting that salt is good, but if it has lost its potency, it cannot be restored nor is it of any use. The issue is that claiming to follow Christ, but actually living for oneself spoils one's worth either to himself or the kingdom.

Jesus placed three requirements on those who would come to Him to be His disciple or student. The disciple must hate father, mother, wife, children, brothers, sisters, and his own life. Hate, as we show in the message, means rejecting the pressures of family and self in order to make Jesus Lord of all and to follow Him without regard to anything else. It to bear one's cross, a willingness to suffer, even to death, for the glory of Christ It is also to surrender all rights to what one possesses and to become a steward of them, not the owner. Jesus must be Lord of every aspect of one's life.

Luke places the Lord's discussion on the cost of following Him right after His parable of the great banquet. One can see the connection between the two sections by noting the language used. Jesus summarized the section by noting that salt is good, but if it has lost its potency, it cannot be restored nor is it of any use. The issue is that claiming to follow Christ, but actually living for oneself spoils one's worth either to himself or the kingdom.

Parables contain symbolism to convey spiritual truth to those who have eyes to see and ears to hear. Jesus gave the parable of the great banquet in response to an invited guest who understood Jesus' words and exclaimed, -Blessed is everyone who will eat bread in the kingdom of God-- -Luke 14-15-. The parable Jesus gave defines who the -everyone- is, and how they are brought into the banquet. Sadly, those originally invited, the Jews, refused -save the elect remnant-. Nevertheless, the Father intends that His banquet will be filled. This is the work of the gospel in this age until Jesus comes again.

Parables contain symbolism to convey spiritual truth to those who have eyes to see and ears to hear. Jesus gave the parable of the great banquet in response to an invited guest who understood Jesus' words and exclaimed, -Blessed is everyone who will eat bread in the kingdom of God-- -Luke 14-15-. The parable Jesus gave defines who the -everyone- is, and how they are brought into the banquet. Sadly, those originally invited, the Jews, refused -save the elect remnant-. Nevertheless, the Father intends that His banquet will be filled. This is the work of the gospel in this age until Jesus comes again.

Parables contain symbolism to convey spiritual truth to those who have eyes to see and ears to hear. Jesus gave the parable of the great banquet in response to an invited guest who understood Jesus' words and exclaimed, "Blessed is everyone who will eat bread in the kingdom of God!" (Luke 14:15). The parable Jesus gave defines who the "everyone" is, and how they are brought into the banquet. Sadly, those originally invited, the Jews, refused (save the elect remnant). Nevertheless, the Father intends that His banquet will be filled. This is the work of the gospel in this age until Jesus comes again.