Podcasts about chafer

     By promoting the gospel and biblical teaching, the church disrupts Satan's domain of darkness by calling out of it a people for God. By learning God's Word, Christians can identify worldly conversations and activities and either avoid them or seek to redirect them by interjecting biblical truth, which should never be done in hostility. When sharing God's Word with others it's proper to know that not everyone wants to hear God's truth, and even though we may not agree with them, their personal choices should be respected (Matt 10:14; Acts 13:50-51). We should never try to force the gospel or Bible teaching on anyone, but be willing to share when opportunity presents itself. At times this will bring peace, and other times cause disruption and may even offend. In this interaction, the growing Christian must be careful not to fall into the exclusion trap, in which the worldly person (whether saved or lost) controls the content of every conversation, demanding the Christian only talk about worldly issues, as Scripture threatens his pagan presuppositions. Having the biblical worldview, the Christian should insert himself into daily conversations with others, and in so doing, be a light in a dark place. He should always be respectful, conversational, and never have a fist-in-your-face attitude, as arrogance never helps advance biblical truth (2 Tim 2:24-26). The worldly-minded person may not want to hear what the Christian has to say, but he should never be under the false impression that he has the right to quiet the Christian and thereby exclude him from the conversation.      As we grow spiritually and walk with God, learning and living His Word (2 Tim 2:15; 3:16-17), we stand in opposition to Satan's world-system and sow the seeds of spiritual insurrection in the lives of those who live and walk in his kingdom of darkness. We disrupt Satan's kingdom when we share the gospel, “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). When anyone places their faith in Christ, trusting solely in Him as Savior, they are forgiven all their sins (Acts 10:43; Eph 1:7), gifted with eternal life (John 3:16; 10:28), and the righteousness of God (Rom 4:1-5; 5:17; 2 Cor 5:21; Phil 3:9). They are rescued from Satan's enslaving power, as God liberates them from the “domain of darkness” and transfers them into “the kingdom of His beloved Son” (Col 1:13). The gospel is the only way a person can be delivered from spiritual slavery; “for it is the power of God for salvation to everyone who believes” (Rom 1:16). Once saved, we seek to influence the thoughts and lives of other Christians through fellowship (Heb 10:23-25), prayer (Jam 5:16), edification (Eph 4:29), encouragement (1 Th 5:11), love (1 Th 4:9; cf. Eph 4:14-15), and words of grace (Col 4:6). The Sin Nature Within Us      If the devil were a broadcaster sending out his signal through the world, the sin nature in every person is that internal receiver that is always tuned to welcome his message. The sin nature, sometimes called “the flesh” (Gal 5:17, 19) or “old self” (Rom 6:6; Col 3:9), has a natural affinity for Satan's values and his world-system. More so, the sin nature is not eradicated from the believer during his time on earth, nor is it ever reformed, as though it can be made to love God.       Everyone knows what it's like to walk in the flesh, according to the sin nature, but only the Christian knows what it's like to walk in the Spirit, assuming he's growing in his walk with the Lord. Paul wrote, “For the flesh [sin nature] sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you [the Christian] may not do the things that you please”  (Gal 5:17). Concerning Galatians 5:17, MacDonald writes: "The Spirit and the flesh are in constant conflict. God could have removed the fleshly nature from believers at the time of their conversion, but He did not choose to do so. Why? He wanted to keep them continually reminded of their own weakness; to keep them continually dependent on Christ, their Priest and Advocate; and to cause them to praise unceasingly the One who saved such worms. Instead of removing the old nature, God gave us His own Holy Spirit to indwell us. God's Spirit and our flesh are perpetually at war, and will continue to be at war until we are taken home to heaven. The believer's part in the conflict is to yield to the Spirit."[1]      The sin nature is resident in every person; both saved and unsaved, and is the source of internal temptation. According to Wiersbe, “The flesh refers to that fallen nature that we were born with, that wants to control the body and the mind and make us disobey God.”[2] Since the fall of Adam, every person is born with a sin nature, and it is this nature that internally motivates men to rebel against all legitimate forms of authority, both human and divine. At the moment of salvation, God the Holy Spirit indwells us and gives us a new nature that, for the first time in our lives, has the capacity and desire to obey God. Because the sin nature is not removed from the believer after salvation, the believer begins to experience conflict within (Gal 5:17; Rom 7:14-23). Chafer states, “The presence of two opposing natures (not two personalities) in one individual results in conflict.”[3] Wiersbe adds: "The old nature (which has its origin in our physical birth) fights against the new nature which we receive when we are born again (Gal 5:16–26). No amount of self-discipline, no set of man-made rules and regulations, can control this old nature. Only the Holy Spirit of God can enable us to “put to death” the old nature (Rom 8:12–13) and produce the Spirit's fruit (Gal 5:22–23) in us through the new nature."[4] Lightner states: "Torn inside with desires to do that which we know is evil and new desires to please God, we experience the rage of the battle. The internal conflict manifests itself in everyday life as the believer is tempted to sin. The source of this conflict is the old sin nature, which is the root cause of the deeds of sin. In the conflict the believer is not passive. He has a vital role in determining to whom he will give allegiance—the old nature or the new nature. From the moment a sinner trusts Christ, there is a conflict in his very being between the powers of darkness and those of light. The one who has become a member of the family of God now faces conflicts and problems that he did not have before."[5]      As Christians, we are directed to “lay aside the old self…and put on the new self which in the likeness of God has been created in righteousness and holiness of the truth” (Eph 4:22, 24). Since we have been “born again” and given new life (1 Pet 1:3, 23), the sin nature no longer has domineering power over us, and we can choose a life of righteousness (Rom 6:5-13). As we grow spiritually, we will be transformed from the inside out and gradually become more and more righteous as we walk with God. Sinless perfection will not be attained until we leave this world, by death or by Rapture, and are “conformed to the image of His Son” (Rom 8:29), who will “transform the body of our humble state into conformity with the body of His glory” (Phil 3:21). Until then, we are commanded to “put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts” (Rom 13:14). We do this by choosing to live according to the Spirit's guiding, and starving the monster that is our sin nature. To “make no provision for the flesh” means we stop exposing ourselves to the things of the world that excite the flesh and lead to sinful behavior. The positive action is to grow spiritually with biblical teaching (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), Christian fellowship (Heb 10:23-25), selfless living (Phil 2:3-4), prayer (1 Th 5:17), worship (Heb 13:15), and doing good (Gal 6:10; Heb 13:16). It is only by spiritual growth and drawing closer to God that we learn to glorify the Lord and live in righteousness.      Though the Christian will struggle all his life with his two natures, he also knows the victory is already won. The sin nature has been defeated and its strength diminished because of the believer's union with Christ (Rom 6:6, 11). At his resurrection, the Christian is guaranteed a new body in heaven that is free from the sin nature as it will be just the like body of our Lord Jesus (Phil 3:20-21), for “We know that when He appears, we will be like Him” (1 John 3:2), and “in Him there is no sin” (1 John 3:5).      The believer's focus must be on daily—moment-by-moment—spiritual growth, allowing the Holy Spirit to produce His fruit in their life (Gal 5:22-23) while resisting the flesh by making no provision for it (Rom 13:14). This includes guarding against worldly influences that stimulate the sin nature and choosing instead to grow in the grace and knowledge of the Lord (2 Pet 3:18). While sinless perfection will not be attained until the believer is glorified, we are called to continually pursue righteousness (2 Tim 3:16-17; Tit 2:11-14), relying on the Holy Spirit (Eph 5:18; Gal 5:16), who supplies the power to overcome the flesh. Ultimately, the Christian's victory is secured through ongoing dependence on the Holy Spirit, a willing heart, and a steady focus on spiritual growth.      In conclusion, though the battle with the flesh rages on, we do not fight alone or without hope. God has equipped us with everything necessary for life and godliness (2 Pet 1:3). We have His indwelling Spirit (Eph 1:13), His inspired Word (2 Tim 2:16-17), the intercession of Christ (1 John 2:1), and the support of fellow believers to help us stand firm. Our sin nature, though still present, no longer reigns; we are no longer its slaves (Rom 6:6, 14). Each step of faith, each moment of obedience, each act of love, reflects the power of God at work within us. The war may be lifelong, but the outcome is certain. So we press on—not in fear or defeat—but in confident expectation of the day when the struggle will end and we shall see our Savior face to face, fully conformed to His image (1 John 3:2). Until then, let us walk by the Spirit (Eph 5:18; Gal 5:16), live by faith (2 Cor 5:7; Heb 10:38), and abound in the good works prepared for us by our gracious God (Gal 6:10; Eph 2:10). Dr. Steven R. Cook   [1] William MacDonald, Believer's Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1893. [2] Warren Wiersbe, The Bible Exposition Commentary: New Testament, Vol. 2 (Colorado Springs, Col., Victor Publishing, 2001), 18. [3] Lewis S. Chafer, He that is Spiritual (Grand Rapids, Mich. Zondervan Publishing, 1967), 112. [4] Warren Wiersbe, The Bible Exposition Commentary, New Testament, Vol. 2, 480. [5] Robert P. Lightner, Handbook of Evangelical Theology (Grand Rapids, Mich., Kregel Publications, 1995), 206.

     The Bible recognizes Satan's world-system and warns us not to love it. John writes and tells the Christian, “Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world” (1 John 2:15-16). We live in a fallen world, and John's command is intended to warn us of real danger. First, John opens with the negative particle Μὴ Me, which is followed by the Geek verb ἀγαπάω agapao, which is in the imperative mood—the mood of command. The word ἀγαπάω agapao denotes desire or commitment to something or someone. Allen comments on love: "In its essence love is two things: a desire for something and a commitment to something … Whatever it is you desire and whatever you're committed to, that's where your time and resources will go. If you love football, that's where your time and resources will go. If you love hunting or fishing, that's where your time and resources will go. If you love your spouse, you desire to spend time with her and you are committed to her. Love is more than an emotional feeling. Love requires a commitment of time and resources."[1]      John then gives the object we are not to desire or be committed to, namely, the world (τὸν κόσμον). The Greek word κόσμος kosmos is used in Scripture to refer to: 1) the physical planet (Matt 13:35; Acts 17:24), 2) people who live in the world (John 3:16), and 3) the hostile system created and controlled by Satan that he uses to lure people away from God (1 John 2:15-16). It is this third meaning that John has in mind. Hence, the word κόσμος kosmos refers to “that which is hostile to God…lost in sin, wholly at odds with anything divine, ruined and depraved.”[2] Concerning, the word κόσμος kosmos, Allen writes: "Sometimes the word “world” is used to refer to the organized evil system with its principles and its practices, all under the authority of Satan, which includes all teachings, ideas, culture, attitudes, activities, etc., that are opposed to God. A fixation on the material over the spiritual, promotion of self over others, pleasure over principle—these are just a few descriptors of the world system John is talking about. The word “world” here means everything that opposes Christ and his work on earth. Jesus called Satan “the ruler of this world” (John 14:30; 16:11), and Paul called him “the god of this world” (2 Corinthians 4:4). In Luke 16:8 Jesus referred to all unsaved people as “the sons of this world.”[3]      Satan's world-system consists of those philosophies and values that perpetually influence humanity to think and behave contrary to God and His Word. This operating apart from God is first and foremost a way of thinking that is antithetical to God, a way of thinking motivated by a desire to be free from God and the authority of Scripture, a freedom most will accept, even though it is accompanied by all sorts of inconsistencies and absurdities. Chafer writes: "The kosmos is a vast order or system that Satan has promoted which conforms to his ideals, aims, and methods. It is civilization now functioning apart from God-a civilization in which none of its promoters really expect God to share; who assign to God no consideration in respect to their projects, nor do they ascribe any causality to Him. This system embraces its godless governments, conflicts, armaments, jealousies; its education, culture, religions of morality, and pride. It is that sphere in which man lives. It is what he sees, what he employs. To the uncounted multitude it is all they ever know so long as they live on this earth. It is properly styled “The Satanic System” which phrase is in many instances a justified interpretation of the so-meaningful word, kosmos."[4] Lightner adds: "The world is the Christian's enemy because it represents an anti-God system, a philosophy that is diametrically opposed to the will and plan of God. It is a system headed by the devil and therefore at odds with God (2 Cor 4:4). Likewise, the world hates the believer who lives for Christ (John 17:14). The Lord never kept this a secret from his own. He told them often of the coming conflict with the world (e.g., John 15:18-20; 16:1-3; 32-33; cf. 2 Tim 3:1-12). It is in this wicked world we must rear our families and earn our livelihoods. We are in it, yet are not to be a part of it."[5]      Many people who live in Satan's world-system exclude God and Scripture from their daily conversations. Some actively exclude God from their daily lives because they feel He offers nothing of value to them, or they are afraid to mention Him for fear of persecution. Most exclude God passively, in that they just don't think about Him or His Word. This exclusion is true in news, politics, academic communities, work and home life. God is nowhere in their thoughts, and therefore, nowhere in their discussions (Psa 10:4; 14:1). These are the agnostics and atheists. But there are others in Satan's world-system who are very religious, and these are the worst kind of people, because they claim to represent God, when in fact they don't. In the Bible, there were many religious people who spoke in the name of the Lord (Jer 14:14; 23:16-32; Matt 7:15; Acts 13:6; Rev 2:20), claiming to represent Him, even performing miracles (Deut 13:1-4; Matt 24:24; 2 Th 2:8-9; Rev 13:13). The Pharisees, Sadducees and Scribes where this way, and they said of themselves, “we have one Father: God” (John 8:41b). But Jesus saw them for what they really were and said, “You are of your father the devil, and you want to do the desires of your father” (John 8:44a). The religious—like Satan—are blinded by their pride. Humility must come before they will accept God's gospel of grace, and it does no good to argue with them (2 Tim 2:24-26). These false representatives loved to talk about God, read their Bibles, pray, fast, give of their resources, and spent much of their time in fellowship with other religious persons. Theirs is a works-system of salvation, which feeds their pride; giving them a sense of control over their circumstances and others.[6] These false organizations and their teachers appear as godly and righteous, but Paul described them as “false apostles, deceitful workers, disguising themselves as apostles of Christ” (2 Cor 11:13). Though very religious, these are in line with Satan, who operates on corrupt reasoning and is a deceiver. Paul goes on to say, “No wonder, for even Satan disguises himself as an angel of light. Therefore, it is not surprising if his servants also disguise themselves as servants of righteousness, whose end will be according to their deeds” (2 Cor 11:14-15).      The contrast between the growing Christian and the worldly person is stark, as their thoughts and words take them in completely different directions. The growing believer thinks about God and His Word all the time, as “his delight is in the law of the LORD, and in His law he meditates day and night” (Psa 1:2). The word law translates the Hebrew word תּוֹרָה torah, which means law, direction, or instruction. Navigating the highways of this world can be tricky, and the believer needs the direction or instruction God's Word provides. It is our divine roadmap for staying on God's path and getting to the destination He intends.      At the core of Satan's world-system is a directive for mankind to function apart from God, and when obeyed, people produce all forms of evil, both moral and immoral. We should understand that Satan's system is a buffet that offers something for everyone who rejects God, whether that person is moral or immoral, religious or irreligious, educated or simple, rich or poor. Satan is careful to make sure there's even something for the Christian in his world-system, which is why the Bible repeatedly warns the believer not to love the world or the things in the world. We are to be set apart (Col 2:8; Jam 1:27; 4:4; 1 John 2:15-16). Lightner notes, “The world is the Christian's enemy because it represents an anti-God system, a philosophy that is diametrically opposed to the will and plan of God. It is a system headed by the devil and therefore at odds with God (2 Cor 4:4).…It is in this wicked world we must rear our families and earn our livelihoods. We are in it, yet are not to be a part of it.”[7] It is important to understand that we cannot change Satan or his evil program; however, we must be on guard, for it can and will change us if we're not careful to learn and live God's Word.      At the moment of salvation, God the Father “rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col 1:13), and now “our citizenship is in heaven” (Phil 3:20). This transference is permanent and cannot be undone. Once this happens, we are hated by those who remain in Satan's kingdom of darkness. For this reason, Jesus said to His disciples, “If the world hates you, you know that it has hated Me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you” (John 15:18-19; cf. John 16:33; 1 John 3:13). Love and hate in this context should be understood as accept or reject, which can be mild or severe in expression. When praying to the Father, Jesus said, “they are not of the world, even as I am not of the world” (John 17:14b), and went on to say, “I do not ask You to take them out of the world, but to keep them from the evil one” (John 17:15). It is not God's will that we be immediately removed from this world at the moment of salvation, but left here to serve as His representatives to the lost, that we “may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” (1 Pet 2:9). We are not to participate in worldly affairs that exclude God, but are to “walk as children of Light” (Eph 5:8), manifesting the fruit of the Light “in all goodness and righteousness and truth, trying to learn what is pleasing to the Lord” (Eph 5:9-10), and we are told, “do not participate in the unfruitful deeds of darkness, but instead even expose them” (Eph 5:11).      The growing Christian faces real struggles as Satan's world system seeks to press him into its mold, demanding conformity, and persecuting him when he does not bend to its values. The world-system not only has human support, but is backed by demonic forces that operate in collaboration with Satan. Scripture tells us “our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph 6:12). The battlefront is more than what is seen with the human eye and is driven by unseen spiritual forces. As Christians living in the world, we are to be careful not to be taken “captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ” (Col 2:8). Realizing the battleground is the mind, we are to think biblically in everything, which is our only safeguard against the enemy (2 Cor 10:3-5).      As Christians we face situations every day in which we are pressured to compromise God's Word. We face difficulties at work, school, home, or other places, in which we are confronted by worldly-minded persons, both saved and unsaved, who demand and pressure us to abandon our biblical values. There is room for personal compromise where Scripture is silent on a matter; however, where Scripture speaks with absolute authority, there we must never compromise! Wiersbe correctly states, “The world, or world-system, puts pressure on each person to try to get him to conform (Rom 12:2). Jesus Christ was not ‘of this world' and neither are His people (John 8:23; 17:14). But the unsaved person, either consciously or unconsciously, is controlled by the values and attitudes of this world.”[8]      By promoting the gospel and biblical teaching, the church disrupts Satan's domain of darkness by calling out of it a people for God. By learning God's Word, Christians can identify worldly conversations and activities and either avoid them or seek to redirect them by interjecting biblical truth, which should never be done in hostility. When sharing God's Word with others it's proper to know that not everyone wants to hear God's truth, and even though we may not agree with them, their personal choices should be respected (Matt 10:14; Acts 13:50-51). We should never try to force the gospel or Bible teaching on anyone, but be willing to share when opportunity presents itself. At times this will bring peace, and other times cause disruption and may even offend. In this interaction, the growing Christian must be careful not to fall into the exclusion trap, in which the worldly person (whether saved or lost) controls the content of every conversation, demanding the Christian only talk about worldly issues, as Scripture threatens his pagan presuppositions. Having the biblical worldview, the Christian should insert himself into daily conversations with others, and in so doing, be a light in a dark place. He should always be respectful, conversational, and never have a fist-in-your-face attitude, as arrogance never helps advance biblical truth (2 Tim 2:24-26). The worldly-minded person may not want to hear what the Christian has to say, but he should never be under the false impression that he has the right to quiet the Christian and thereby exclude him from the conversation. Dr. Steven R. Cook   [1] David L. Allen, 1–3 John: Fellowship in God's Family, ed. R. Kent Hughes, Preaching the Word (Wheaton, IL: Crossway, 2013), 96–97. [2] Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, p. 562. [3] David L. Allen, 1–3 John: Fellowship in God's Family, 96. [4] Lewis S. Chafer, “Angelology Part 4” Bibliotheca Sacra 99 (1942): 282-283. [5] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review (Grand Rapids, MI: Kregel Publications, 1995), 206. [6] There are many church denominations today that call themselves “Christian”, but who come with a false gospel in which human works are added as a requirement for salvation (i.e., Catholics, Methodists, Church of Christ, Mormons, Jehovah's Witnesses, etc.). [7] Robert P. Lightner, Handbook of Evangelical Theology, p. 206. [8] Warren Wiersbe, The Bible Exposition Commentary, New Testament, Vol. 2, p. 18.

We welcomed Charlie Chafer back to the program for Celestis updates, new missions they offer as memorial spaceflights, lunar missions concerns, potential Mars missions, their deep space mission and more. We talked payloads, rideshare, more and more lunar missions, launch reliability and some on the funeral and cremation side of the business. I do apologize for the poor audio with this program. Read the full summary when it becomes available at www.thespaceshow.com for this date, Friday, Feb. 21, 2025.

     Almost anyone can be used by the Lord to communicate divine revelation. Even a jackass can be the mouthpiece of God (Num 22:28-30). Biblically, Christians are directed to “teach and admonish one another” (Col 3:16), which shows that all believers can teach and counsel one another with the Word of God. Of course, this assumes they've been “constantly nourished on the words of the faith and of the sound doctrine” (1 Tim 4:6), are spiritually mature in their walk with the Lord (Heb 5:14), and can “speak the things which are fitting for sound doctrine” (Tit 2:1). New believers are to “long for the pure milk of the word, so that by it you may grow in respect to salvation” (1 Pet 2:2).      Throughout Scripture, God has used various persons to communicate His Word to others for their instruction and edification. God used mothers and fathers (Deut 6:6-7; Eph 6:4; 2 Tim 1:5; 3:15),[1] wise men (Prov 13:14), noble women (Prov 31:26), older mature women (Tit 2:3), prophets (Deut 4:1; 4:5; Eph 4:11), ruling officials and Levites (2 Ch 17:7-9; Neh 8:7-8), and priests (Lev 10:11; Mal 2:7; Ezra 7:10). In his letter to the Ephesians, Paul listed several communication gifts that Christ gave to His church, saying, “And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers” (Eph 4:11). This is a list of gifted men who are tasked by the Lord to provide education to Christians. Jesus gave these men to His church “for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature person, to the measure of the stature which belongs to the fullness of Christ” (Eph 4:12-13). Christ gave these gifted men to His church to help Christians advance spiritually so that they, in turn, can serve others in their walk with the Lord.      In the New Testament, the apostles were entrusted not only with preaching and evangelism but also with instructing the early church in doctrine and Christian living. For example, the apostle Paul explicitly refers to himself as “a teacher of the Gentiles in faith and truth” (1 Tim 2:7). Paul's ministry involved extensive teaching, as he wrote letters to churches (e.g., Romans, Corinthians, Ephesians) explaining theological doctrines, correcting misunderstandings, and guiding the believers on how to live in accordance with God's will. According to Hoehner: "The apostles include the Twelve, who had the office of apostleship by virtue of being with Christ (Acts 1:21–22) and having been appointed by Him (which would also include Paul; 1 Cor 15:8–9; Gal 1:1; 2:6–9). But “apostles” also included others who were recognized as apostles, such as James (1 Cor 15:7; Gal 1:19), Barnabas (Acts 14:4, 14; 1 Cor 9:6), Andronicus and Junias (Rom. 16:7), possibly Silas and Timothy (1 Th 1:1; 2:7), and Apollos (1 Cor 4:6, 9). This latter group had the gift of apostleship but not the apostolic “office” as did the Twelve and Paul. Apostles, then, were those who carried the gospel message with God's authority. “Apostle” means “one sent as an authoritative delegate.”[2]      In the New Testament, prophets were not only those who received direct revelation from God but also served as teachers of His Word. Their role involved both the foretelling of future events (Acts 11:27-28; 21:10-11) and the forth-telling or proclamation of God's truth, which included explaining and applying existing Scripture. This dual function meant that prophets acted as teachers in the early church, helping believers understand doctrine and the teachings of Christ. The role of prophets as teachers is seen in passages like 1 Corinthians, where Paul said, “One who prophesies speaks to men for edification and exhortation and consolation” (1 Cor 14:3), which were all aspects of instruction and spiritual growth. According to Chafer, “The message of the New Testament prophet is more one of forthtelling than of foretelling. He declares the message of God with exhortation and unto edification and comfort.”[3]      Prophets, by God's guidance, helped to build up the church, teaching what had already been revealed in Scripture while also giving inspired messages. Their role was critical before the completion of the New Testament, as they served as communicators of God's will and truth, similar to how teachers expound upon Scripture today. Hoehner notes, “New Testament prophets were gifts to the church to provide edification, exhortation, and comfort (1 Cor 14:3). They probably revealed God's will to the church when the biblical canon was incomplete. Since the apostles and prophets were foundational, they did not exist after the first generation of believers.”[4] Wiersbe states: "A New Testament prophet is one who proclaims the Word of God (Acts 11:28; Eph 3:5). Believers in the New Testament churches did not possess Bibles, nor was the New Testament written and completed. How, then, would these local assemblies discover God's will? His Spirit would share God's truth with those possessing the gift of prophecy. Paul suggests that the gift of prophecy had to do with understanding “all mysteries and all knowledge” (1 Cor 13:2), meaning, of course, spiritual truths. The purpose of prophecy is “edification, encouragement, and consolation” (1 Cor 14:3). Christians today do not get their spiritual knowledge immediately from the Holy Spirit, but mediately through the Spirit teaching the Word. With the Apostles, the prophets had a foundational ministry in the early church and they are not needed today (Eph 2:20)."[5]      Evangelists in the Bible were primarily focused on proclaiming the gospel and sharing the good news of Jesus Christ, but their role also included teaching. Evangelists were responsible for bringing the message of salvation to unbelievers and helping new converts understand the basics of the Christian faith. In Ephesians 4:11, evangelists are among the list of communication gifts—or gifted persons—God has provided to His church. This shows that their role, like the others listed, was to build up and strengthen the church (Eph 4:12). Evangelists did not just preach a simple message of salvation; they would have needed to teach the foundational truths of the gospel and explain what it meant to live as a disciple of Christ. Philip the evangelist is a good example. In Acts 8, he not only preached the gospel to the Ethiopian eunuch but also explained the meaning of Isaiah 53 and taught about Jesus (Acts 8:26-34). When the eunuch asked Philip about Isaiah 53:7-8, we're told, “Then Philip opened his mouth, and beginning from this Scripture he preached Jesus to him” (Acts 8:35). Philip's role in that encounter included teaching, since he had to guide the eunuch in understanding Scripture.      Pastors and teachers, as listed in Ephesians 4:11, likely refer to one person who functions in two ways.[6] Hoehner believes “they refer to two characteristics of the same person who is pastoring believers (by comforting and guiding) while at the same time instructing them in God's ways (overseers or elders are to be able to teach; 1 Tim 3:2; Tit 1:9).”[7] Daniel Wallace is correct when he states that “all pastors were to be teachers, though not all teachers were to be pastors.”[8] Concerning pastors, Wiersbe states: "Pastor means “shepherd,” indicating that the local church is a flock of sheep (Acts 20:28), and it is his responsibility to feed and lead the flock (1 Pet 5:1–4, where “elder” is another name for “pastor”). He does this by means of the Word of God, the food that nourishes the sheep. The Word is the staff that guides and disciplines the sheep. The Word of God is the local church's protection and provision, and no amount of entertainment, good fellowship, or other religious substitutes can take its place."[9] Dr. Steven R. Cook   [1] The Mosaic Law instructed the parents, saying, “These words, which I am commanding you today, shall be on your heart. You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up (Deut 6:6-7). The phrase, teach them diligently, translates the Hebrew verb שָׁנָן shanan, which means to engrave or chisel on stone. The verb is in the Piel stem, which makes it intensive (i.e., teach diligently). Here, the tongue of the parents is likened to a chisel they keep applying to their children's minds in order to engrave God's Word into their thinking (cf. Prov 6:20-23). Where and when was this activity of training to take place? Moses says, you “shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up” (Deut 6:7b). Sitting suggests times of rest, and walking speaks of activity. When you lie down suggests evening time, and when you rise up suggests the morning hours. These form a double merism which encompass of all of life. In this way, Deuteronomy is aimed at subsequent generations, that they might learn God's will and faithfully transmit it to their children, who will pass it along to their children, and so on. [2] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 634–635. [3] Lewis Sperry Chafer, The Ephesian Letter (New York: Loizeaux Brothers, 1935), 131. [4] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary, 635. [5] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 38. [6] The Granville Sharp rule, which is a Greek grammatical rule, states that when two singular nouns are joined by “kai” and share one article, they refer to the same person or thing. It is not likely that the Granville Sharp rule applies to this passage, since the nouns “pastors” (ποιμένας) and “teachers” (διδασκάλους) are both plural. However, it's possible that the “kai” (and) in Ephesians 4:11 could function as a hendiadys, which is a rhetorical device where two terms are used to express a single idea or a closely connected concept. In this case, “pastors and teachers” (ποιμένας καὶ διδασκάλους) could be understood as describing one group of people with dual functions. If this is the case, “pastors” and “teachers” would be expressing two aspects of the same role. This interpretation aligns with the idea that the primary responsibility of pastors (or shepherds) involves teaching and instructing the flock. This is reinforced by passages such as 1 Timothy 3:2, which states that an overseer (which would include a pastoral role) must be “able to teach” (διδακτικός), and Titus 1:9, which says that an elder must hold “fast the faithful word” so that he can “exhort in sound doctrine and refute those who contradict.” [7] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary, 635. [8] Daniel B. Wallace, Greek Grammar beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids, MI: Zondervan, 1996), 284. [9] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 38.

What is the “secret sauce” that has caused Dallas Theological Seminary to become the largest non-denominational seminary in the world while other Seminaries are closing their doors, and still others are experiencing significant mission drift? In this episode Dr. Weaver shares an article that he wrote, and was published in Dallas Theological Seminary's 100th anniversary edition of the DTS Voice Magazine. The article is entitled: A Desperate Need, A Great Vision, And An Enduring Seminary.

Dr. John Hannah shares the story of the history and legacy of Dallas Theological Seminary. In this episode he discusses the life and lasting impact of Lewis Sperry Chafer, and the inception of Dallas Theological Seminary.

In this engaging conversation, Dr. Reg Grant reflects on the Life and Legacy of Dr. Lewis Sperry Chafer. Dr. Grant shares personal anecdotes about his early years, the discovery of hidden archives, and the profound impact of Chafer's life and work on theological education in general and Dallas Theological Seminary in particular. In this conversation, Dr. Grant reflects on the life and legacy of Dr. Chafer, emphasizing his faith, guidance, and the impact he had on his students and the seminary. The discussion covers Chafer's commitment to prayer, his vision for missions, and the challenges faced by Dallas Theological Seminary in its early days. Personal anecdotes highlight the relationships and mentorship that shaped the seminary's community, as well as the miraculous provisions that sustained it during difficult times. The conversation concludes with insights on the importance of immersing oneself in the character of Christ to lead to a transformed life.

Performance

A college senior applies for internship & tours state of the art Fertility Clinic.By thomas_dean. Subscribe & listen to the Podcast at Steamy Stories. The Western Fertility Clinic:Chapter 1: The Intern.Moving around the examination room naked to keep from shivering, I studied the anatomical illustrations on the wall. "Ms. Warbler," Nurse Rhonda Chafer, a tall, broad shouldered woman in scrubs filled the doorway, "Doctor, will be with you presently." When I pointed to the bundle of clothes in her hands, she assured me, "your clothes will be returned at the end of your tour of the facility."Clothes removed for a perfunctory examination by the nurse, I now awaited Dr. Velour, the operator of a fertility clinic. I had applied for an internship to complete coursework for my degree in Industrial Psychology.The hardboiled female nurse; had her arms cradling the bundle of my street clothing. She apologized for leaving me, "in an unclothed condition." She took a breath. "Ms. Warbler, unfortunately, we're short on those disposable hospital gowns at the moment. They're reserved for patients. Try to make yourself," she paused with as smirk, "as comfortable as possible."I chuckled and replied; "I was sent here as a prospective intern for my college research paper in Industrial Psychology and end up politely plucked of my plumage and palpitating," I made light of my situation.Once Nurse Chafer left the room, I studied the images on the wall which depicted a naked blond woman, smiling as she rubbed her belly through various stages of pregnancy designed to demonstrate the expanding belly and burgeoning breasts.Instinctively, I turned around. A short woman, youngish for a doctor, Eda Velour, smiling pleasantly, arms crossed over her lab coat, stood silently by, observing me. "That's what we do here. We make women who can't or won't manage it the natural way for some reason or another, pregnant. Their reasons would make a fascinating study for your project. Wouldn't it?"In my initial interview with Dr. Velour before the physical, I had been advised, "The clinic has certain privacy and proprietary concerns," Dr. Velour aggressively leaned forward to forcefully assert, "primarily to protect our clientele, but also to protect the business. Virile men, mostly young, college age, many just boys your age; possibly you've seen them about the campus, come here to donate sperm; nubile women come here to be impregnated. You would have to sign a confidentiality agreement, like every employee. In your case, you must surrender editorial control over the contents of your paper."Beginning her examination, Dr. Velour read from her electronic notebook. "Amy Warbler, age 22, Female, Heterosexual, in a relationship, sex 3 or 4 times a week," Dr. Velour looked up, paused to shoot me an evil smile and snickered, "lucky girl. Birth control, preferred position woman on top," the Doctor raised her penciled-in eyebrows noting, "position resolved by wrestling? You may take advantage of our gymnasium to limber up."Gymnasium? I wondered. Where does Dr. Velour hide it? From the street, the clinic appeared to be located in a simple store front."Yes," Dr. Velour commented, "A hearty work out would do you good before you engage in your next round of the battle of the sexes with your partner.""Good exercise, indeed!" I declared. The enthusiasm of my response drew a delayed reaction of momentary shock and amusement when I added, "Jerry likes a stiff challenge.""You're here to study Industrial Psychology up close in a people intensive industry," Dr. Velour, belatedly reacting to my double  entendre with a strained smile, noted."Like you said," I replied with a chuckle, "this business produces people. The women pay to get pregnant. Understanding their motivations could be an important factor in recruiting new business.""Indeed," Dr. Velour agreed. "Can I ask what interested you in performing your internship requirement through the Western Fertility Clinic?""Your Facility," I advised her, "is strategically located between my off-campus apartment and the campus, and within walking distance of both.""Indeed, the role of convenience in making choices, even in the weighty matters of life, boils down to the old saw: location, location, location." Dr. Velour shot me a pleasant smile. "Ok, Nurse Chafer took all the lab work and took your vitals," Dr. Velour, looking down at her electronic notepad, reminded me, "Now, let's get to work. My style of internal examination is different from those you might have experienced." After a pause, Dr. Velour ordered, "Turn around, feet apart, bend at the waist. Nurse lubricated your anal cavity to take a rectal temperature. Just to make things go smoothly," Dr. Velour, a glistening smile sprouting, paused, "I'm going to do it again."I sighed as I steeled myself to send my mind somewhere else. "Despite powerful hands," I, turning my back to the Doctor, recounted, "Nurse Chafer administered a gentle massage with considerable patience." I took a deep breath as my bare feet were gently pushed further apart by a gentle nudge from Dr. Velour's sneakers.I grunted as Dr. Velour announced that "I am conducting a bimanual internal examination of the anal and vaginal cavities." Reflexively, I gasped as I bucked up against her penetrating thumb and fingers."I'm going to," Dr. Velour, leaning over me, implanting her breasts into my back, advised, "palpate your lower abdomen for signs of ovarian, renal or intestinal abnormalities."Hmm, my mind brought me to rolling on the floor with Jerry. When emerging on top, Jerry held me face down for doggy style penetration. Jerry's hands would reach across my belly. "I'm feeling for my cock," he'd whisper, "to jerk myself off inside you."Much like Jerry making love, Dr. Velour, examining me, sent nimble fingers across my pubis. Both hands met inside me long enough to vigorously tease my clit. My breathing became rapid. I ground my ass against her intruding fingers while I softly murmured, "fuck me."I tended to me much louder while I pumped Jerry for his man sap."There," Dr. Velour retracted her fingers slowly softly caressing my clit and vaginal lips on the way out, out, "that didn't hurt a bit. If you're ready for your tour, I'll have the nurse escort you to the employee showers.""Clothes?" I reminded Dr. Velour by holding my hands away from my hips to display my bare body.She promised that "Nurse should see to clothing," I waited for what seemed to be an eternity until the nurse tapped on the door and entered."Ready?" When I requested my clothing, Nurse Chafer touched her notebook and a hidden door behind one of the anatomical charts opened. Though a passageway, we found ourselves upon a steel grated catwalk illuminated by light bulbs dangling from a wire. "First showers," the nurse, pointing to the catwalk, ordered, "shall we go?" Noting my surprise, the nurse added, "Back stage."I sighed when my bare feet touched the steel grid. The nurse chuckling, pointing to either end of the building, "This is called the walk of shame. It connects the lockers with the showers. The fertility clinic is a sterile environment. Employees shower with an antibacterial soap before and after work and in migrating between different zones."Biting my lip, I wondered what had propelled my bare feet forward onto the cold steel grid of the catwalk? Momentarily pausing to look over the rail, I was shocked to see immediately below me the overhead lighting structure for a swimming pool and gym. I looked at my escort in confusion. The clinic's frontage on Western Avenue gave no clue of such an extensive underground operation. Was this an athletic club or a fertility clinic?Nurse Chafer, placing a heavy hand on my shoulder and peering over the rail, noted, "one of the perks offered to the sperm donors, free gymnasium. Some employees use it in their free time. Males exercise with an athletic supporter; swim nude. Females are issued a two-piece.""And genetic male employees who identify as female," I prodded. "Must trans-men wear the jock strap in the gym and swim nude?""The issue of trans-men in the gym has yet to arise," came the curt reply. "Any second thoughts?" the Nurse asked with an evil grin.I sighed. "Going forward isn't solely a question of having already pliantly complied this far. I need this internship to graduate. The incentive of a paycheck is sufficient to endure," I grimaced, "unusual conditions."A bright light, reflecting off glistening tiled walls, shining at the end of the catwalk, marked the showers. "With pressure from local human rights commission upon all employers to provide equality for trans-men," Nurse Chafer explained as we proceeded to the shower. "We don't provide separate lockers or showers for employees reporting in. New employees can be eh; uneasy in the beginning. It wears off."Chuckling at her "interesting choice of words," I suggested, "Guys standing there, drooling at girls; like the silliness in junior high school gym classes.""Some older employees have had more difficulty adjusting," Nurse Chafer positioned me under a spigot, instructing "Stand there." Moving out of the way, the nurse added, "but in this business, we're looking at naked males getting jerked off by a machine and nude females getting eh, stimulated eh, pre-insemination; all day long. Otherwise," the nurse added as soapy water rained down on me, "functional nudity for the coed shower seems ordinary enough."As I toweled off, the nurse handed me a two piece and white athletic socks and sneakers. Holding up top and bottom in front of me and stretching the thong, I remarked, "less than one pass of the shuttle didn't leave much fabric."While I stepped into the thong, the nurse commented, "One size fits all! You'll find the material is very pliable. It expands," she explained while I took a breath to pull the top over my boobs, "to fit most figures."From the employee showers, I was led into the donor's showers where the nurse waived to Alison, a barefoot woman in a skin-tight pastel bikini before we passed down a ramp into the gym. As we passed under the level of the gym's overhead lights, I went blind for a second."You'll get used to it," Nurse Chafer smiled. At the white tiled, gym level we came past three offices. At the first office, the door was closed. The blinds over glass window in the door and the wall were shuttered. The nurse noted, "Dr. Velour's and Dr. Stroker's private office." A smaller office's door was open. "This would be your office. You keep your notes and prepare your paper here. Nothing leaves the building."In the next office, blond-haired Greta, the manager of the gym, rose, muscular thighs flexed, to greet us. "Nurse Chafer, is this our new intern?"Strong arms gripping me, Greta explained, "the gym is a perk for our hearty stallions for a time left unbridled to work off frustration. Employees may workout in their spare time.""Do many employees take advantage of the gym?" I asked."Out of two dozen regular employees," Greta advised, "only two or three, mostly men participate in off duty gymnastic exercise and swimming. What keeps more men on staff away, surprisingly is the nudity. Like patient and donors, to enter the pool, male staff must have body hair depilated. Female patients and employees are welcome but only an occasional woman other than myself or Dr. Velour takes advantage.""Naturally, I suppose. While I'm on the cleaning crew, I suppose I will be working down here, occasionally," I responded."You will be given an hour to record your observations," Greta noted, "and to go over your findings with me or Dr. Velour." Holding her arm out toward the gym, "Shall we tour our state of the art gym?"After a tour of the nicely shined exercise machinery, Greta, taking a few minutes to work dead lifting weights, questioned me, "How much iron do you suppose you can pump?"Transfixed by her powerful deltoids and biceps, I, when prompted, replied, "I never tested myself.""On janitorial staff, you'll have to lift some heavy weights," Greta, spoke without hesitating between reps, "Spend some time working out here. Now, nothing like the pool." Greta stripped off her running shorts and cotton T shirt, revealing a firm body, not an ounce of fat. "Join me," she invited.Nurse Chafer nodded to me to join Greta in the pool. Her glance, searing through the two piece, told me to swim nude. I managed two or three laps. I was standing on the deck covered in a towel shivering with my arms crossed, when Greta triumphantly raised her arms.Leaping out of the pool, Greta did some cartwheels on the deck. Wishing me well with a hug on my project here, Greta assured me, "We'll have some fun together." Palpitating my boobs, Greta whispered, "We'll harden your boobs, firm up that jelly belly and," with a playful whack on the butt, Greta declared, "tighten those muscles of that fleshy derriere!"Back in the shower, rinsing off, I was reminded by Nurse Chafer that in a sterile facility, a shower was required to move between different sections. As I toweled off, I accused Nurse Chafer of "just enjoying watching me naked.""I'm a nurse," Nurse Chafer retorted, "that's my privilege." Throwing me a smock, a thong, loose pantaloons, booties and hood—all a subdued light grey, Chafer noted, "it's a unisex cleaners' uniform."Informed me that the pants were optional, I tossed the pants back. "Jerry and I may wrestle for top position, but still Jerry prefers me to be 100% female. He wears the pants—because I say so."Reflectively, the nurse observed, "Your choice. Employees have a legal right to decide to determine a gender identity.""I've wondered how that works. Suppose a trans-man wants to be impregnated," I, throwing the grey smock over my head, asked, "or a FTM, female-to-male wants to donate sperm?"With a chuckle, the nurse paused to contemplate before formulating her response, "I leave it to the doctors to decide how to deal with the situation in which legal requirements come up against biological impossibility. Perhaps," the nurse's voice turned cheery, "you may play an important role: providing assistance, eh, coming with resolutions, eh, in rummaging through such; er, novel questions."From the employee showers, I was once again in the donor's showers where the nurse waived to Alison, a barefoot woman in that pastel bikini before we passed into male treatment rooms."Generally," the nurse explained, "cleaning in the AM begins here at 5AM. Males are depositing bodily secretions into the treatment rooms from 6AM onward. To prevent spread of disease, each room must be antiseptically cleaned before we open at 6 am and after each use." Escorting me behind the treatment rooms to an observation booth, the nurse suggested, "Let`s, take a peek. Shall we?"A flick of a switch rendered the wall transparent. On the other side of the wall a male was laying face down on a workout bench, muscles tensed, ass burnished red, legs spread across the bench, a darkened face shield enshrouded his head."It's very different from the classical sperm donation clinic," the nurse observed, "Ya know, the places where guys came in to jerk themselves off to pornographic pictures. Here the conditions replicate not only the mechanics of intercourse but also create the warmth of intimacy.""How do you replicate the physical conditions of intercourse?" I asked."The male is comfortably placed, in a sexual position of his choice," Nurse Chafer explained.” Here the male is lying face down; his genitalia is inserted in a sleeve, a thin pouch which is plugged," the nurse lifted her eyebrows and smiled in self-conceit, "into device which simulates the moist warmth and viscosity of a woman's orifice. The machine`s pulsations draw sympathetic responses in the male organs precipitating male orgasm yielding ejaculate.""And the opaque blinder?" I questioned, "aren't men very visual in arousal?""What you call `the blinder' is really a screen which creates a virtual reality either from stock footage or from an original production."

We discuss the value of a seminary education (or the lack of value). We look at a couple of the most oft quoted verses in modern American Evangelicalism in their respective contexts (2 Chronicles 7:14 and Ezekiel 36:26). We carefully note how these passages can't possibly be referring to believers of the current age or the current gospel. Then we note that believers still have an old nature and we encourage all of us to "walk according to the calling to which we have been called" (Ephesians 4:1), and not the calling of other companies.I will clarify in the next podcast, but I quipped "Southern Baptist" after I mentioned Dallas Theological Seminary. DTS was founded by the Chafer brothers (most notable Lewis Sperry Chafer) and is probably the premiere Classic (Acts 2) Dispensationalist Seminary in the USA. The Southern Baptist Convention surely has dispensational pastors, but they take no formal position on the matter.

A new MP3 sermon from Paul Scharf—Friends of Israel is now available on SermonAudio with the following details: Title: Chafer Seminary Conference Presentation Subtitle: WHBC Speaker: Paul Scharf Broadcaster: Paul Scharf—Friends of Israel Event: Conference Date: 3/5/2024 Bible: Genesis 12:1-3; 1 Corinthians 3:11 Length: 16 min.

Joh 15,16 Nicht ihr habt mich erwählt, sondern ich habe euch erwählt und euch dazu bestimmt, dass ihr hingeht und Frucht bringt und eure Frucht bleibt, damit der Vater euch gibt, was auch immer ihr ihn bitten werdet in meinem Namen. (Sch2000) 15,16 Damit die Jüngern gar nicht erst auf den Gedanken kämen, sich entmutigen zu lassen und aufzugeben, erinnerte Jesus sie daran, dass er derjenige sei, der sie »erwählt« hat. Das kann bedeuten, dass er sie zur ewigen Erlösung, zur Jüngerschaft oder zum Fruchtbringen erwählt hat. Er hatte die Jünger für ihre zukünftige Aufgabe eingesetzt. Wir sollen »hingehen und Frucht bringen«. Mit Frucht sind hier die Tugenden eines christlichen Lebens wie Liebe, Freude, Friede usw. gemeint. Frucht kann aber auch für die Menschen stehen, die für den Herrn Jesus Christus gewonnen werden. Zwischen beiden Arten der Frucht besteht ein enger Zusammenhang. Nur wenn wir die erste Art der Frucht bringen, werden wir imstande sein, ebenso die zweite zu bringen. Der Ausdruck »damit eure Frucht bleibe« führt uns zu der Auffassung, dass er hier die Rettung von Menschen gemeint hat. Der Herr erwählte die Jünger, damit sie bleibende Frucht brächten. Er war nicht an bloßen Glaubensbekenntnissen, sondern an wahren Bekehrungen interessiert. L. S. Chafer bemerkt, dass wir in diesem Kapitel wirksames Gebet finden (V. 7), himmlische Freude (V. 11) und bleibende Frucht (V. 16). »Damit, was immer ihr . . . bitten werdet . . .« Das Geheimnis des wirksamen Dienstes ist das Gebet. Die Jünger wurden mit der Zusicherung ausgesandt, dass »der Vater« ihnen gewähren würde, was immer sie in Christi »Namen« erbitten würden. .:: FRAGEN::. Schreib mir! bibelverse@christliche-gewohnheiten.de .:: ANKI ::. ankisrs.net .:: DER KOSTENLOSE VIDEOKURS ::.

Join us as we go through the chapters of his life as a faithful servant of…

Charlie Chafer, CEO of Celestis was back with us for updates on their recent memorial flights on Vulcan and the Astrobotics lunar lander. We talked about their different missions, costs, and lots more including social concerns regarding lunar and celestial burial. Please read the full summary of this program for Sunday, Feb. 25, 2024 at www.thespaceshow.com.

This is a cute beetle.

A new year brings in a new first, a new rocket from United Launch Alliance, the Vulcan Centaur, is due to launch on January 8th and the first private Lunar Lander. So we want to learn more about one of the payloads on board. With that in mind we speak to Charles Chafer, CEO of Celestis Memorial Spaceflights about their second Luna mission and their first deep space Voyager mission.100 Patreons By Show 200: https://www.patreon.com/SpaceandthingsCelestis: https://www.celestis.comCharles Chafer:https://www.linkedin.com/in/charles-chafer-8652684/Countdown to Vulcan:https://www.ulalaunch.com/rockets/vulcan-centaur/countdown-to-vulcanVulcan Payload Blog:https://blog.ulalaunch.com/blog/vulcan-cert-1-payloads-mounted-atop-rocket-for-launch Full show notes: https://spaceandthingspodcast.com/Show notes include links to all articles mentioned and full details of our guests and links to what caught our eye this week.Image Credits: Celestis Memorial SpaceflightsSpace and Things:X: https://www.twitter.com/spaceandthings1Instagram: https://www.instagram.com/spaceandthingspodcastFacebook: https://www.facebook.com/spaceandthingspodcast/Merch and Info: https://www.spaceandthingspodcast.comPatreon: https://www.patreon.com/SpaceandthingsBusiness Enquiries: info@andthingsproductions.comSupport this show http://supporter.acast.com/spaceandthings. Hosted on Acast. See acast.com/privacy for more information.

En este episodio platicamos con Camilla Chafer, autora de varias series de libros, en su mayoría del género de misterio y novelas de detective. Una de sus más célebres series es Lexi Grave Mysteries que, al día de publicación de este episodio, va en su volumen número 16. Son lecturas entretenidas, sencillas y muy agradables para descansar un poco de libros pesados y que exigen demasiado.

     Just prior to crucifixion, a person was scourged with a whip which had thongs that were braided with sharp objects such as nails. As an act of public humiliation, criminals carried their own cross to the place of execution, and once there, were stripped naked before being fastened to the cross, either with rope or nails. Being tied to a cross with ropes was less painful in the beginning, but would leave the victim to hang for a longer period of time, even days, which would make the experience more painful in the end. Some who were tied to the cross are recorded to have lasted for nine days. Nailing a person to a cross was more painful from the beginning and would have led to a quicker death. The body would hang between three to four feet from the ground. Sometimes a soporific was given to the victim to help numb the senses. In Jesus case, it was “wine mixed with myrrh” (Mark 15:23), which our Lord rejected because it would have clouded His thinking (Matt 27:34). In some situations the Romans would break the victim's legs which would hasten death, but according to Scripture, Jesus was already dead by the time the soldiers considered doing this (John 19:32-34). Unger notes, “In most cases the body was allowed to rot on the cross by the action of the sun and rain or to be devoured by birds and beasts.”[1] We know that Joseph of Arimathea, a disciple of Jesus, came to Pilate and asked for Jesus' body, that he might bury it, and Pilate granted his request (Matt 27:57-60). It's most likely that Jesus was crucified in April, AD 33.[2]      The cross of Christ became central to the message of the gospel. The apostle Paul was sent by the Lord Jesus “to preach the gospel, not in cleverness of speech, so that the cross of Christ would not be made void” (1 Cor 1:17). Paul was not concerned with human sophistry, winning arguments, or impressing his audience by means of rhetorical prowess, but merely with presenting the simple message of the cross of Christ, which brings eternal salvation to those who trust in Jesus as their Savior. Paul continued his line of reasoning, saying, “For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God...[and] we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God” (1 Cor 1:18; 23-24). Paul summarized his message when he said, “I determined to know nothing among you except Jesus Christ, and Him crucified” (1 Cor 2:2). The image of a crucified Savior seems entirely foolish to a world that creates its saviors out of strong heroes; strong in the human sense of one who can save himself and others. Jesus is certainly strong; after all, He's God! And He does save forever those who come to Him in faith. However, the humility of the cross, with all its offense and shame, leaves no place for human wisdom or pride; for one must admit it was his sin that placed Messiah on the cross to be judged and die. To come to Jesus as a crucified Messiah requires humility, for one must honestly look at oneself from the divine perspective and admit he is a lost sinner in need of a Savior. A Savior who was willing to lay down His life and bear the punishment of the guilty. This requires truth, to see oneself from the divine perspective as utterly sinful and lost. And it requires humility, to admit one it powerless and cannot save himself from a damnable future to which he is certainly headed. It is the work of Messiah that saves. Nothing more is required. Jesus paid it all. W. E. Vine notes, ‘“The Cross of Christ' does far more than express the fact of the infinite love of God to man in the death of His Son; it exposes the enmity of the human heart against God, reveals the true nature of sin as in the sight of God, and makes known the impossibility of bridging, by any human effort, the chasm that separates unregenerate man from God.”[3]Wendell Johnston adds: "The cross stands at the center of Paul's theology (1 Cor 1:23). He saw this humiliating and cruel instrument in a new light—as the extraordinary opportunity to boast in his Savior (Gal 6:14). The shameful cross stood for everything the world despised and thus His allegiance to Christ separated him from the world. Jesus' death was like a magnet drawing the outcasts of the world to Christ (John 12:32). It makes human wisdom foolish (1 Cor 1:27) and weak people strong (1 Cor 1:25), and it breaks the spirit of the proud and lifts up the meek and humble (1 Cor 1:28). Because of His death Jesus breaks the shackles of those in bondage who believe in Him. The Cross brings peace to those in fear (Heb 2:14–15), and it unites Jews and Gentiles into one body (Eph 2:16). The Cross brought complete fulfillment to the system of the Mosaic Law and did away with all the regulations standing against humanity (Col 2:14–18). Because of the Cross, God gives eternal life to those who believe (Rom 5:18). The Cross, which to the world seemed proof of defeat, became the means of triumph (Col 2:15)."[4]      The cross represents the love of the Father, as “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). And it represents the love of Jesus for us, as Paul wrote of “the Son of God, who loved me and gave Himself up for me” (Gal 2:20b).      Paul saw himself as crucified with Jesus, as he wrote, “I have been crucified with Christ” (Gal 2:20a). The words “crucified with” translates the Greek verb sustauroō (συσταυρόω), which means one is crucified with another. This is used in a literal sense of persons crucified in physical proximity to each other, such as “The robbers who had been crucified with Him”, that is, Jesus (Matt 27:44; cf., Mark 15:32; John 19:32). But Paul uses the word in Galatians 2:20 in a spiritual sense, in which he is identified with Christ on the cross. This same spiritual identification truth is for all who have trusted in Christ as our Savior, for to be “crucified with Christ” means that we are identified with our Lord in His death, burial, and resurrection. God sees us there are the cross, with Christ, dying with Him. Paul states, “our old self was crucified with Him” (Rom 6:6), and “we have died with Christ” (Rom 6:8). Furthermore, we partook of His burial, resurrection, and ascension, for “we have been buried with Him” (Rom 6:4), and “raised up with Christ” (Col 3:1; cf., Eph 2:6a), and even now are seen to be seated “with Him in the heavenly places in Christ Jesus” (Eph 2:6b). Concerning Galatians 2:20, William MacDonald states: "The believer is identified with Christ in His death. Not only was He crucified on Calvary, I was crucified there as well—in Him. This means the end of me as a sinner in God's sight. It means the end of me as a person seeking to merit or earn salvation by my own efforts. It means the end of me as a child of Adam, as a man under the condemnation of the law, as my old, unregenerate self. The old, evil “I” has been crucified; it has no more claims on my daily life."[5] Who Crucified Jesus?      The question is sometimes raised as to who crucified Jesus? According to Chafer, “Closely related to the contrast between the divine and human sides of Christ's death, is the question: Who put Christ to death? As already indicated, the Scriptures assign both a human and a divine responsibility for Christ's death.”[6] According to the testimony of Scripture, Jesus' death on the cross was the result of: 1) God the Father who sent Him, 2) Jesus who willingly went to the cross, 3), Satan who worked through others to help crucify Him, 4) unbelieving Jews, and 5) unbelieving Gentiles. The Bible verses that address the various persons involved in the crucifixion of Jesus are intermixed. That is, a passage might address God the Father and Jesus, or Jews and Gentiles, or Satan and Jews, etc. It is from these Scripture passages that the following categories as recognized. God the Father Sent Christ to Die      Who crucified Jesus? The ultimate answer is God the Father. The Father was motivated by His love for us to save us; therefore, His plan of salvation involved sending His Son into the world to die in our place. The record of Scripture is, “But the LORD was pleased To crush Him, putting Him to grief” (Isa 53:10a), and “God so loved the world, that He gave His only begotten Son” (John 3:16a), and “this Man [Jesus], was delivered over by the predetermined plan and foreknowledge of God” (Acts 2:23a), and Peter, praying to the Father, said, “For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever Your hand and Your purpose predestined to occur” (Acts 4:27-28), and “He who did not spare His own Son, but delivered Him over for us all” (Rom 8:32). Chafer notes, “Human hands might inflict physical suffering and death as any victim would die, but only the hand of God could make Christ a sin offering, or could lay on Him the iniquity of others (2 Cor 5:21; Isa 53:6).”[7] Jesus Willingly Went to the Cross      Though the Father sent Jesus into the world to be an atoning sacrifice for sin, He did not force Him onto the cross. Jesus consented to come into the world and go to the cross and die for us. He voluntarily laid down His life. The writer of Hebrews states, “Therefore, when He comes into the world, He says, ‘Sacrifice and offering You have not desired, but a body You have prepared for Me'” (Heb 10:5). Jesus, in hypostatic union, speaking from His humanity, said, “Behold, I have come (in the scroll of the book it is written of Me) to do Your will, O God” (Heb 10:7). Constable notes, “Jesus was not some dumb animal that offered its life without knowing what it was doing. He consciously, voluntarily, and deliberately offered His life in obedience to God's will.”[8] Jesus' voluntary death on the cross is found in several passages. Jesus said, “I lay down My life for the sheep” (John 10:15), and “no one has taken it away from Me, but I lay it down on My own initiative” (John 10:18). Paul wrote, “Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma” (Eph 5:2), and “Christ also loved the church and gave Himself up for her” (Eph 5:25), and “the Son of God, who loved me and gave Himself up for me” (Gal 2:20), and “who gave Himself for us to redeem us from every lawless deed” (Tit 2:14). The writer to the Hebrews tells us that Christ “offered up Himself” (Heb 7:27; cf., Heb 9:14). Satan Was Instrumental in Jesus' Crucifixion      The very first prophesy related to the cross is found in Genesis, when God told Satan, “I will put enmity between you and the woman, and between your seed and her seed; He shall bruise you on the head, and you shall bruise him on the heel” (Gen 3:15). Concerning Genesis 3:15, Chafer notes, “it is implied that Satan did what he could in the exercise of his power—directly, or indirectly, through human agents—against the Savior.”[9] Satan's seed refers to all those who reject God and Christ and are part of Satan's kingdom of darkness.[10] Jesus said to unbelieving Jews, “You are of your father the devil” (John 8:44), and all unbelievers are “the sons of the evil one” (Matt 13:38). These were used by Satan to help in the crucifixion of Christ. On the night before Jesus' crucifixion, John records, “During supper, the devil had already put into the heart of Judas Iscariot, the son of Simon, to betray Him” (John 13:2). During the meal, Jesus said to His disciples, “Truly, truly, I say to you, that one of you will betray Me” (John 13:21), and “After the morsel, Satan then entered into him. Therefore Jesus said to him, ‘What you do, do quickly'” (John 13:27). Here we observe a coalescence of Satanic and human activity to betray Jesus to those who would crucify Him. In this regard, Satan was the motivating force behind Judas, his willing instrument, to bring about the death of Jesus.[11]      In the Garden of Gethsemane, the chief priests, officers of the temple, and Jewish elders came to arrest Jesus (Luke 22:52a), and He said to them, “While I was with you daily in the temple, you did not lay hands on Me; but this hour and the power of darkness are yours” (Luke 22:53). Those who came physically to “lay hands” on Jesus were the Jewish authorities who conspired to kill Him. God, in His sovereignty, permitted this to happen, because it served His greater purposes to bring about salvation through the cross. But even though it was their hour to act, these men were not acting alone, as Luke's reference to “the power of darkness” demonstrates that Satan was behind them, driving them on as his agents of lies and destruction. Later, Luke would use the term darkness as a symbol of the sphere of Satan's authority (Acts 26:18), as would Paul (Col 1:13). Unbelieving Jews Crucified Jesus      Though it was the Romans who actually placed Jesus on the cross and drove the nails, it was, according to Scripture, unbelieving Jews who conspired and lied about Jesus to have Him crucified (Matt 26:3-4; John 11:53). At the time of Jesus' trial before Pilate, the Jews who were present all shouted, “Crucify Him” (Matt 27:22). God permitted Jesus' crucifixion, both by the Jews and Romans, because it served His greater purpose. Luke recorded Peter, who said, “Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know—this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death” (Acts 2:22-23). Clearly this address was to the “Men of Israel,” who rejected Jesus and “nailed [Him] to a cross by the hands of godless men and put Him to death” (Acts 2:23; cf. Acts 4:10; 5:30; 10:39). In Acts 4:27, Luke recorded that there were “gathered together against Your holy servant Jesus…the peoples of Israel” (Acts 4:27), to crucify Him. Paul wrote about “the Jews, who both killed the Lord Jesus and the prophets” (1 Th 2:14b-15a). Unbelieving Gentiles Crucified Jesus      Though many unbelieving Jews were directly responsible for collaborating in the crucifixion of Jesus, it was Gentiles who actually did the work of placing Him on the cross. That's what Jesus foretold His disciples, saying, “Behold, we are going up to Jerusalem; and the Son of Man will be delivered to the chief priests and scribes, and they will condemn Him to death, and will hand Him over to the Gentiles to mock and scourge and crucify Him, and on the third day He will be raised up” (Matt 20:18-19). It was said of the Roman soldiers, “After they had mocked Him, they took the scarlet robe off Him and put His own garments back on Him, and led Him away to crucify Him” (Matt 27:31). Luke records in Acts, “truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel” (Acts 4:27).      As Christians, we must not see Christ dying at a distant time or place. We should see our own hands driving the nails that put Him there and then lifting the cross. The crucifixion was not only for us, but by us. It was our sin that necessitated His death and judgment. We must see Jesus bearing all our sin and paying the penalty of the Father's wrath that rightfully belongs to us. In May 2006, I wrote the following poem as I thought about the role I played in placing Jesus on the cross. Christ to the Cross (by Dr. Steven R. Cook) I and the Father led Christ to the cross, Together we placed Him there; I pushed Him forward, no care for the cost, His Father's wrath to bear. Christ in the middle not wanting to die, Knelt in the garden and prayed; Great tears of blood the Savior did cry, Yet His Father He humbly obeyed. So He carried His cross down a dusty trail, No words on His lips were found; No cry was uttered as I drove the nails, His arms to the cross were bound. I lifted my Savior with arms spread wide, He hung between heaven and earth; I raised my spear and pierced His side, What flowed was of infinite worth. Like a Lamb to the altar Christ did go, A sacrifice without blemish or spot; A knife was raised, and life did flow, In a basin the blood was caught. Past the incense table and the dark black veil, To that holy of holy places; The blood of Christ was made to avail, And all my sins it erases. Now this Lamb on a cross was a demonstration Of the Father's love for me; For the Savior's death brought satisfaction, Redeemed, and set me free. Now I come to the Savior by faith alone, Not trusting in works at all; Jesus my substitute for sin did atone, Salvation in answer to His call.   Dr. Steven R. Cook   [1] Merrill Frederick Unger et al., “Cross”, The New Unger's Bible Dictionary (Chicago: Moody Press, 1988), 264. [2] See Harold Hoehner's book, Chronological Aspects of the Life of Christ, pages 95-114. [3] W. E. Vine and C. F. Hogg, Vine's Topical Commentary: Christ (Nashville, TN; Dallas; Mexico City; Rio de Janeiro: Thomas Nelson, 2010), 108-109. [4] Wendell G. Johnston, “Cross,” ed. Charles R. Swindoll and Roy B. Zuck, The Theological Wordbook, Swindoll Leadership Library (Nashville, TN: Word Publishing, Inc., 2000), 77–78. [5] William MacDonald, Believer's Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1880. [6] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 49. [7] Ibid., 51. [8] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Heb 10:5. [9] Lewis Sperry Chafer, Systematic Theology, vol. 3, 49. [10] The seed of Satan ultimately relates to the coming Antichrist, who will, during the time of the Tribulation, seek to destroy Israel and prevent the coming of Jesus to rule over the earth. See Arnold Fruchtenbaum's comments on Genesis 3:15 in his book, The Book of Genesis, Ariel's Bible Commentary. [11] On a separate occasion, after Jesus was born, Satan wanted to kill the baby Jesus. The apostle John—operating from divine viewpoint—records that Satan, “stood before the woman who was about to give birth, so that when she gave birth, he might devour her child” (Rev 12:4). But Satan's attack was not direct; rather, King Herod was his tool to accomplish the nefarious deed. Matthew records the account in his Gospel (Matt 2:1-23). Herod was the human agent who wanted to kill Jesus, but Satan was the motivating force behind the attack.

The Spirit's Regeneration, Indwelling, Baptizing, and Sealing Ministry At the moment of salvation, God the Holy Spirit performs several acts for new believers, which include regeneration (John 3:6; Tit 3:5; 1 Pet 1:3), indwelling (John 14:16-17; 1 Cor 3:16; 6:19), baptizing (1 Cor 12:13; Gal 3:27), and sealing (Eph 4:30). Regeneration The word regeneration itself occurs only twice in the Bible (Matt 19:28 and Tit 3:5). In both places the Greek word used is paliggenesia (παλιγγενεσία), which means, “the state of being renewed… [the] experience of a complete change of life, rebirth of a redeemed person.”[1] Regeneration means new believers receive spiritual life at the moment they trust in Christ alone as their Savior. Geisler states, “The new birth of which Jesus speaks is the act of regeneration, whereby God imparts spiritual life to the believer's soul (1 Peter 1:23).”[2] Paul Enns agrees, saying, “Succinctly stated, to regenerate means ‘to impart life.' Regeneration is the act whereby God imparts life to the one who believes.”[3] Ryrie notes: "Although the word regeneration is used only twice in the Bible (Titus 3:5, where it refers to the new birth, and Mt 19:28 where it refers to the millennial kingdom), the concept of being born again is found in other passages, notably John 3. Technically, it is God's act of begetting eternal life in the one who believes in Christ. While faith and regeneration are closely associated, the two ideas are distinct, faith being the human responsibility and the channel through which God's grace is received, and regeneration being God's supernatural act of imparting eternal life."[4] David Anderson adds: "The NT uses a number of different words and images to convey the doctrine of regeneration. The noun palingenesia is used just twice: Matthew 19:28 and Titus 3:5. In Matthew, Jesus is speaking of the regeneration which will occur at His second coming. He refers to setting up His kingdom, placing the twelve over the twelve tribes of Israel, and rewarding those who have sacrificed for His cause. But in Titus 3:5, we have a direct reference to the rebirth of the believer: “Not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit.”[5] To the concept of regeneration, the Greek words anothen (ἄνωθεν) and anagennao (ἀναγεννάω) can be added. Jesus, while speaking to Nicodemus, said, “Truly, truly, I say to you, unless one is born again [anothen] he cannot see the kingdom of God” (John 3:3; cf., John 3:7). The word anothen (ἄνωθεν) generally means “from a source that is above.”[6] That is, from a heavenly source. (At least two English translations, NET & YLT, render the word “from above”). Because Nicodemus confused physical birth with spiritual birth (John 3:4), Jesus clarified His statement, saying, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit” (John 3:6). Jesus was talking about spiritual birth, or regeneration, which comes from the source of heaven. Peter used the Greek word anagennao (ἀναγεννάω) when he wrote about Christians who have been “born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Pet 1:3), and who “have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God” (1 Pet 1:23). The basic meaning of anagennao (ἀναγεννάω) is to “beget again, cause to be born again.”[7] In both instances the word denotes imparting new life. This work of the Spirit is directly related to the believer's salvation. According to Walvoord, “The work of regeneration can be assigned to the Holy Spirit as definitely as the work of salvation can be assigned to Christ.”[8]And the believer's new life is the basis for a new walk with the Lord. Ryrie notes, “Regeneration does not make a man perfect, but it places him in the family of God and gives him the new ability to please his Father by growing into the image of Christ. Fruit from the new nature is proof that regeneration has occurred (1 John 2:29).”[9] Lighter states: "The means by which regeneration is accomplished eliminates all human endeavor. Though personal faith in Christ as Savior is necessary, faith does not produce the new life; it does not regenerate. Only God regenerates. Human faith and divine regeneration occur at the same time, but the one is man's responsibility as he is enabled by the Holy Spirit, and the other is the work of God imparting the divine life."[10] Indwelling The indwelling ministry of the Holy Spirit for every believer was an innovation that was future from the time of Jesus' ministry on earth. Jesus said, “He who believes in Me, as the Scripture said, ‘From his innermost being will flow rivers of living water'” (John 7:38). And John tells us, “But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified” (John 7:39). The Spirit would begin His special ministry on the day of Pentecost, and it would involve His personal indwelling of every believer. Prior to His crucifixion, Jesus spoke of this, saying, “I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you” (John 14:16-17). Notice that Spirit would not only be with them, would be in them. Merrill Tenney writes, “This distinction marks the difference between the Old Testament experience of the Holy Spirit and the post-Pentecostal experience of the church. The individual indwelling of the Spirit is the specific privilege of the Christian believer.”[11] This new indwelling ministry by God the Holy Spirit is different than His work in believers in the OT. Under the Mosaic Law, only a select few received the Holy Spirit (Ex 31:1-5; Num 11:25; 27:18; 1 Sam 16:13), and that was conditioned on His sovereign purposes. But now, in the dispensation of the church age, God the Holy Spirit would personally indwell both the local church (1 Cor 3:16-17), as well as each individual believer (1 Cor 6:19). Paul wrote to the Christians living in Corinth, saying, “Do you not know that you are a temple of God and that the Spirit of God dwells in you?” (1 Cor 3:16). Concerning the Spirit's indwelling the church in 1 Corinthians 3:16, Radmacher states: "There are two words translated temple in the NT. One refers to the temple building and all its courts; the other refers strictly to the Most Holy Place where no one but the high priest could go. Paul uses the latter term to describe the local church, in whom God dwells. Unlike 1 Corinthians 6:19, where the word temple refers to the individual believer, and Ephesians 2:21, where the word speaks of the church universal, these verses speak of the local church as God's temple. God takes very seriously our actions in the church. destroy: Any person who disrupts and destroys the church by divisions, malice, and other harmful acts invites God's discipline (1 Cor 11:30-32)."[12] Paul also describes the Spirit's indwelling each Christian in 1 Corinthians 6:19, where he wrote, “do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own?” According to Constable, “Previously Paul taught his readers that the Corinthian church was a temple (naos; 1 Cor 3:16). The believer's body is also a temple. The Holy Spirit is actually indwelling each of these temples (Rom 8:9; cf. Matt 12:6; 18:15–20; 28:16–20; Mark 13:11; John 14:17, 23).”[13] What we find in the church age is that all three Persons of the Godhead indwell every believer (John 14:16-17, 20, 23); however, the Holy Spirit has a special ministry which began on the day of Pentecost (Acts 1:4-5; 2:1-4; 11:15-16; 1 Cor 12:13; Gal 3:26-28), and will continue until the church is raptured to heaven (2 Th 2:7; cf. John 14:1-3; 1 Th 4:13-18; Tit 2:13). Chafer states: "The Spirit made His advent into the world here to abide throughout this dispensation. As Christ is now located at the right hand of the Father, though omnipresent, so the Spirit, though omnipresent, is now locally abiding in the world, in a temple, or habitation, of living stones (Eph 2:19-22). The individual believer is also spoken of as a temple of the Holy Spirit (1 Cor 6:19). The Spirit will not leave the world, or even one stone of that building until the age-long purpose of forming that temple is finished…The Spirit came on the Day of Pentecost and that aspect of the meaning of Pentecost will no more be repeated than the incarnation of Christ. There is no occasion to call the Spirit to “come,” for He is here."[14] Baptizing The subject of baptism has been, and continues to be, a subject of confusion. The word baptize is a transliteration of the Greek verb baptizo (βαπτίζω) which broadly means to “plunge, dip, [or] wash,”[15] and is often used “of the Christian sacrament of initiation after Jesus' death.”[16] The Greek noun baptisma (βάπτισμα) refers to the result of a dipping or immersing. In Classical Greek literature, the verb baptizo (βαπτίζω) “was used among the Greeks to signify the dyeing of a garment, or the drawing of water by dipping a vessel into another.”[17] The Greek poet Nicander (ca. 200 B.C.) used both bapto (βάπτω) and baptizo (βαπτίζω) when describing the process of making pickles. According to James Strong, “When used in the New Testament, this word more often refers to our union and identification with Christ than to our water baptism.”[18]  There are numerous baptisms mentioned in the Bible, some are wet and some are dry. John the Baptist said, “I baptize you with water” (Matt 3:11a), clearly making the baptism wet. But then, John the Baptist spoke of Jesus, saying, “He will baptize you with the Holy Spirit and fire” (Matt 3:11b). These latter two baptisms are both dry, where no one gets placed into water. A few other baptisms mentioned in Scripture include the baptism of the cross (Mark 10:35-38; Luke 12:50), the baptism of Moses (1 Cor 10:1-2), and the baptism of Christians (Matt 28:16-20). For the Christian, water baptism is a picture of the believer's spiritual union and identification with Christ in His death, burial, and resurrection (Rom 6:3-7; Col 2:11-12). Water baptism does not save (1 Cor 1:17). It never has and never will. God saves at the moment believers place their faith solely in Jesus (John 3:16; 1 Cor 15:3-4). At the moment of faith in Christ, God the Holy Spirit unites new believers spiritually to Christ, adding them to the church, the body of Christ. Paul wrote, “For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ. For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit” (1 Cor 12:12-13). Lewis Chafer states, “As a ground upon which the certainty of eternal security rests, the baptism of the Spirit should be recognized as that operation by which the individual believer is brought into organic union with Christ. By the Spirit's regeneration Christ is resident in the believer, and by the Spirit's baptism the believer is thus in Christ.”[19] Merrill F. Unger comments: "This momentous spiritual operation is set forth in the NT as the basis of all the believer's positions and possessions “in Christ” (Eph 1:3; Col 2:10; 3:1–4; etc.). The operation is prophetic in the gospels (Matt 3:11; Mark 1:8; Luke 3:16–17; John 1:33–34, where Christ is the baptizer), historic in the Acts (cf. Acts 1:5 with Acts 11:16), and doctrinal in the epistles (1 Cor 12:13, where the Spirit is named specifically as the agent; Rom 6:3–4; Gal 3:26–27; Col 2:9–12; Eph 4:5). The Spirit's baptizing work, placing the believer “in Christ,” occurred initially at Pentecost at the advent of the Spirit, who baptized believing Jews “into Christ.” In Acts 8, Samaritans were baptized in this way for the first time; in Acts 10, Gentiles likewise were so baptized, at which point the normal agency of the Spirit as baptizer was attained. According to the clear teaching of the epistles, every believer is baptized by the Spirit into Christ the moment he is regenerated. He is also simultaneously indwelt by the Spirit and sealed eternally, with the privilege of being filled with the Spirit, as the conditions for filling are met."[20] Sealing Several times Paul used the Greek verb sphragizo (σφραγίζω) when writing to Christians. Paul wrote of God “who also sealed us and gave us the Spirit in our hearts as a pledge” (2 Cor 1:22). To the Christians at Ephesus he wrote, “In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise” (Eph 1:13), and “Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption” (Eph 4:30). In each of these uses the verb sphragizo (σφραγίζω) means “to mark with a seal as a means of identification…so that the mark denoting ownership also carries with it the protection of the owner.”[21] Laney Jr., states, “In ancient times a seal was used as an identifying mark, indicating the rightful ownership of the object sealed. And so the sealing ministry of the Spirit marks believers as God's own possession, guaranteeing their security for eternity.”[22] Concerning Paul's use of sphragizo (σφραγίζω) in Ephesians 1:13, Harold Hoehner comments: "God seals the believers in Christ with the promised Holy Spirit when they have not only heard but also believed the gospel of salvation. The sealing with the Spirit must not be confused with the other ministries of the Spirit. The indwelling of the Spirit refers to his residence in every believer (Rom 8:9; 1 John 2:27). The baptizing ministry of the Spirit places believers into the body of Christ (1 Cor 12:13). The filling by the Spirit is the control of the Spirit over believers' lives (Eph 5:18). The sealing ministry of the Spirit is to identify believers as God's own and thus give them the security that they belong to him (Eph 1:13; 4:30; 2 Cor 1:22). The very fact that the Spirit indwells believers is a seal of God's ownership of them."[23] The Holy Spirit is Himself the seal that marks us as owned by God and guarantees our future redemption and glory (Eph 1:13-14; 4:30). These blessings are completely the work of the Holy Spirit for the benefit of Christians and occur at the moment believers trust Jesus as their Savior. These are facts based on objective statements in Scripture and are accepted by faith, not ever-changing subjective feelings. Though Christians can grieve and/or quench the Holy Spirit with personal sin (Eph 4:30; 1 Th 5:19), and though they may suffer divine discipline because of personal sin (Heb 12:5-11), they cannot grieve Him away. Joseph Dillow notes: "The ancient practice of using seals is behind the figurative use of the word here. A seal was a mark of protection and ownership. The Greek word sphragizō is used of a stone being fastened with a seal to “prevent its being moved from a position” (BDAG). In fact, this was apparently the earliest method of distinguishing one's property. The seal was engraved with a design or mark distinctive to the owner. The seal of ownership or protection was often made in soft wax with a signet ring. An impression was left on the wax signifying the owner of the thing sealed. When the Holy Spirit seals us, He presses the signet ring of our heavenly Father on our hearts of wax and leaves the mark of ownership. We belong to Him. He certifies this by His unchangeable purpose to protect and own us to the day of redemption. In Ephesians 1:13-14, we are told that the Holy Spirit Himself is the seal. He is impressed upon us, so to speak. His presence in our lives is thus a guarantee of God's protection and that we are owned by God. A broken seal was an indication that the person had not been protected. The Holy Spirit cannot be broken. He is the seal of ownership. In Ephesians 4:30, we are told that we are sealed unto the day of redemption. This sealing ministry of the Spirit is forever and guarantees that we will arrive safely for the redemption of our bodies and entrance into heaven (Romans 8:23). He is the seal that we are now owned and protected by God until the day of redemption."[24] Dr. Steven R. Cook     [1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 752. [2] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 123. [3] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 338. [4] Charles Caldwell Ryrie, A Survey of Bible Doctrine (Chicago: Moody Press, 1972). [5] David R. Anderson, Free Grace Soteriology, ed. James S. Reitman, Revised Edition. (Grace Theology Press, 2012), 235. [6] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 92. [7] Ibid., 59. [8] John F. Walvoord, The Holy Spirit, 131. [9] Charles Caldwell Ryrie, A Survey of Bible Doctrine (Chicago: Moody Press, 1972). [10] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review, 199. [11] Merrill C. Tenney, “John,” in The Expositor's Bible Commentary: John and Acts, ed. Frank E. Gaebelein, vol. 9, 147. [12] Earl D. Radmacher, Nelson's New Illustrated Bible Commentary, 1464–1465. [13] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), 1 Co 6:18. [14] Lewis S. Chafer, He that is Spiritual (Grand Rapids, Mich. Zondervan Publishing, 1967), 26. [15] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 164. [16] Ibid., 164. [17] W. E. Vine, Merrill F. Unger, and William White Jr., Vine's Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 50. [18] James Strong, βάπτω bapto, Enhanced Strong's Lexicon (Woodside Bible Fellowship, 1995). [19] Lewis Sperry Chafer, Systematic Theology, vol. 3, 337. [20] Merrill F. Unger and R.K. Harrison, “Baptism of the Spirit,” The New Unger's Bible Dictionary (Chicago: Moody Press, 1988). [21] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 980. [22] Charles R. Swindoll and Roy B. Zuck, Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 206. [23] Harold W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids, MI: Baker Academic, 2002), 240. [24] Joseph C. Dillow, Final Destiny: The Future Reign of the Servant Kings, 4th Edition (Houston, TX: Grace Theology Press, 2018).

     The Holy Spirit is God and He displays the characteristics of personhood. When referring to the Holy Spirit (John 16:13-14), Jesus used the demonstrative masculine pronoun “He” (ekeinos ἐκεῖνος), which indicates personhood. In addition, Scripture reveals the Holy Spirit can be lied to. In the book of Acts, the apostle Peter accused Ananias of lying “to the Holy Spirit” (Acts 5:3). In the very next verse Peter said, “You have not lied to men but to God” (Acts 5:4). One cannot lie to a force (such as electricity), but only to a person. Furthermore, the Holy Spirit can be grieved (Eph 4:30), quenched (1 Th 5:19), resisted (Acts 7:51), and blasphemed (Matt 12:31). These activities can be done only to a person. The Bible reveals the Holy Spirit was involved in the creation (Gen 1:2), brought about the birth of Jesus (Luke 1:35), guided the writers of Scripture (2 Sam 23:2; 2 Pet 1:21), convicts unbelievers of the sin of unbelief (John 16:8-11), regenerates believers at the moment of faith in Jesus (John 3:6; 6:63), baptizes them into union with Christ (1 Cor 12:13), indwells (John 14:16-17; 1 Cor 3:16; 6:19), seals (Eph 1:13; 4:30), gives spiritual gifts (1 Cor 12:7-11), glorifies Jesus (John 16:13-15), empowers (Eph 5:18), sustains the spiritual walk (Gal 5:16-18, 25), loves Christians (Rom 15:30), prays for them (Rom 8:26-27), comforts them (John 14:26), teaches and guides (John 14:26; 16:13-15), and makes Scripture understandable (1 Cor 2:11-13). According to Norman Geisler: "All the elements of personhood are attributed to the Holy Spirit in Scripture. He has a mind (John 14:26): “But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you.” He has will (1 Cor 12:11): “All these are the work of one and the same spirit, and he gives them to each one, just as he determines”; and He has feeling (Eph 4:30): “And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption.”[1]      Prior to the coming of God the Son into the world (John 1:1, 14), the Holy Spirit had been active in the lives of saints such as Artisans (Ex 31:1-5), Judges (Num 11:25-29; Judg 3:9-10), Prophets (Ezek 2:2), and Kings (1 Sam 10:6; 16:13). In the OT, the Spirit did not indwell every believer, and could be removed as an act of divine discipline (1 Sam 16:14-16; Psa 51:11). The loss of the Spirit in the life of an OT saint did not mean forfeiture of salvation; rather, it meant loss of empowerment to a task. This would be especially onerous to a king, like Saul (1 Sam 16:14-16), because it meant he would continue to serve as king, but would lack the divine enablement necessary to perform the work. Thus, the king would having nothing more to rely upon than his human resources, and this would prove woefully inadequate, considering the huge responsibility of leadership. Without the enabling power of God the Holy Spirit, the king would be vulnerable to great anxiety and eventual collapse. David feared this discipline when he'd sinned against the Lord (Psa 51:11).[2]      In the dispensation of the church age (starting in Acts 2), God the Holy Spirit plays a key role in the salvation of the lost. Though we are not given all the particulars, and there is some mystery as to the details of how He works, it is still clear from the NT that He has a special ministry related to the salvation of the lost, and apart from His work, none can be saved. The zealous evangelist who seeks to win to the souls of the lost may, from a heart of compassion, employ every passage of Scripture related to salvation along with every compelling line of good reason and yet, in the end, fail to bring one person to Christ. Chafer speaks to this as follows: "Every soul-winner becomes aware, sooner or later, of the fact that the vast company of unsaved people do not realize the seriousness of their lost estate; nor do they become alarmed even when the most direct warning and appeal is given to them. They may be normally intelligent and keen to comprehend any opportunity for personal advancement in material or intellectual things; yet there is over them a spell of indifference and neglect toward the things that would secure for them any right relation to God. All the provisions of grace with the present and future blessedness of the redeemed are listened to by these people without a reasonable response. They are, perhaps, sympathetic, warm-hearted and kind; they are full of tenderness toward all human suffering and need; but their sinfulness before God and their imperative need of a Savior are strangely neglected. They lie down to sleep without fear and awaken to a life that is free from thought or obligation toward God. The faithful minister soon learns, to his sorrow, that his most careful presentation of truth and earnest appeal produces no effect upon them, and the question naturally arises: “How, then, can these people be reached with the Gospel?”[3]   [1] Norman L. Geisler, Systematic Theology, Volume Two: God, Creation (Minneapolis, MN: Bethany House Publishers, 2003), 287–288. [2] The OT is basically silent concerning the role the Holy Spirit played in the salvation of OT saints; however, it is assumed He was active, albeit quietly in the background. [3] Lewis Sperry Chafer, True Evangelism (New York: Gospel Publishing House, 1911), 71–72.

     At a point in time, the eternal Son of God added humanity to Himself, simultaneously becoming God and man, Creator and creature, the unique theanthropic person (John 1:1, 14, 18; 8:58; 10:33; 20:28; Col 2:9; Heb 1:8). Jesus is the God-man and exists in hypostatic union, as a single Person with a divine and human nature (John 1:1, 14; 1 John 4:2-3), both natures being distinct and preserved, not mixed or confused, fully God and fully man. The hypostatic union is forever, from conception onward. Jesus was supernaturally conceived by the Holy Spirit in the womb of the virgin Mary (parthenogenesis – Isa 7:14; Matt 1:23; Luke 1:26-38), who is the mother of Jesus' humanity (Christotokos – bearer of Christ). Some see Mary as the mother of God (Theotokos – bearer of God), and though Jesus is God, His divine nature is without origin and eternal. Being the mother of Jesus' humanity honors Mary without elevating her to a place beyond what the Scriptures teach. And Jesus was a Jew, born a son of Abraham, in the line David (Matt 1:1), the promised Messiah (Matt 1:17). Jesus grew in wisdom (Luke 2:40, 52), and lived a perfectly righteous life before God and man. The record of Scripture is that Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 3:22), and “in Him there is no sin” (1 John 3:5). In His humanity, Jesus walked in perfect conformity to God the Father's holy character and divine revelation. Cults such as Mormonism and Jehovah's Witness deny the full humanity and deity of Jesus, and for this reason are not within the true Christian community. Thiessen states: "The Council of Chalcedon, in AD 451, established what has been the position of the Christian church. There is one Jesus Christ, but He has two natures, the human and the divine. He is truly God and truly man, composed of body and rational soul. He is consubstantial with the Father in His deity and consubstantial with man in His humanity, except for sin. In His deity He was begotten of the Father before time, and in His humanity born of the virgin Mary. The distinction between the natures is not diminished by their union, but the specific character of each nature is preserved and they are united in one person. Jesus is not split or divided into two persons; He is one person, the Son of God."[1] His Deity      The Bible presents Jesus as God. In the OT, the proper name of God is Yahweh (יהוה) and is generally translated LORD, using all capital letters. When the Septuagint (the Greek translation of the Hebrew OT) was written around 250 B.C., the translators chose the Greek word kurios (κύριος) as a suitable substitute for the Hebrew name Yahweh (יהוה). Though kurios (κύριος) is sometimes used in the NT to mean sir (John 4:11; Acts 16:30), and master (Col 3:22), it is also used to refer to the deity of Jesus Christ (compare Isa 40:3 with John 1:23; and Deut 6:16 with Matt 4:7; cf. John 20:28; Rom 10:11-12; Phil 2:11). According to Thiessen, “Although the second person of the trinity often appears in the Old Testament, He is never referred to as Christ. Instead, we have the names Son, Jehovah, and the angel of Jehovah. In Psalm 2:7 Jehovah calls him His Son. More frequently He is called Jehovah.”[2]The NT writers clearly saw Yahweh-God from the OT as referring to Jesus.      Concerning the NT evidence, the apostle John wrote, “In the beginning was the Word, and the Word was with God, and the Word was God...And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth” (John 1:1, 14). And “the Word” which became flesh also existed with the Father “before the world was” (John 17:5). The Jews of Jesus's day understood His claims to deity, that He “was calling God His own Father, making Himself equal with God” (John 5:18). On another occasion they said to Jesus, “For a good work we do not stone You, but for blasphemy; and because You, being a man, make Yourself out to be God” (John 10:33). The apostle Thomas, after seeing the resurrected Jesus, said to Him, “My Lord and my God!” (John 20:28). Paul wrote of Jesus, saying, “For in Him all the fullness of Deity dwells in bodily form” (Col 2:9), and elsewhere said that He is “our great God and Savior” (Tit 2:13). And the writer to the Hebrews said of Jesus, “But of the Son He says, ‘Your throne, O God, is forever and ever'” (Heb 1:8).      As God, Jesus created the universe, for “He was in the beginning with God. All things came into being through Him, and apart from Him nothing came into being that has come into being” (John 1:2-3). And Paul wrote, “For by Him [Jesus] all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created by Him and for Him. And He is before all things, and in Him all things hold together” (Col 1:16-17).      As God, Jesus accepted the worship of men and angels. The magi who came to see the newborn Jesus said, “Where is He who has been born King of the Jews? For we saw His star in the east and have come to worship Him” (Matt 2:2), and “after coming into the house they saw the Child with Mary His mother; and they fell to the ground and worshiped Him” (Matt 2:11a). On three separate occasions the disciples worshipped Jesus. Matthew wrote, “And those who were in the boat worshiped Him, saying, ‘You are certainly God's Son!'” (Matt 14:33), “And behold, Jesus met them and greeted them. And they came up and took hold of His feet and worshiped Him” (Matt 28:9), and “When they saw Him, they worshiped Him” (Matt 28:17a). And after Jesus healed a lame man, we are told “he worshiped Him” (John 9:38). And of the angels it is written, “Let all God's angels worship him” (Heb 1:6). It follows that Jesus is God, since only God can receive worship. Walvoord states, “In any orthodox statement of the doctrine of the Trinity, the second Person is described as possessing all the attributes of the Godhead, being distinguished as the second Person in contrast to the first or third Persons of the Trinity and as the eternal Son in contrast to the Father or the Holy Spirit.”[3] Hypostatic Union      The apostle John wrote, “In the beginning was the Word, and the Word was with God, and the Word was God…And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth” (John 1:1, 14). At a point in time, God the Son added to Himself humanity, forever uniting His divine nature with a perfect sinless human nature, becoming the God-man (John 1:1, 14, 18). In the field of systematic theology, this is called the hypostatic union. Chafer states, “Though His deity is eternal, the humanity was gained in time. Therefore, the theanthropic Person—destined to be such forever—began with the incarnation.”[4] God the Son did not indwell a human, but forever added humanity to Himself. According to Paul Enns, “When Christ came, a Person came, not just a nature; He took on an additional nature, a human nature—He did not simply dwell in a human person. The result of the union of the two natures is the theanthropic Person (the God-man).”[5] Reading through the Gospels, there were times that Jesus operated from His divine nature (Mark 2:5-12; John 8:56-58; 10:30-33), and other times from His human nature (Matt 4:2; Luke 8:22-23; John 19:28). Concerning both natures, Paul Enns wrote: "The two natures of Christ are inseparably united without mixture or loss of separate identity. He remains forever the God-man, fully God and fully man, two distinct natures in one Person forever. Though Christ sometimes operated in the sphere of His humanity and in other cases in the sphere of His deity, in all cases what He did and what He was could be attributed to His one Person. Even though it is evident that there were two natures in Christ, He is never considered a dual personality. In summarizing the hypostatic union, three facts are noted: (1) Christ has two distinct natures: humanity and deity; (2) there is no mixture or intermingling of the two natures; (3) although He has two natures, Christ is one Person."[6]      Jesus is the God-Man. He is eternal God (Isa 9:6; John 8:56-58), yet He was born of a woman in time and space (Gal 4:4). As God, He is omniscient (Psa 139:1-6), but as a boy, He grew in knowledge (Luke 2:52). As God, He created the universe (Gen 1:1; John 1:3; Col 1:15-16), but as a man, He was subject to weakness (Matt 4:2; John 19:28). Walvoord notes, “When the second Person of the Godhead became incarnate there was immediately introduced the seemingly insuperable problem of uniting God with man and combining an infinite and eternal Person with one that is finite and temporal.”[7] Concerning the complexity of the union, Lewis Chafer states: "The reality in which undiminished Deity and unfallen humanity united in one Theanthropic Person has no parallel in the universe. It need not be a matter of surprise if from the contemplation of such a Being problems arise which human competency cannot solve; nor should it be a matter of wonder that, since the Bible presents no systematized Christology but rather offers a simple narrative with its attending issues, that the momentous challenge to human thought and investigation which the Christ is, has been the major issue in theological controversy from the beginning to the present time."[8]      As finite humans, we struggle to comprehend the union of God and Man; however, it is with certainty that the Bible portrays Him this way (John 1:1, 14; 20:28; Heb 1:8 cf. Luke 1:31-33; 2 Cor. 5:21; Heb. 4:15), and this truth is essential to Christianity.  As God, Jesus is worthy of all worship and praise (Luke 24:51-52; John 9:38; 20:28; Heb 1:6). As a perfect sinless Man, He went to the cross and died a substitutionary death in our place (Mark 10:45; Rom 5:6-10; 1 Cor 15:3-4; 1 Pet 3:18), and bore the wrath of God that rightfully belongs to us (Isa 53:1-12), so that we might have the gifts of righteousness and eternal life (John 3:16; 10:28; 2 Cor 5:21; Phil 3:9). Dr. Steven R. Cook   [1] Henry Clarence Thiessen and Vernon D. Doerksen, Lectures in Systematic Theology (Grand Rapids, MI; Cambridge: William B. Eerdmans Publishing Company, 1979), 208. [2] Ibid., 209. [3] John F. Walvoord, Jesus Christ Our Lord (Chicago, Ill; Moody Press, 1969), 106. [4] Lewis S. Chafer, Systematic Theology, Vol. 1 (Grand Rapids, Michigan: Kregel Publications, 1993), 383. [5] Paul P. Enns, Moody Handbook of Theology, (Chicago, Illinois: Moody Press, 1989), 227. [6] Paul P. Enns, Moody Handbook of Theology, 225. [7] John F. Walvoord, Jesus Christ Our Lord (Galaxie Software, 2008), 107. [8] Lewis S. Chafer, Systematic Theology, Vol. 1, 387.

In this months On the horizon, Glenn and Henry talk all things turf management, including the climate, golfers expectations, Red thread and Chafer application windows. They also look at the Golf environment awards with conversations with STRI, Iestyn Carpenter and Clive Wood. All this, plus a look back at Glenns golfing break and a thought provoking conversation about the correct way to make a hotdog.

Three tenses of salvation      Concerning the Christian's spiritual deliverance, the NT describes it in three tenses (past, present, and future). Because we have trusted Christ as our Savior, we have been saved from the penalty of sin (John 5:24; Rom 8:1, 33-34; Eph 2:8-9), are being saved from the power of sin that we might live righteously (Rom 6:11-13; Col 3:5), and will be saved from the presence of sin when we leave this world and enter heaven (Phil 3:20-21; 1 John 3:2, 5). These three aspects of our salvation are also referred to as justification (declared just before God once for all), sanctification (our progressive righteousness over time), and glorification (removal of the sin nature after we leave this world). According to Chafer, “In its broadest significance, the doctrine of salvation includes every divine undertaking for the believer from his deliverance out of the lost estate to his final presentation in glory conformed to the image of Christ.”[1] Charles Ryrie adds: "The inclusive sweep of salvation is underscored by observing the three tenses of salvation. (1) The moment one believed he was saved from the condemnation of sin (Eph 2:8; Tit 3:5). (2) That believer is also being saved from the dominion of sin and is being sanctified and preserved (Heb 7:25). (3) And he will be saved from the very presence of sin in heaven forever (Rom 5:9-10)."[2]      The first and third aspects of our salvation (i.e., justification and glorification) are accomplished by God without any human assistance whatsoever. Concerning our justification, Scripture reveals that “God is the one who justifies” (Rom 8:33), and “who justifies the ungodly” (Rom 4:5). This is a work of God alone. No works are required for the one who trusts in Christ as Savior (Rom 4:4-5; Eph 2:8-9; Tit 3:5). Concerning our future glorification, Jesus Christ is the One “who will transform the body of our humble state into conformity with the body of His glory” (Phil 3:21), and “We know that when He appears, we will be like Him” (1 John 3:2), and that “in Him there is no sin” (1 John 3:5). This means our future heavenly body will have no sin nature. This also is a work of God alone. However, the second aspect of our salvation, our sanctification, requires positive volition on our part. This is obvious by the use of NT verbs that are in the imperative mood (i.e., commands), which require the Christian to obey. As believers, we play a role in our sanctification as we learn and live God's Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), yield to God the Holy Spirit (Eph 5:18; Gal 5:16, 25), walk by faith (2 Cor 5:7; Heb 10:38; 11:6), and advance to spiritual maturity (Heb 6:1). Dr. Steven R. Cook   [1] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 6. [2] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 318–319.

     Most Christians think of salvation in the spiritual sense in which we are saved from the lake of fire (Rev 20:15), and look forward with confidence to our heavenly home (John 14:1-3; 17:24).[1] This is accurate; however, salvation throughout Scripture varies, depending on the suffering or danger caused by sin or sinful people. In the OT, God delivered His people from military attacks (2 Sam 22:3-4; 1 Ch 16:35; Psa 3:6-8), fear (Psa 34:4), troubles (Psa 34:17), and death (Psa 56:13). The same is true in the NT, where God delivered people from physical harm (Matt 8:25-26; 14:30-33; Mark 13:20; John 11:12; Acts 27:20, 31, 44), and diseases (Matt 9:20-22; Luke 6:8-9; Jam 5:15). These records of salvation are wonderous, and God is worthy of all the praise and honor. But Scripture also reveals there were times when God, according to His sovereignty, did not rescue His people physically, but allowed them to suffer, even to the point of a martyr's death. The writer to the Hebrews reveals that some of God's faithful people “were tortured…and others experienced mockings and scourgings, yes, also chains and imprisonment. They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated (men of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground” (Heb 11:35-38). As believers, they were saved from the greatest danger of all, eternal separation from God in the lake of fire, but not from the pains and hardships of living in a sinful and hostile world where persecution is normal for those who pursue godliness (2 Tim 3:12). Though these faithful saints were not physically rescued from their hardship, God gave them grace (i.e., divine enablement) to cope with whatever suffering they faced, so that they were strengthened and sustained in their inner person. The Lord told Paul, “My grace is sufficient for you” (2 Cor 12:9), and for all Christians, we are instructed to draw near to God's “throne of grace, so that we may receive mercy and find grace to help in time of need” (Heb 4:16).  Three tenses of salvation      Concerning the Christian's spiritual deliverance, the NT describes it in three tenses (past, present, and future). Because we have trusted Christ as our Savior, we have been saved from the penalty of sin (John 5:24; Rom 8:1, 33-34; Eph 2:8-9), are being saved from the power of sin that we might live righteously (Rom 6:11-13; Col 3:5), and will be saved from the presence of sin when we leave this world and enter heaven (Phil 3:20-21; 1 John 3:2, 5). These three aspects of our salvation are also referred to as justification (declared just before God once for all), sanctification (our progressive righteousness over time), and glorification (removal of the sin nature after we leave this world). According to Chafer, “In its broadest significance, the doctrine of salvation includes every divine undertaking for the believer from his deliverance out of the lost estate to his final presentation in glory conformed to the image of Christ.”[2] Charles Ryrie adds: "The inclusive sweep of salvation is underscored by observing the three tenses of salvation. (1) The moment one believed he was saved from the condemnation of sin (Eph 2:8; Tit 3:5). (2) That believer is also being saved from the dominion of sin and is being sanctified and preserved (Heb 7:25). (3) And he will be saved from the very presence of sin in heaven forever (Rom 5:9-10)."[3]      The first and third aspects of our salvation (i.e., justification and glorification) are accomplished by God without any human assistance whatsoever. Concerning our justification, Scripture reveals that “God is the one who justifies” (Rom 8:33), and “who justifies the ungodly” (Rom 4:5). This is a work of God alone. No works are required for the one who trusts in Christ as Savior (Rom 4:4-5; Eph 2:8-9; Tit 3:5). Concerning our future glorification, Jesus Christ is the One “who will transform the body of our humble state into conformity with the body of His glory” (Phil 3:21), and “We know that when He appears, we will be like Him” (1 John 3:2), and that “in Him there is no sin” (1 John 3:5). This means our future heavenly body will have no sin nature. This also is a work of God alone. However, the second aspect of our salvation, our sanctification, requires positive volition on our part. This is obvious by the use of NT verbs that are in the imperative mood (i.e., commands), which require the Christian to obey. As believers, we play a role in our sanctification as we learn and live God's Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), yield to God the Holy Spirit (Eph 5:18; Gal 5:16, 25), walk by faith (2 Cor 5:7; Heb 10:38; 11:6), and advance to spiritual maturity (Heb 6:1). Dr. Steven R. Cook   [1] For the child of God, our spiritual deliverance from sin is the most important deliverance we can know, as we will never experience God's wrath (John 3:36; Rom 5:9), condemnation (Rom 8:1), or eternal separation from Him (Matt 25:46). After we die, our physical body returns to the dust, and our spirit immediately goes to heaven (Eccl 12:7). Paul wrote, “For we know that if the earthly tent which is our house is torn down, we have a building from God, a house not made with hands, eternal in the heavens” (2 Cor 5:1). When we die, we are “absent from the body” and immediately “at home with the Lord” (2 Cor 5:8), waiting in heaven for our future resurrection body (1 Cor 15:42-44). [2] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 6. [3] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 318–319.

     There are four basic views concerning who saves. First is autosoterism (auto = self + soter = savior) which is a belief that entrance into heaven is entirely by good works. Autosoterists don't feel they need salvation from an outside source. Their good works are enough. Second is syntheosoterism (syn = with + theo = God + soter = savior) which is a belief that people partner with God and contribute to their initial salvation by good works, or a promise to perform them. These frontload the gospel with some human requirement in addition to faith in Jesus (i.e., turn from all their sin, keep the Sabbath, water baptism, etc.). Third is posttheosoterism (post – after + theo = God + soter = savior) which is the belief that salvation is by grace alone, through faith alone, in Christ alone, but later, after being saved, the Christians are persuaded they must perform good works to keep themselves saved (like the Christians in Galatia). Last is solatheosoterism (sola = alone + theo = God + soter = savior), which is the belief that salvation is entirely a work of God through Christ and is provided by grace alone, though faith alone, in christ alone, plus nothing more. In this view, salvation is a gift from God, freely given and freely received with no requirement of good works before, during, or after receiving salvation. These understand that good works should follow salvation (Eph 2:10), but they are never the condition of it.      The autosoterists believe that, from beginning to end, they save themselves by adhering to a moral code that will secure their entrance into heaven. In this system of thought, the Bible becomes a moral guide to one's path to heaven (perhaps among other guides). I've personally heard people say, “I'll keep the Ten Commandments and hope God lets me into heaven”, or “I'll love God and my neighbor and trust that He will let me into His kingdom when I die.” Historically, this would be similar to Pelagianism, a teaching derived from a British monk named Pelagius who lived and preached in Rome circa A.D. 400. According to Ryrie, Pelagius “believed that since God would not command anything that was not possible, and that since He has commanded men to be holy, everyone therefore can live a life that is free from sin.”[1] In this teaching, a person needs only follow God's laws to be saved from hell and accepted into heaven. From beginning to end, this is a works-salvation.      The problem with autosoterism—among several—is that those who think they can save themselves by works fail to grasp God's absolute standard of righteousness to gain entrance into heaven. The Bible reveals God is holy (Psa 99:9; Isa 6:3), which means He is perfectly righteous and completely set apart from sin (Psa 99:9; 1 Pet 1:14-16). Because God is holy, He cannot have anything to do with sin except to condemn it. The Scripture states, “Your eyes are too pure to approve evil, and You cannot look on wickedness with favor” (Hab 1:13), and “This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all” (1 John 1:5). Autosoterists also fail to understand the biblical teaching about sin and total depravity, in which sin permeates every aspect of our being—intellect, body, will, and sensibilities—and that we are helpless to correct our fallen position. The biblical teaching is that all mankind is sinful and separated from God (Rom 3:10-23). We are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; 13:12-14), sinners by choice (Isa 59:2; Jam 1:14-15), and completely helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit before God (Isa 64:6; Rom 4:4-5; Eph 2:8-9; Tit 3:5). Paul wrote, “we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28), and “a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16).      Furthermore, autosoterists are trapped in a vague system of rules-for-salvation that can never provide assurance of their salvation. No matter how much good they do, there is always that nagging question, “have I done enough?” The reason they can never have assurance of their salvation is because the Bible does not teach that salvation is by human works, either in total or in part. Those who approach God by their works are in want of any passage of Scripture that can provide them assurance they've done enough to secure their place in heaven. For if one performs a hundred good works during a lifetime, how do  they know that God doesn't require a hundred and one, or a hundred and two? They don't, because the Bible does not teach salvation by works. Autosoterists are not saved, as they trust entirely in their good works to save them.      The syntheosoterists are those who think good works are required in addition to their initial act of faith in Jesus. These teach faith in Christ, but then muddy the gospel by adding something we do, such as turning from sins, keeping the Sabbath, water baptism, promising to live a moral life, joining a church, receiving sacraments, etc. I don't believe these persons are saved, as human activity is added to the gospel message from the beginning. We observe an example of this in the early church in which “Some men came down from Judea and began teaching the brethren, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved'” (Acts 15:1). This teaching caused a huge reaction in Paul and Barnabas, who had “great dissension and debate with them” (Acts 15:2). The simple gospel message was: “we are saved through the grace of the Lord Jesus” (Acts 15:11). But some Judaizers from Judea were presenting a false gospel which frontloaded the message with a requirement to follow to the Law of Moses; specifically, circumcision. Concerning Acts 15:1, Arnold Fruchtenbaum states: "Verse 1 describes the issue that led to the debate: Gentile circumcision. After their first missionary journey, Paul and Barnabas gave a report to the church of Antioch and spent some time with the Believers there. Eventually, certain men came down from Judea. They were members of the “circumcision party,” mentioned earlier, in Acts 11:2, who had challenged Peter about going into the home of an uncircumcised Gentile. Acts 15:24 makes it clear that these men had not been sent by the church of Jerusalem, but that they simply came down to Antioch of their own accord. In Galatians 2:4, Paul made reference to this same Jerusalem Council and describe these men as false brethren. They came to Antioch to teach. The Greek tense of the verb “teach” means they began to teach, and they kept at it with determination. The false teachers picked on the brethren, meaning the Gentile believers, because they were not circumcised. To these Gentile believers, they said: except ye be circumcised after the manner of Moses, ye cannot be saved. This was the Judaizers dictum: Believing Gentiles are not saved until they are circumcised. Today certain groups teach another heresy, namely, that believers are not saved until they have been baptized. Both statements are equally wrong. Both involve salvation by works and salvation through ritual."[2]      If any human works or religious rituals are added to the simple gospel message, it is rendered null and void. A gospel message that includes human works is no gospel at all. Such a message saves no one. Warren Wiersbe states: "God pronounces a solemn anathema on anyone who preaches any other Gospel than the Gospel of the grace of God found in Jesus Christ His Son (Gal 1:1–9). When any religious leader says, “Unless you belong to our group, you cannot be saved!” or, “Unless you participate in our ceremonies and keep our rules, you cannot be saved!” he is adding to the Gospel and denying the finished work of Jesus Christ. Paul wrote his Epistle to the Galatians to make it clear that salvation is wholly by God's grace, through faith in Christ, plus nothing!"[3]      The posttheosoterists are those who believe they are saved initially by grace alone, through faith alone, in Christ alone, but then later adopt a works-system to continue to be saved. I think many in this camp were saved when they heard and responded positively to the simple gospel message (perhaps as a child), placing their faith in Christ alone for salvation, but then later were persuaded to accept a system of legalistic teaching that told them they must do good works to continue to be saved. These would be similar to the Christians Paul wrote to in Galatia, who said, “I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel” (Gal 1:6). These were believers whom Paul called brethren (Gal 1:11; 2:4; 3:15; 4:12, 28, 31; 5:11, 13; 6:1, 18), declaring they were “sons of God through faith in Christ Jesus” (Gal 3:26). The Christians in Galatia had trusted in Christ as their Savior; however, some “false brethren” (Gal 2:4) came among them and taught they must adhere to the Law of Moses to be saved. These were false teachers. According to Fruchtenbaum, “The problem that Paul was dealing with in his epistle to the Galatians concerns a group that has come to be known as ‘the Judaizers.' These people felt that the Gentiles must obey the Law of Moses in order to be saved (Acts 15:1 and 5).”[4]Paul, in an effort to correct the false teaching, posed a few simple questions to the Galatian Christians, saying, “This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?” (Gal 3:2-3). The Christians in Galatia had trusted in Christ as their Savior and had received the Holy Spirit. They were saved. Yet, the legalism of the Judaizers had corrupted the concept of faith alone in Christ alone. Fruchtenbaum notes, “Too many believers think they can and need to add to their salvation. By grace through faith alone does not seem to satisfy. People add the keeping of some of the laws of Moses to their salvation. Others believe their baptism plays a role in it. Again others throw what is commonly known as Lordship salvation into the mix.”[5] I think posttheosoterism describes many Christians today, who truly trusted Christ as their Savior, but then later were led to believe they needed good works to keep themselves saved. Chafer states, “True salvation is wholly a work of God. It is said to be both a finished work and a gift, and, therefore, it lays no obligation upon the saved one to complete it himself, or to make after payments of service for it.”[6]      I personally trusted Christ as my Savior at age eight; however, shortly afterwards I was taught I needed to keep myself saved by ceasing to sin and also by doing good works. Though I did not lose my salvation (which is impossible), the joy I had when I trusted Christ as my Savior was lost, as I became trapped in a vicious system of trying to keep my salvation by good works. Subsequently, I believed I lost my salvation every time I sinned (which  was daily), and felt I needed to come groveling back to God as a failure, and trusting Christ over and over again in order to be saved. Eventually, exhaustion took its toll, and after several years I walked away from God, thinking the Christian life was impossible. It was not until roughly fifteen years later that my assurance of salvation rested in Christ alone, and the joy of my salvation was restored.      Because pride is the default setting of the human heart; it's our natural proclivity to think we can fix the problem of sin and righteousness and either earn God's approval by our own efforts, or at least participate in the effort. Pride must die for salvation to occur, as we come to God with the empty hands of faith, offering nothing, but only receiving the salvation which He offers to us by grace alone, through faith alone, in Christ alone. Human efforts to save are useless. Lewis Chafer notes, “No one under any circumstances could forgive his own sin, impart eternal life to himself, clothe himself in the righteousness of God, or write his name in heaven.”[7]      Solatheosoterism is the correct biblical view. This teaches that our spiritual salvation is by grace alone, through faith alone, in Christ alone, plus nothing more. No good works are required for our salvation before, during, or after we trust in Christ. As stated before, good works should follow salvation (Eph 2:10), but they are never the condition of it. This is the record of Scripture in the OT, as “Salvation belongs to the LORD” (Psa 3:8), and “Our God is a God of salvation” (Psa 68:20 CSB), and “Salvation is from the LORD” (Jon 2:9). In the NT we read about Jesus, and that “He will save His people from their sins” (Matt 1:21), and “He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col 1:13a), and “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit 3:5), and it is “God who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim 1:8b-9). In these verses, salvation is always in one direction, from God to us.      Scripture reveals we are helpless, ungodly, sinners, and enemies of God (Rom 5:6-10), and prior to our salvation, we were dead in our trespasses and sins (Eph 2:1). Salvation is never what we do for God; rather, it's what He's done for us through the death of His Son, who paid the full penalty for all our sins on the cross at Calvary. Having paid the full price for our sins, there is nothing that remains for us to pay. Christ paid it all, and our spiritual salvation was completed at the cross, where Jesus said, “It is finished” (John 19:30). According to Francis Schaeffer, “Salvation is the whole process that results from the finished work of Jesus Christ as He died in space and time upon the cross.”[8]And Lewis Chafer notes, “As for revelation, it is the testimony of the Scriptures, without exception, that every feature of man's salvation from its inception to the final perfection in heaven is a work of God for man and not a work of man for God.”[9]      No one has the means to redeem his own soul, nor the soul of another. Jesus asked, “what will a man give in exchange for his soul?” (Matt 16:26). The answer is nothing! If Jesus had not paid our sin-debt to God, there would be no hope of ever being liberated from spiritual slavery, for “no man can by any means redeem his brother or give to God a ransom for him—for the redemption of his soul is costly, and he should cease trying forever” (Psa 49:7-8). However, Paul writes of the “redemption which is in Christ Jesus” (Rom 3:24b), and this speaks to the payment He made on behalf of sinners. The word redemption translates the Greek apolutrosis which means to “release from a captive condition.”[10] Redemption refers to the payment of a debt that one gives in order to liberate another from slavery. Jesus declared “the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45), and the apostle Paul tells us that Jesus “gave Himself as a ransom for all” (1 Tim 2:6). When we turn to Christ as our only Savior “we have redemption through His blood, the forgiveness of our trespasses” (Eph 1:7; cf. Col 1:13-14). Because Jesus died in our place, He is able to set us free from our spiritual bondage and give us eternal life, but it is only because of His shed blood on the cross that He can do this, for we “were not redeemed with perishable things like silver or gold…but with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:18-19). The blood of Christ is necessary, for “without shedding of blood there is no forgiveness” (Heb 9:22). And the blood of Christ is the coin of the heavenly realm that paid our sin debt. He paid it all, and there's nothing more for us to pay. Salvation is a gift from God. If we have to pay for it, it ceases to be a gift. Dr. Steven R. Cook   [1] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 254. [2] Arnold G. Fruchtenbaum, The Book of Acts (San Antonio, TX, Published by Ariel Ministries, 2022), 316. [3] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 461. [4] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, ed. Christiane Jurik, Second Edition. (San Antonio, TX: Ariel Ministries, 2016), 9. [5] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, ed. Christiane Jurik, Second Edition. (San Antonio, TX: Ariel Ministries, 2016), 1. [6] Lewis Sperry Chafer, Satan (New York: Gospel Publishing House, 1909), 111. [7] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 7. [8] Francis A. Schaeffer, Death in the City (Wheaton, IL: Crossway, 2002), 100. [9] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 6. [10] Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, rev. and ed. Frederick W. Danker, 3rd ed. (Chicago: University of Chicago Press, 2000), 117.

Definition of Salvation in the Old Testament      The most common word for salvation in the Hebrew OT is yasha (sometimes as yeshuah) which means “deliverance, rescue, salvation, also safety, [and] welfare.”[1] God is said to deliver His people from military attacks (2 Sam 22:3-4; 1 Ch 16:35; Psa 3:6-8), fear (Psa 34:4), troubles (Psa 34:17), or physical death (Psa 56:13).[2] Earl Radmacher notes, “Often the words save and salvation refer to physical not spiritual deliverance. This is especially true in the Old Testament. People were ‘saved' (rescued or delivered) from enemies on the battlefield (Deut 20:4), from the lion's mouth (Dan 6:20), and from the wicked (Psa 59:2).”[3] According to Charles Ryrie: "The most important Hebrew root word related to salvation in the Old Testament is yasha. Originally it meant to be roomy or broad in contrast to narrowness or oppression. Thus it signifies freedom from what binds or restricts, and it came to mean deliverance, liberation, or giving width and breadth to something. Sometimes this deliverance came through the agency of man (e.g., through judges, Judg 2:18; 6:14; 8:22; or kings, 1 Sam 23:2), and sometimes through the agency of Yahweh (Pss 20:6; 34:6; Isa 61:10; Ezek 37:23). Sometimes salvation is individual (Psa 86:1–2) and sometimes corporate, that is, of the nation (Isa 12:2, though all the world will share in it, Isa 45:22; 49:6)."[4]      Yahweh is repeatedly referred to as the “the God of my salvation” (Psa 18:46; cf., Psa 25:5; 27:9; 51:14; 88:1; Isa 12:2; 17:10; Mic 7:7; Hab 3:18), and Jonah said, “Salvation is from the LORD” (Jon 2:9). In helpless situations, only God could save His people (Isa 43:11; cf., Isa 45:5-7, 22), and He saved them primarily for His own glory and reputation, as the psalmist states, “He saved them for the sake of His name, that He might make His power known” (Psa 106:8).      When delivering His people from a military threat, there were times when God called His people to do nothing, but watch Him fight their battles (2 Ch 20:17; Hos 1:7). When Israel left Egypt and Pharaoh's army pursued them, Moses told the people, “Do not fear! Stand by and see the salvation [yeshuah] of the LORD which He will accomplish for you today; for the Egyptians whom you have seen today, you will never see them again forever. The LORD will fight for you while you keep silent” (Ex 14:13-14). Here, the Lord fought alone, killing the Egyptian soldiers who were pursuing His people for the purpose of killing them (see Ex 14:22-31). However, there were times when God required His people to take up arms and engage their enemy, and in those moments He would fight with them, ensuring their victory. For example, when Israel was to enter the land of Canaan, Moses told the people, “the LORD your God is the one who goes with you, to fight for you against your enemies, to save [yasha] you” (Deut 20:4). As Israel's army fought the wicked Canaanites, God would be with them to secure their victory. And David, when standing against Goliath, said, “the battle is the LORD'S and He will give you into our hands” (1 Sam 17:47), and then he picked up his sling and a stone and struck his enemy with a mortal blow (1 Sam 17:48-49). God brought salvation through David, His servant. Liefeld states, “Although military leaders and others bring salvation in specific circumstances, ultimately it is God alone who is the true Savior. Israel had to learn not to trust human wisdom or military strength but to recognize God as the only source of deliverance.”[5] Solomon states the matter well, saying, “The horse is prepared for the day of battle, but victory belongs to the LORD” (Prov 21:31). Today, we might say, the soldier is to train well and keep his weapons clean, ready for action, but always realize it is ultimately God who gives the victory.      When God rescued His people from danger, it was often followed with a natural expression of worship to Him. According to Hartley: "Singing gives expression to the joy attending God's salvation. Joy is frequently mentioned as man's inner response to God's victory (e.g., Psa 13:5). Further those who have received Yahweh's help feel compelled to share it with others; “I have not hid thy saving help within my heart, I have spoken of thy faithfulness and thy salvation” (Psa 40:10). Thus God's salvation fills life with meaning and joy."[6]      There was also a spiritual and eternal salvation for individuals who placed their faith in God. For example, in Genesis 15:6, we're informed that Abram “believed in the LORD; and He reckoned it to him as righteousness” (Gen 15:6). Henry Morris states, “Here is the great principle of true salvation, set forth for the first time in the Bible. Not by works do men attain or manifest righteousness, but by faith. Because they believe in the Word of God, He credits them with perfect righteousness and therefore enables sinful men to be made fit for the fellowship of a holy God.”[7] And Ryrie adds, “Faith was the necessary condition for salvation in the Old Testament as well as in the New. Abraham believed in the Lord, and the Lord counted it to him for righteousness (Gen 15:6). The Hebrew prefix beth indicates that Abraham confidently rested his faith on God (cf. Ex 14:31; Jon 3:5).”[8] Definition of Salvation in the New Testament      The concept of salvation in the NT derives from three words. First is the word sozo (verb), which refers to the act of physical deliverance in some biblical passages (Matt 8:25; 14:30; Mark 13:20; Luke 6:9; John 11:12; Acts 27:20, 31), and spiritual deliverance in others (Luke 7:50; 19:10; John 12:47; 1 Cor 1:21; Tit 3:5). As to our spiritual deliverance, we are saved from the penalty of sin (Rom 8:1, 33-34; Eph 2:8-9), the power of sin (Rom 6:11; Col 3:5), and ultimately the presence of sin (Phil 3:20-21; 1 John 3:2, 5). Second is the word soter (noun), which means Savior, and refers to the agent of salvation, the one who rescues or delivers another from harm or danger (Luke 2:11; John 4:42; Acts 5:31; 13:23; Eph 5:23; Phil 3:20). Third is soteria (noun), which refers to the provision of salvation, rescue, or deliverance brought by another (Luke 1:69; 19:9; John 4:22; Acts 7:25; 13:26, 47; Rom 1:16; 2 Cor 1:6; 6:2; Eph 1:13; Phil 1:28; 2:12; 2 Tim 2:10; Heb 1:14; 9:28; 1 Pet 1:5, 9; 2 Pet 3:15).      The Greek words in the NT communicate the basic meaning of yasha in the Hebrew OT. Radmacher notes, “In the New Testament the verb sōzō (“to save”) and the nouns sōtēr (“Savior”) and sōtēria (“salvation”) parallel the Hebrew word and its derivatives. Thus the Old Testament concept of deliverance is carried over to the New Testament.”[9] Ryrie agrees, saying: "In both the Septuagint and the New Testament the Greek verb sōzō and its cognates sōtēr and sōtēria usually translate yasha˒ and its respective nouns. However, a number of times the sōzō group translates shalom, peace or wholeness, and its cognates. Thus salvation can mean cure, recovery, remedy, rescue, redemption, or welfare. This can be related to preservation from danger, disease, or death (Matt 9:22; Acts 27:20, 31, 34; Heb 5:7)."[10] Earl Radmacher adds: "A number of times, however, sōtēria translates síālôm (“peace” or “wholeness”), which broadens the idea of rescue or deliverance to include recovery, safety, and preservation. There is a progression in these concepts: (a) rescue from imminent and life-threatening danger to (b) a place of safety and security and (c) a position of wholeness and soundness. The narrowness and restriction created by danger is replaced by the “breadth” of liberation in salvation. Visualize a person on the Titanic facing the imminent expectation of drowning and death, but then being placed in a lifeboat. That is rescue. Then picture the person now in the lifeboat removed from danger and death. That is safety. Now picture an ocean liner coming alongside the lifeboat and hoisting it and its passengers aboard ship. Now they enjoy security and soundness of mind. All three ideas are included in the biblical concept of salvation."[11]      The majority of usages of salvation in the NT refer to physical healing or deliverance from what injures, restricts, or threatens harm. For example, when Jesus was traveling between Samaria and Galilee, He healed ten men of leprosy (Luke 17:11-14), and when one of them returned to thank Him (Luke 17:15-16), He told the man, “your faith has made you well [sozo]” (Luke 17:19). In this context, the Greek verb sozo refers to physical deliverance from an infirmity. On another occasion, when Jesus was approaching the city of Jericho, a blind man called out for Jesus to have mercy on him (Luke 18:35-41), and Jesus healed the man, saying, “Receive your sight; your faith has made you well [sozo]” (Luke 18:42). Again, this refers to physical healing. An example of deliverance from physical danger is observed when Jesus came to His disciples when they were on a stormy sea (Matt 14:22-27). When Peter saw Jesus walking on the water, he called out to the Lord and asked to come to Him (Matt 14:28-29). However, as Peter was walking on the water, He took his eyes off Jesus and began looking at the stormy wind, and “he became frightened, and beginning to sink, he cried out, ‘Lord, save me! [sozo]'” (Matt 14:30). Peter was not asking for forgiveness of sins and the gift of eternal life; rather, he was asking Jesus to save him from physical harm as he sinking into the sea. Earl Radmacher states: "When the New Testament uses save and salvation to refer to physical deliverance, those instances are more individual than national. Also the New Testament occurrences suggest not only rescue but also remedy and recovery. A graphic example of rescue from imminent death is God's sparing Paul's life in the shipwreck on his way to Rome (Acts 27:20, 31, 34). This case is of special interest in that God promised deliverance in advance (Acts 27:23–24), and Paul confidently moved ahead on those promises (Acts 27:25, 34). In a physical sense salvation refers to being taken from danger to safety (Phil 1:19), from disease to health (Jam 5:15), and from death to life (Jam 5:20)."[12]      Often, as Christians, we think of salvation in the spiritual sense, in which we are delivered from our sins and made right with God because of the finished work of Christ on the cross. As believers, we have been “reconciled to God through the death of His Son” (Rom 5:10). We have been made spiritually alive, and “born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Pet 1:3). We should realize our salvation appears in three tenses. Chafer states: "In its broadest significance, the doctrine of salvation includes every divine undertaking for the believer from his deliverance out of the lost estate to his final presentation in glory conformed to the image of Christ. Since the divine objective is thus all-inclusive, the theme is divided naturally into three tenses: (a) The Christian was saved when he believed (Luke 7:50; Acts 16:30–31; 1 Cor 1:18; 2 Cor 2:15; Eph 2:8; 2 Tim 1:9). This past-tense aspect of it is the essential and unchanging fact of salvation. At the moment of believing, the saved one is completely delivered from his lost estate, cleansed, forgiven, justified, born of God, clothed in the merit of Christ, freed from all condemnation, and safe for evermore. (b) The believer is being saved from the dominion of sin (Rom 6:1–14; 8:2; 2 Cor 3:18; Gal 2:20; 4:19; Phil 1:19; 2:12; 2 Th 2:13). In this second tense of salvation the believer is being divinely preserved and sanctified. (c) The believer is yet to be saved from the presence of sin when presented faultless in glory (Rom 13:11; 1 Th 5:8; Heb 1:14; 9:28; 1 Pet 1:3–5; 1 John 3:1–3). To this may be added other passages which, each in turn, present all three tenses or aspects of salvation—1 Corinthians 1:30; Philippians 1:6; Ephesians 5:25–27; 1 Thessalonians 1:9–10; Titus 2:11–13."[13]      Our salvation is entirely the work of God through Christ (John 3:16), who took our sin upon Himself on the cross and paid the penalty for it, having been judged in our place; “For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). And this salvation is found exclusively in Christ, for “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12). One needs only Christ to be saved. Concerning the word salvation, Ryrie notes, “the word usage does not begin to fathom all that the biblical revelation declares about salvation. Other concepts like sacrifice, redemption, reconciliation, propitiation, and justification are vital to a full understanding of the doctrine.”[14] Dr. Steven R. Cook ----------------------------------   [1] Francis Brown, Samuel Rolles Driver and Charles Augustus Briggs, Enhanced Brown-Driver-Briggs Hebrew and English Lexicon, electronic ed. (Oak Harbor, WA: Logos Research Systems, 2000), 447. [2] For other Hebrew words, see W. L. Liefeld, “Salvation,” The International Standard Bible Encyclopedia, Revised, vol. 4, (Wm. B. Eerdmans, 1979–1988), p. 289. [3] Earl Radmacher, eds. Charles R. Swindoll and Roy B. Zuck, “Salvation”, Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 806. [4] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 321. [5] W. L. Liefeld, “Salvation,” ed. Geoffrey W. Bromiley, The International Standard Bible Encyclopedia, Revised, vol. 4 (Wm. B. Eerdmans, 1979–1988), 289. [6] John E. Hartley, “929 יָשַׁע,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 416. [7] Henry M. Morris, The Genesis Record: A Scientific and Devotional Commentary on the Book of Beginnings (Grand Rapids, MI: Baker Books, 1976), 325. [8] Charles Caldwell Ryrie, Basic Theology, 321. [9] Earl Radmacher, eds. Charles R. Swindoll and Roy B. Zuck, “Salvation” Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 805. [10] Charles Caldwell Ryrie, Basic Theology, 321–322. [11] Earl Radmacher, eds. Charles R. Swindoll and Roy B. Zuck, “Salvation”, Understanding Christian Theology, 805–806. [12] Earl Radmacher, eds. Charles R. Swindoll and Roy B. Zuck, “Salvation”, Understanding Christian Theology, 806. [13] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 6. [14] Charles Caldwell Ryrie, Basic Theology, 321–322.

     Election is another doctrine within the scope of soteriology. Election is a biblical teaching that every serious student of the Bible must address at some time. It addresses issues related to God's sovereignty and human volition, sin and salvation, justice and mercy, foreknowledge and faith. Election is a difficult doctrine to fully understand. And, when discussing it with others, it's always best to keep love and grace in the discussion. Lewis Chafer states, “The doctrine of Election is a cardinal teaching of the Scriptures. Doubtless, it is attended with difficulties which are a burden upon all systems of theology alike. However, no word of God may be altered or neglected. No little help is gained when it is remembered that revelation and not reason is the guide to faith. When the former has spoken the latter is appointed to listen and acquiesce.”[1] Charles Ryrie adds, “No human mind will ever harmonize sovereignty and free will, but ignoring or downplaying one or the other in the interests of a supposed harmony will solve nothing.”[2] From the doctrinal statement of Tyndale Theological Seminary, it is noted, “The sovereignty of God also extends to the doctrine of divine election whereby those chosen by the council of the Lord's own will, shall come to Him in faith. And yet, even though difficult to reconcile in human understanding, the sovereignty of God does not remove the responsibility of man.”[3] Election does not remove the responsibility to believe in Christ as Savior (Rom 10:13-14). Faith is non-meritorious, having no saving value in itself. Christ alone saves. In order for people to be saved, they must believe in Jesus as the Savior (1 Cor 15:3-4). From the human side of salvation, faith in Jesus is the necessary response to God's call, and no one can be saved any other way (John 14:6; Acts 16:31).      God's gospel message is simple in its presentation (1 Cor 15:3-4). It is a message of love and grace (John 3:16-17; Eph 2:8-9). It centers at the cross where Jesus died for all our sins (1 Cor 1:18, 21; 15:3-4; Col 2:13-14; 1 Pet 2:24). The gospel message only makes sense when we understand that God is holy, all mankind is sinful, and that Jesus necessarily died as our substitute. When presenting the gospel it is essential to proclaim that salvation is completely the work of God. Salvation is a free gift to us, paid in full by the Lord Jesus, who died in our place, the “just for the unjust” (1 Pet 3:18), and bore the punishment that rightfully belongs to us. This means we bring nothing to God. Nothing at all! Scripture reveals we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24), and “the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). Paul states, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). The good news is that we are saved completely by what Jesus accomplished for us at the cross and not by any good works we produce before, during, or after salvation. Chafer states, “Most emphatic is the truth thus declared, that salvation is a divine undertaking on the basis of pure grace in which no human works or merit may enter.”[4]      We are saved by grace alone, through faith alone, in Christ alone. Grace is God's unmerited favor toward us. Grace is sometimes used as an acronym for God's Riches At Christ's Expense. The challenge for us is to turn from human works, whatever they may be, and to cast ourselves completely on Christ as our Savior. Fruchtenbaum states, “In more than two hundred cases where the Scriptures give a condition for salvation, faith or belief is the one and only condition. This is important to remember. If there are ‘problem passages,' one should not interpret the two hundred clear passages by the few minor problem passages. Rather, one should try to interpret the few problem passages by the two hundred clear passages.”[5] Salvation is “the gift of God” (Eph 2:8), “according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim 1:9), and “according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit 3:5). God has prepared good works to follow our salvation (Eph 2:10), but they are never the condition of it. The matter is simple: Salvation comes to those who believe in Christ as their Savior (John 3:16; 20:31; Acts 16:30-31). And when we trust in Christ as our Savior, God saves from the penalty of sin (John 5:24; Rom 6:23; 8:1), the power of sin (Rom 6:11; 8:13), and ultimately the presence of sin (Phil 3:21; 1 John 3:2, 5).      The gospel that saves spiritually is specific in its content. And to preach any other gospel will not only result in a failure for the lost to obtain that which is necessary for entrance into heaven, but it will bring great judgment upon the one who proclaims it. The apostle Paul wrote, “But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you received, he is to be accursed!” (Gal 1:8-9). It is noteworthy that Paul includes himself in this warning, as the gospel that was delivered to him, once it was received, could not be changed, even by one so great as the apostle Paul himself. Concerning this verse, Arnold Fruchtenbaum comments: "In verses 8–9, Paul pronounces the anathema, which is a rebuke against false teachers. Anyone who teaches a gospel that is different from the gospel they have received is to be anathema. Another gospel is any gospel other than the gospel of the grace of God. Any addition to the simple statement that salvation is by grace through faith is another gospel. Any addition to the gospel—be it baptism, tongues, ceremonies, church membership, repentance—perverts the gospel and is anathema."[6] Lewis Chafer adds: "This anathema has never been revoked, nor could it be so long as the saving grace of God is to be proclaimed to a lost world. From the human point of view, a misrepresentation of the gospel might so misguide a soul that the way of life is missed forever. It behooves the doctor of souls to know the precise remedy he is appointed to administer. A medical doctor may, by an error, terminate what at best is only a brief life on earth. The doctor of souls is dealing with eternal destiny. Having given His Son to die for lost men, God cannot but be exacting about how that great benefit is presented, nor should He be deemed unjust if He pronounces an anathema on those who pervert the one and only way of salvation which was purchased at so great a cost. A sensitive man, when realizing these eternal issues, might shrink from so great a responsibility, but God has not called His messengers to such a failure. He enjoins them to “preach the word” and assures them of His unfailing presence and enabling power. Probably at no point in the whole field of theological truth is the injunction more applicable which says, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Tim 2:15).[7]      In conclusion, the gospel is the solution to a problem. There are two parts to the problem. First, God is holy (Psa 99:9; Isa 6:3), which means He is positively righteous and completely set apart from sin (Psa 99:9; 1 Pet 1:14-16). Because God is holy, He cannot have anything to with sin except to condemn it. The Scripture states, “Your eyes are too pure to approve evil, and You cannot look on wickedness with favor” (Hab 1:13), and “This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all” (1 John 1:5). Second, all mankind is sinful and separated from God (Rom 3:10-23). We are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; 13:12-14), and sinners by choice (Isa 59:2; Jam 1:14-15). To further complicate the problem, we are helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit before God (Isa 64:6; Eph 2:8-9; Tit 3:5). We cannot save ourselves any more than we can jump across the Grand Canyon or throw rocks and hit the moon. But God, because of His mercy and love toward us (John 3:16; Eph 2:3-7), did for us what we cannot do for ourselves. He provided a solution to the problem of sin, and that solution is the cross of Christ (1 Cor 1:18). God the Son—the second Person of the Trinity—came into the world by virgin human birth (Luke 1:26-38; cf., John 1:1, 14), lived a perfectly righteous life (Matt 5:17; John 17:4), and willingly died in our place and bore the punishment for our sins. Jesus solved both problems: 1) He lived the righteous life that God demands and committed no sin (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5), and 2) He died for us on the cross and paid the penalty for all our sins (Mark 10:45; Rom 5:6-10; 1 John 2:2). The gospel message is that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4).  Jesus died in our place, “the just for the unjust, that He might bring us to God” (1 Pet 3:18). In order for us to be reconciled to God, we must simply trust in Jesus as our Savior (John 3:16; Acts 16:30-31). When we trust in Christ as our Savior, we are forgiven all our sins (Eph 1:7; Col. 1:14), given eternal life (John 3:16; 10:27-28), and receive the righteousness of God as a free gift (Rom 5:17; 2 Cor 5:21; Phil 3:9). And when we trust in Christ as our Savior, God saves us from the penalty of sin (John 5:24; Rom 6:23; 8:1), the power of sin (Rom 6:11; 8:13), and ultimately the presence of sin (Phil 3:21; 1 John 3:2, 5).      Soteriology touches a number of biblical topics such as the holiness of God, the sinfulness of mankind, election, atonement, penal substitution, redemption, faith, regeneration, forgiveness, expiation, justification, propitiation, and reconciliation, just to name a few. These and other topics will be addressed throughout this volume.   [1] Lewis S. Chafer, “Biblical Theism Divine Decrees” Bibliotheca Sacra, 96 (1939): 268. [2] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 359. [3] Doctrinal Statement, Tyndale Theological Seminary and Biblical Institute, https://tyndale.edu/about/doctrine/ [4] Lewis Sperry Chafer, Systematic Theology, vol. 3, 7. [5] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, ed. Christiane Jurik, Second Edition. (San Antonio, TX: Ariel Ministries, 2016), 5. [6] Ibid., 12–13. [7] Lewis Sperry Chafer, Systematic Theology, vol. 3, p. 10.

Introduction to Soteriology      Soteriology is the study of salvation. The word soteriology is derived from the Greek words soter, which means savior, and logos, which means a word about, or the study of something. The word salvation is used throughout the Bible of physical deliverance as well as spiritual deliverance. It means one is saved from a real harm or danger, and rescued to a safe place. Salvation in all forms is necessary because of our weakness and inability to help ourselves in a dangerous situation. According to Lewis S. Chafer, “With respect to the meaning of the word salvation, the Old and New Testaments are much alike. The word communicates the thought of deliverance, safety, preservation, soundness, restoration, and healing; but though so wide a range of human experience is expressed by the word salvation, its specific, major use is to denote a work of God in behalf of man.”[1] And McChesney adds: "In the OT the term refers to various forms of deliverance, both temporal and spiritual. God delivers His people from their enemies and from the snares of the wicked (see Psa 37:40; 59:2; 106:4). He also saves by granting forgiveness of sins, answers to prayer, joy, and peace (Psa 79:9; 69:13; 51:12)…In the NT salvation is regarded almost exclusively as from the power and dominion of sin. And of this Jesus Christ is the author (see Matt 1:21; Acts 4:12; Heb 2:10; 5:9)."[2]      The most notable act of salvation in the OT was Yahweh's deliverance of Israel from the Egyptian army that was marching against them. Moses told his people, “Do not fear! Stand by and see the salvation of the LORD which He will accomplish for you today” (Ex 14:13). The salvation was entirely of the Lord, as Moses said, “The LORD will fight for you while you keep silent” (Ex 14:14). This was a physical deliverance from a military attack. In the NT, we observe Peter being delivered from a physical drowning when he cried out to Jesus, saying, “Lord, save me!” (Matt 14:30). As Peter was sinking into the water, he was not asking for forgiveness of sins and the gift of eternal life. He was asking to be delivered from physical drowning. We're told “Jesus stretched out His hand and took hold of him” (Matt 14:31) and brought him safely into the boat. Thus, Peter was physically saved from harm.      As Christians, when we think of salvation, it most often pertains to our spiritual deliverance from the lake of fire in which we are eternally separated from God, to which all humanity is destined unless we turn to Christ and are rescued. John tells us, “if anyone's name was not found written in the book of life, he was thrown into the lake of fire” (Rev 20:15). Spiritual salvation is the most important kind of salvation mentioned in the Bible, for it matters little if one is rescued a thousand times from physical danger, but ultimately fails to receive deliverance from the danger of hell. God loves everyone and is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). And He has made a way for lost sinners to be saved from hell and brought to heaven, and this through His Son, Jesus, for “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12). Charles Ryrie notes: "The Bible indicates at least three reasons that God wanted to save sinners. (1) This was the greatest and most concrete demonstration of the love of God. His good gifts in nature and through His providential care (great as they are) do not hold a candle to the gift of His Son to be our Savior. John 3:16 reminds us that His love was shown in His gift, and Romans 5:8 says that God proved conclusively that He loved us by the death of Christ. (2) Salvation also gives God a display of His grace throughout all eternity (Eph 2:7). Each saved person will be a special trophy of God's grace forever. Only redeemed human beings can provide this display. (3) God also wanted a people who would do good works in this life and thus give the world a glimpse, albeit imperfect, of God who is good (Eph 2:10). Without the salvation Christ provided, these things would not be possible."[3]      God's love for lost humanity is what motivated Him to act. Scripture reveals, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16). And, “By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him. In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:9-10). And, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom 5:8). Chafer states, “The greatest of all motives which actuates God in the exercise of His saving grace is the satisfying of His own infinite love for those ruined by sin. In this may be seen the truth that the salvation of a soul means infinitely more to God than it could ever mean to the one who is saved.”[4]      God saves us because we are lost in sin and helpless to save ourselves. If we could save ourselves, then the death of Christ would have been unnecessary. But we cannot save ourselves, as our sin renders us helpless before God. According to Norman Geisler, “Sin is the precondition for salvation; salvation isn't necessary unless there are sinners in need of being saved. As to the origin of salvation, there is universal agreement among orthodox theologians: God is the author of our salvation, for whereas human sin originated with human beings on earth, salvation originated with God in heaven.”[5] A weak understanding of God's work in salvation will produce a weak gospel, one that tends to emphasize human good and man's ability to save himself, or to participate in that salvation. When we understand the total depravity of all mankind, and that we are totally lost and unable to save ourselves, only then does the work of God through Christ come into its full glory, and love and grace become so pronounced, that lost sinners realize their utterly helpless condition, and turn to Christ alone for that salvation which cannot be secured by any other means. According to Robert Lightner, “The Bible is explicit about the condition of all who have not been born again. They are lost (Luke 19:10), condemned (John 3:18), under God's wrath (John 3:36), dead in trespasses and sin (Eph 2:1), having no hope, and without God in the world (Eph 2:12), and unrighteous (Rom 1:19-32).”[6]      The price of our salvation was very costly to God. It cost Him His Son, Who came into the world and took upon Himself humanity (Matt 1:1, 18; Luke 1:26-38; John 1:1, 14), lived a sinless life (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5), willingly went to the cross and bore our sin (Isa 53:4-11; John 10:17-18; 1 Pet 2:24), was buried and raised again on the third day (Luke 24:46; 1 Cor 15:3-4), never to die again (Rom 6:9). Jesus paid our sin debt in full (Rom 6:10; Heb 9:28; 10:12, 14), and now salvation is offered as a free gift to all who will accept it by faith alone in Christ alone. Lightner states, “Salvation is the most wonderful gift in all the world. To be saved, or born again, is to be translated from the kingdom of darkness into the kingdom of God's dear Son (Col 1:13). It is to be made acceptable before God. His salvation is complete and without cost to the sinner. The total price has been paid. The work is finished!”[7]Those who have trusted Christ as Savior are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24).      It's important to understand that Christ died for only one kind of person: the lost sinner who stands condemned before a holy and righteous God. If we don't see ourselves from the divine perspective, as lost and in need of a Savior, then Christ and His work on the cross will be rejected. The cross is God's righteous solution to the problem of sin, as well as His greatest display of love toward sinners. At the cross, God judged our sin as His righteousness required, and pardons the sinner as His love desires. To understand the cross of Christ is to understand the heart of God toward a fallen world He wants to save.   [1] Lewis Sperry Chafer, Systematic Theology, vol. 3 (Grand Rapids, MI: Kregel Publications, 1993), 5. [2] E. McChesney, “Salvation,” ed. Merrill F. Unger and R.K. Harrison, The New Unger's Bible Dictionary (Chicago: Moody Press, 1988), 1114. [3] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 318–320. [4] Lewis Sperry Chafer, Systematic Theology, vol. 3, 7. [5] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 181. [6] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review (Grand Rapids, MI: Kregel Publications, 1995), 188. [7] Ibid., 185.

Eph 1,3 Gepriesen sei der Gott und Vater unseres Herrn Jesus Christus, der uns gesegnet hat mit jedem geistlichen Segen in den himmlischen [Regionen] in Christus, (Sch2000) Kommentar von MacDonald (CLV) 1,3 Nach seinem kurzen Gruß erhebt der Apostel seine Stimme zu einem wunderbaren Lobgesang, und bewegt sich dabei auf den erhabensten Höhen neutestamentlicher Anbetung. Hier finden wir ein Herz, das überfließt im Lob der göttlichen Segnungen. In diesen Versen (3-14) spürt Paulus Gottes Handeln nach: von der Ewigkeit vor aller Zeit durch die Zeitalter hindurch bis in die Ewigkeit nach aller Zeit. Und damit kommt er unausweichlich auf das Geheimnis des Willens Gottes zu sprechen: Gläubige Juden und Heiden sind gemeinsam Teilhaber des herrlichen Erbes. Er beginnt, mit einem Aufruf an alle, die Gott kennen: Sie sollen ihn preisen, d. h., Gottes Herzen Freude machen, indem sie ihn loben und in Liebe anbeten. Der Gepriesene ist »der Gott und Vater unseres Herrn Jesus Christus«. Bei bestimmten Gelegenheiten redete Jesus den Vater als Gott an (Matth 27,46). Dann wiederum sprach er ihn als seinen Vater an (Joh 10,30). Der Gepriesene ist gleichzeitig der Segnende. Er segnet uns und macht uns froh, indem er uns die Reichtümer seiner Gnade schenkt. »Er hat uns gesegnet mit jeder geistlichen Segnung in der Himmelswelt in Christus.« Hier haben wir eine Gnadenpyramide: Segnung geistliche Segnung jede geistliche Segnung jede geistliche Segnung in der Himmelswelt jede geistliche Segnung in der Himmelswelt in Christus Man beachte zunächst, wie vorbehaltlos Gottes Herz und Hände geben – »jede geistliche Segnung«. Man beachte auch, dass es hier um geistlichen Segen geht. Das kann man am einfachsten erklären, indem man diesen Segen mit den Segnungen Israels unter dem Gesetz vergleicht. Im AT wurde ein treuer, gehorsamer Jude mit langem Leben, einer großen Familie, einer reichen Ernte und dem Schutz vor seinen Feinden belohnt (5. Mose 28,2-8). Die Segnungen des Christentums sind im Gegensatz dazu »geistlicher« Art, d. h., sie betreffen immaterielle, unsichtbare und unvergängliche Schätze. Es stimmt, dass die Heiligen des AT auch geistliche Segnungen erhielten, doch werden wir sehen, dass die Christen heute Segnungen empfangen, die im AT unbekannt waren. Unsere Segnungen sind »in der Himmelswelt« (wörtl. in den Himmlischen). Der Ausdruck »in der Himmelswelt« wird im Epheserbrief fünfmal benutzt: 1,3 Der Bereich unserer geistlichen Segnungen. * 1,2 Der Ort, an dem Christus gegenwärtig regiert. * 2,6 Der Ort, an dem wir gegenwärtig in Christus regieren. * 3,10 Der Ort, von dem aus die Engel die Weisheit Gottes, wie sie sich in der Gemeinde zeigt, beobachten können. 6,12 Der Bereich, der der Ursprung unseres gegenwärtigen Konflikts mit den bösen Geistern ist. Wenn wir diese Abschnitte zusammen sehen, dann haben wir eine wirklich schriftgemäße Definition des Begriffs »Himmelswelt«. Unger drückt es folgendermaßen aus: Die Himmelswelt umfasst »den Stellungs- und Erfahrungsbereich des Gläubigen, der ihm aufgrund seiner Vereinigung mit Christus durch die Taufe mit dem Heiligen Geist zugeeignet ist«. Alle »geistlichen Segnungen« erhalten wir in Christus. Er war derjenige, der sie für uns durch sein vollendetes Werk auf Golgatha erlangte. Nun sind sie für uns in ihm erreichbar. Alles, was Gott für den Gläubigen vorgesehen hat, liegt im Herrn Jesus bereit. Um diese Segnungen empfangen zu können, müssen wir durch den Glauben mit Christus eins sein. In dem Augenblick, in dem der Mensch in Christus ist, wird er zum Eigentümer all dieser Segnungen. Chafer schreibt: »Wer in Christus ist (eine Stellung, die allen Erretteten zugeeignet ist), hat an all dem Anteil, was Christus getan hat, was er jetzt ist, und was er einmal sein wird.« In Christus ist eines der Schlüsselworte des Epheserbriefes. [...] (Mehr Text geht hier nicht. Den Kommentar kann man kostenlos auf www.CLV.de downloaden)

Satan

     In the church age, Christian spiritual service is connected with the priesthood of every believer (1 Pet 2:5; Rev 1:6). A priest offers worship to God and service to others. In the OT—before the Mosaic Law—few priests are mentioned. Melchizedek functioned as the king/priest of Salem (Gen 14:18-20; cf. Heb 7:1), and Reuel/Jethro (Moses' father-in-law) as the priest of Midian (Ex 2:16-21; 3:1). Job served as the priest over his household, offering sacrifices for the sins of his family (Job 1:5). Most people worshipped and served God as non-priests.  Men such as Noah, Abraham, Isaac and Jacob built temporary stone altars and worshipped God directly (Gen 8:20-21; 12:7; 13:18; 26:24-25; 35:1-7). Before the Mosaic Law, it appears that sacrifice and worship was personal, simple, did not require special attire, and was not tied to a specific geographic location or facility.      After Israel was delivered from the bondage of Egypt, God established the Hebrews as a theocratic nation among the Gentile nations of the world. God originally intended the whole nation to be a kingdom of priests, saying, “and you shall be to Me a kingdom of priests and a holy nation” (Ex 19:6). However, because of the sin of worshipping the golden calf (Ex 32:1-35), God took that privilege from the nation and confined the priesthood to the descendants of Aaron, and the Levites were their assistants (Num 3:1-10; 18:1-7). God required that priests could not have any physical defects (Lev 21:17-23), and restricted the age to twenty-five to fifty (Num 8:24-25). The priests were originally associated with the tabernacle for their service and later to the temple, and special clothing was required both for the priests and the high priest. Throughout the years of their priestly service they were required to: Be holy in their behavior (Ex 19:6; Lev 10:1-3). Provide daily maintenance of the tabernacle, courtyard and sacrifices (Num 3:5-8; Deut 17:1). Teach God's Law to others (Lev 10:8-11; Deut 31:9-13; 33:8-10; 2 Ch 17:7-9; Ezra 7:10; Mal 2:7). Offer sacrifices for sin to God (Lev chapters 4, 9, 16). Adjudicate legal matters (Deut 17:8-13; 19:16-17; 2 Ch 19:8-10). Preserve the tabernacle and temple (Num 18:1-7). Inspect persons, animals, and fabrics to make sure they were clean (Lev 1:3; Deut 15:21; Lev 13-15). Receive the tithes (Num 18:21, 26; cf. Heb 7:5). Pronounce God's blessing on the nation (Num 6:22-27). The High Priest was the supervisor of all the other priests, and had to be a direct descendant of Aaron (Ex 28:1; Num 18:1-7). The High Priest was to: Provide divine guidance (Urim and Thummim; Num 27:21). Perform official duties in the Holy of Holies once a year (Ex 30:6-10; Lev 16).      Israel and the Church are both the people of God, but function under different directives. Biblical distinctions reveal that Israel is a nation (Ex 19:6), but the church is not a nation (Rom 10:19). God's program for Israel focused on the land promised to Abraham (Gen 12:1; 15:18; 17:8), whereas the church is called to go out to many lands (Matt 28:19-20; Mark 16:15; Acts 1:8). Israel was mentioned throughout the Old Testament and recognized by other nations (Num 14:15; Josh 5:1), but the church was a mystery not known in the Old Testament (Eph 3:1-6; Col 1:26-27; cf. Rom 16:25-26).[1] Israel was under “the Law” of Moses (John 1:17), whereas the Church is under the “Law of Christ” (1 Cor 9:21; Gal 6:2). Israel had a priesthood that was specific to the tribe of Levi (Num 3:6-7), whereas all Christians are priests to God (Rev 1:6). Israel worshipped first at the Tabernacle and later the Temple (Ex 40:18-38; 2 Ch 8:14-16), but for Christians, their body is the temple of the Lord and they gather locally where they want (1 Cor 6:19-20; cf. 1 Cor 16:19; Col 4:15). Israel offered animal sacrifices to God (Lev 4:1-35), but Christians offer spiritual sacrifices (1 Pet 2:5; cf. Rom 12:1; Heb 13:15). Israel was required to tithe from the produce of their land (Deut 14:22-23; 28-29; Num 18:21), but there is no tithe required from Christians, only a joyful attitude when giving, “for God loves a cheerful giver” (2 Cor 9:7).      The death of Christ on the cross fulfilled the Mosaic Law and ended the OT animal sacrificial system and the Aaronic priesthood (John 1:17; Rom 6:14; 8:3-4; 10:4; 2 Cor 3:1-13; Gal 5:18). There is no specialized priesthood today, and the Catholic Church—or any organization—is not justified in creating a priestly cast within the body of Christ. Now, in the church age, every Christian is a priest to God (1 Pet 2:5, 9; Rev 1:6), and is indwelt by the Holy Spirit (1 Cor 3:16; 6:19). The Christian becomes a priest at the moment of salvation. This is the work of the Lord Jesus Christ, for “He has made us to be a kingdom, priests to His God and Father” (Rev 1:6; cf. 1 Pet. 2:9). Peter writes, “you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ” (1 Pet 2:5). The functions of the Christian priesthood include: The continual giving of the body for service to the Lord (Rom 12:1-2). The sacrifice of praise for worship (Heb 13:15). The doing of good works and sharing with others (Heb 13:16). The sacrifice of personal life for the benefit of others (Phil 2:17; cf. Phil 1:21-26; 2:3-4). The walk of sacrificial love (Eph 5:1-2; cf. 1 Pet 1:22). Giving financially to support ministry (Phil 4:18). Confession of personal sin to God for restoration of fellowship (1 John 1:6-9).      The practice of the Christian priesthood begins when the believer surrenders his own body as a “living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1). Unlike the OT sacrifices which surrendered their life once, the Christian life is a moment by moment, continual surrender to God. This spiritual service is performed primarily within the body of Christ toward other believers for their benefit. Rather than offer the sacrifice of animals, the Christian is called to offer spiritual sacrifices. When Paul writes about giving ourselves as “a living and holy sacrifice” to God for “spiritual service” (Rom 12:1), he does not leave his reader guessing as to what he means, for one has only to continue reading in Romans chapter 12 to understand his practical application. A few verses later the Apostle provided practical application to his statement when he wrote about Christian service to others within the church. Paul wrote, “Since we have gifts that differ according to the grace given to us, each of us is to exercise them accordingly: if prophecy, according to the proportion of his faith; if service, in his serving; or he who teaches, in his teaching; or he who exhorts, in his exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness” (Rom 12:4-8). And Peter wrote, “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God” (1 Pet 4:10). This is love set in motion for the benefit of others. It is taking what God has given to us, spiritually or materially, and giving it freely for others to be blessed. This is consistent with what Paul writes elsewhere when he states, “Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others” (Phil 2:3-4). From where does Paul learn this way of thinking? He learned it from the Lord Jesus Himself. Paul wrote: "Have this attitude in yourselves which was also in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross." (Phil 2:5-8)      Jesus is our prime example of a priestly life that has been surrendered for service to God. Jesus' life was given for the blessing of others. Jesus said, “I am the good shepherd; the good shepherd lays down His life for the sheep” (John 10:11). And elsewhere He stated, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45). Several things may be said about Jesus' willingness to surrender His life to His Father. Dr. Lewis Sperry Chafer states: "First, Christ was willing to go where His Father chose. He was at home in the glory. It was His native environment; but He came into this world with a mission and message of grace. “God had an only Son and He was a foreign missionary.” Such was His Father's will for Him and His attitude may be expressed by the familiar words: “I'll go where You want me to go, dear Lord.” Second, Christ was willing to be whatever His Father chose. “He made Himself of no reputation.” He was not only willing to lay aside the garments of His glory, but He was willing, as well, to be set at naught, to be spit upon and to be crucified. That was the Father's will for Him and His attitude may be expressed in the words: “I'll be what You want me to be.” Third, Christ was willing to do whatever His Father chose. He became obedient unto death, and in so doing, His attitude may again be expressed in the words: “I'll do what You want me to do.”[2]      As Christians, we look to Jesus as our primary role model. Jesus sought to glorify the Father in every regard, and this meant living in accordance with Scripture and being willing to go and do whatever was required of Him. No doubt this brought joy, and at other times sorrow. The primary purpose of life is to glorify God, and this is accomplished as learn and live God's Word and advance to spiritual maturity. Chafer states: "Yieldedness to the will of God is not demonstrated by some one particular issue: it is rather a matter of having taken the will of God as the rule of one's life. To be in the will of God is simply to be willing to do His will without reference to any particular thing He may choose. It is electing His will to be final, even before we know what He may wish us to do. It is, therefore, not a question of being willing to do some one thing: it is a question of being willing to do anything, when, where and how, it may seem best in His heart of love. It is taking the normal and natural position of childlike trust which has already consented to the wish of the Father even before anything of the outworking of His wish is revealed."[3]      The priestly life of service to God and others belongs to every Christian. It is a life of sacrifice for the spiritual and material wellbeing of others, especially those within the church. More so, it begins when the believer decides to commit his/her life to God, to love kindness, to walk humbly, and to pursue righteousness and goodness in all things.   [1] A mystery (musterion) is something “which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets” (Eph. 3:5). Paul then states what that mystery is, “that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel” (Eph. 3:6). [2] Lewis Sperry Chafer, He That Is Spiritual (Moody Press: Chicago, 1918), 87. [3] Ibid., 88-89.

Introduction The exact and discriminate meaning of the word grace should be crystal clear to every child of God. With such insight only can he feed his own soul on the inexhaustible riches which it unfolds, and with such understanding only can he be enabled clearly to pass on to others its marvelous, transforming theme. Here is a striking illustration of the fact that very much may be represented by one word. When used in the Bible to set forth the grace of God in the salvation of sinners, the word grace discloses not only the boundless goodness and kindness of God toward man, but reaches far beyond and indicates the supreme motive which actuated God in the creation, preservation, and consummation of the universe. What greater fact could be expressed by one word? The meaning of the word grace, as used in the NT, is not unlike its meaning as employed in common speech—but for one important exception, namely, in the Bible the word often represents that which is limitless, since it represents realities which are infinite and eternal. It is nothing less than the unlimited love of God expressing itself in measureless grace. The word favor is the nearest biblical synonym for the word grace. In this connection it may be observed that the one thought which is almost exclusively expressed in the NT by the word grace, is, in the OT, almost exclusively expressed by the word favor. Grace is favor, and favor is grace. Thus, in considering the Bible teaching on this great theme, equal attention should be given to all passages wherein either the word grace is used or favor is found. Grace means pure unrecompensed kindness and favor. What is done in grace is done graciously. From this exact meaning there can be no departure; otherwise grace ceases to be grace. To arrive at the scope and force of the Bible doctrine of salvation by grace alone we need to follow consistently the path indicated by the exact meaning of the word.

When the young girl at Philippi described Paul and Silas as "servants of the Most High God which shew unto us the way of salvation," she unwittingly described them and their work in the truest and best possible way. Nothing is greater or nobler than to be "servants of the Most High God," and nothing more glorious than to "shew the way of salvation." This little work by my good friend, Mr. Chafer, is in the true "Apostolic Succession," for it depicts in clear and Scriptural language the Gospel of Divine salvation through the Person and Work of Christ. I rejoice in his faithful and forcible message. I am glad of the privilege of calling attention to a presentation of the way of salvation which is certain to lead all who read it earnestly to a living faith in Christ and then to constant joy because of the abundant and assured provision of God for the Christian life. It is only on the familiar principle of "Grace before Meat," so often associated with a clergyman that I feel justified in accepting the invitation to commend these admirable chapters from one whose services as a Bible teacher are continually becoming better known and more warmly appreciated in the United States and Canada. W. H. GRIFFITH THOMAS.

When the young girl at Philippi described Paul and Silas as "servants of the Most High God which shew unto us the way of salvation," she unwittingly described them and their work in the truest and best possible way. Nothing is greater or nobler than to be "servants of the Most High God," and nothing more glorious than to "shew the way of salvation." This little work by my good friend, Mr. Chafer, is in the true "Apostolic Succession," for it depicts in clear and Scriptural language the Gospel of Divine salvation through the Person and Work of Christ. I rejoice in his faithful and forcible message. I am glad of the privilege of calling attention to a presentation of the way of salvation which is certain to lead all who read it earnestly to a living faith in Christ and then to constant joy because of the abundant and assured provision of God for the Christian life. It is only on the familiar principle of "Grace before Meat," so often associated with a clergyman that I feel justified in accepting the invitation to commend these admirable chapters from one whose services as a Bible teacher are continually becoming better known and more warmly appreciated in the United States and Canada. W. H. GRIFFITH THOMAS.

When the young girl at Philippi described Paul and Silas as "servants of the Most High God which shew unto us the way of salvation," she unwittingly described them and their work in the truest and best possible way. Nothing is greater or nobler than to be "servants of the Most High God," and nothing more glorious than to "shew the way of salvation." This little work by my good friend, Mr. Chafer, is in the true "Apostolic Succession," for it depicts in clear and Scriptural language the Gospel of Divine salvation through the Person and Work of Christ. I rejoice in his faithful and forcible message. I am glad of the privilege of calling attention to a presentation of the way of salvation which is certain to lead all who read it earnestly to a living faith in Christ and then to constant joy because of the abundant and assured provision of God for the Christian life. It is only on the familiar principle of "Grace before Meat," so often associated with a clergyman that I feel justified in accepting the invitation to commend these admirable chapters from one whose services as a Bible teacher are continually becoming better known and more warmly appreciated in the United States and Canada. W. H. GRIFFITH THOMAS.

When the young girl at Philippi described Paul and Silas as "servants of the Most High God which shew unto us the way of salvation," she unwittingly described them and their work in the truest and best possible way. Nothing is greater or nobler than to be "servants of the Most High God," and nothing more glorious than to "shew the way of salvation." This little work by my good friend, Mr. Chafer, is in the true "Apostolic Succession," for it depicts in clear and Scriptural language the Gospel of Divine salvation through the Person and Work of Christ. I rejoice in his faithful and forcible message. I am glad of the privilege of calling attention to a presentation of the way of salvation which is certain to lead all who read it earnestly to a living faith in Christ and then to constant joy because of the abundant and assured provision of God for the Christian life. It is only on the familiar principle of "Grace before Meat," so often associated with a clergyman that I feel justified in accepting the invitation to commend these admirable chapters from one whose services as a Bible teacher are continually becoming better known and more warmly appreciated in the United States and Canada. W. H. GRIFFITH THOMAS.

When the young girl at Philippi described Paul and Silas as "servants of the Most High God which shew unto us the way of salvation," she unwittingly described them and their work in the truest and best possible way. Nothing is greater or nobler than to be "servants of the Most High God," and nothing more glorious than to "shew the way of salvation." This little work by my good friend, Mr. Chafer, is in the true "Apostolic Succession," for it depicts in clear and Scriptural language the Gospel of Divine salvation through the Person and Work of Christ. I rejoice in his faithful and forcible message. I am glad of the privilege of calling attention to a presentation of the way of salvation which is certain to lead all who read it earnestly to a living faith in Christ and then to constant joy because of the abundant and assured provision of God for the Christian life. It is only on the familiar principle of "Grace before Meat," so often associated with a clergyman that I feel justified in accepting the invitation to commend these admirable chapters from one whose services as a Bible teacher are continually becoming better known and more warmly appreciated in the United States and Canada. W. H. GRIFFITH THOMAS.

When the young girl at Philippi described Paul and Silas as "servants of the Most High God which shew unto us the way of salvation," she unwittingly described them and their work in the truest and best possible way. Nothing is greater or nobler than to be "servants of the Most High God," and nothing more glorious than to "shew the way of salvation." This little work by my good friend, Mr. Chafer, is in the true "Apostolic Succession," for it depicts in clear and Scriptural language the Gospel of Divine salvation through the Person and Work of Christ. I rejoice in his faithful and forcible message. I am glad of the privilege of calling attention to a presentation of the way of salvation which is certain to lead all who read it earnestly to a living faith in Christ and then to constant joy because of the abundant and assured provision of God for the Christian life. It is only on the familiar principle of "Grace before Meat," so often associated with a clergyman that I feel justified in accepting the invitation to commend these admirable chapters from one whose services as a Bible teacher are continually becoming better known and more warmly appreciated in the United States and Canada. W. H. GRIFFITH THOMAS.

When the young girl at Philippi described Paul and Silas as "servants of the Most High God which shew unto us the way of salvation," she unwittingly described them and their work in the truest and best possible way. Nothing is greater or nobler than to be "servants of the Most High God," and nothing more glorious than to "shew the way of salvation." This little work by my good friend, Mr. Chafer, is in the true "Apostolic Succession," for it depicts in clear and Scriptural language the Gospel of Divine salvation through the Person and Work of Christ. I rejoice in his faithful and forcible message. I am glad of the privilege of calling attention to a presentation of the way of salvation which is certain to lead all who read it earnestly to a living faith in Christ and then to constant joy because of the abundant and assured provision of God for the Christian life. It is only on the familiar principle of "Grace before Meat," so often associated with a clergyman that I feel justified in accepting the invitation to commend these admirable chapters from one whose services as a Bible teacher are continually becoming better known and more warmly appreciated in the United States and Canada. W. H. GRIFFITH THOMAS.

When the young girl at Philippi described Paul and Silas as "servants of the Most High God which shew unto us the way of salvation," she unwittingly described them and their work in the truest and best possible way. Nothing is greater or nobler than to be "servants of the Most High God," and nothing more glorious than to "shew the way of salvation." This little work by my good friend, Mr. Chafer, is in the true "Apostolic Succession," for it depicts in clear and Scriptural language the Gospel of Divine salvation through the Person and Work of Christ. I rejoice in his faithful and forcible message. I am glad of the privilege of calling attention to a presentation of the way of salvation which is certain to lead all who read it earnestly to a living faith in Christ and then to constant joy because of the abundant and assured provision of God for the Christian life. It is only on the familiar principle of "Grace before Meat," so often associated with a clergyman that I feel justified in accepting the invitation to commend these admirable chapters from one whose services as a Bible teacher are continually becoming better known and more warmly appreciated in the United States and Canada. W. H. GRIFFITH THOMAS.

When the young girl at Philippi described Paul and Silas as "servants of the Most High God which shew unto us the way of salvation," she unwittingly described them and their work in the truest and best possible way. Nothing is greater or nobler than to be "servants of the Most High God," and nothing more glorious than to "shew the way of salvation." This little work by my good friend, Mr. Chafer, is in the true "Apostolic Succession," for it depicts in clear and Scriptural language the Gospel of Divine salvation through the Person and Work of Christ. I rejoice in his faithful and forcible message. I am glad of the privilege of calling attention to a presentation of the way of salvation which is certain to lead all who read it earnestly to a living faith in Christ and then to constant joy because of the abundant and assured provision of God for the Christian life. It is only on the familiar principle of "Grace before Meat," so often associated with a clergyman that I feel justified in accepting the invitation to commend these admirable chapters from one whose services as a Bible teacher are continually becoming better known and more warmly appreciated in the United States and Canada. W. H. GRIFFITH THOMAS.

When the young girl at Philippi described Paul and Silas as "servants of the Most High God which shew unto us the way of salvation," she unwittingly described them and their work in the truest and best possible way. Nothing is greater or nobler than to be "servants of the Most High God," and nothing more glorious than to "shew the way of salvation." This little work by my good friend, Mr. Chafer, is in the true "Apostolic Succession," for it depicts in clear and Scriptural language the Gospel of Divine salvation through the Person and Work of Christ. I rejoice in his faithful and forcible message. I am glad of the privilege of calling attention to a presentation of the way of salvation which is certain to lead all who read it earnestly to a living faith in Christ and then to constant joy because of the abundant and assured provision of God for the Christian life. It is only on the familiar principle of "Grace before Meat," so often associated with a clergyman that I feel justified in accepting the invitation to commend these admirable chapters from one whose services as a Bible teacher are continually becoming better known and more warmly appreciated in the United States and Canada. W. H. GRIFFITH THOMAS.

When the young girl at Philippi described Paul and Silas as "servants of the Most High God which shew unto us the way of salvation," she unwittingly described them and their work in the truest and best possible way. Nothing is greater or nobler than to be "servants of the Most High God," and nothing more glorious than to "shew the way of salvation." This little work by my good friend, Mr. Chafer, is in the true "Apostolic Succession," for it depicts in clear and Scriptural language the Gospel of Divine salvation through the Person and Work of Christ. I rejoice in his faithful and forcible message. I am glad of the privilege of calling attention to a presentation of the way of salvation which is certain to lead all who read it earnestly to a living faith in Christ and then to constant joy because of the abundant and assured provision of God for the Christian life. It is only on the familiar principle of "Grace before Meat," so often associated with a clergyman that I feel justified in accepting the invitation to commend these admirable chapters from one whose services as a Bible teacher are continually becoming better known and more warmly appreciated in the United States and Canada. W. H. GRIFFITH THOMAS.

When the young girl at Philippi described Paul and Silas as "servants of the Most High God which shew unto us the way of salvation," she unwittingly described them and their work in the truest and best possible way. Nothing is greater or nobler than to be "servants of the Most High God," and nothing more glorious than to "shew the way of salvation." This little work by my good friend, Mr. Chafer, is in the true "Apostolic Succession," for it depicts in clear and Scriptural language the Gospel of Divine salvation through the Person and Work of Christ. I rejoice in his faithful and forcible message. I am glad of the privilege of calling attention to a presentation of the way of salvation which is certain to lead all who read it earnestly to a living faith in Christ and then to constant joy because of the abundant and assured provision of God for the Christian life. It is only on the familiar principle of "Grace before Meat," so often associated with a clergyman that I feel justified in accepting the invitation to commend these admirable chapters from one whose services as a Bible teacher are continually becoming better known and more warmly appreciated in the United States and Canada. W. H. GRIFFITH THOMAS.

Introduction      In this chapter, Moses anticipates Israel's rebellion against the Lord and the application of the curses upon the nation (Deut 30:1). However, Moses also anticipates their humbling in captivity, return to obedience, and God's restoration of blessing in the land (Deut 30:2-5). Simultaneously, God promises to create in His people a new heart that will serve Him (Deut 30:6-8), which will bring blessing (Deut 30:9), but also conditions that blessing on their obedience (Deut 30:10). Moses then reveals that God's will for them—as specified in the Mosaic Law—is not too difficult (Deut 30:11), nor out of their reach (Deut 30:12-13), but is as near as their own mouths and hearts (Deut 30:14). Lastly, Moses ties the people's blessings and cursings to their own choices to obey or disobey the Lord (Deut 30:15-18), with a call for them to choose life that they might be blessed (Deut 30:19-20). Moses' Promise of Judgment and Restoration (Deut 30:1-10)      Moses, having previously addressed God's blessings and cursings upon the nation, depending on their obedience or disobedience to His directives (Deut 28), anticipates the nation's future failure. He states, “So it shall be when all of these things have come upon you, the blessing and the curse which I have set before you, and you call them to mind in all nations where the LORD your God has banished you” (Deut 30:1). This does not appear to be prophecy, but rather, an expectation of future judgment because Moses knows the sinful proclivity of his people and the Lord's faithfulness to keep His promises.      But just as Moses expected the nation's future judgment, He also foresaw their return to God, saying, “and you return to the LORD your God and obey Him with all your heart and soul according to all that I command you today, you and your sons, 3 then the LORD your God will restore you from captivity, and have compassion on you, and will gather you again from all the peoples where the LORD your God has scattered you” (Deut 30:2-3). According to Peter Craigie, “the people would remember that the circumstances in which they found themselves were not the result of ‘fate,' but an inevitable consequence of disobeying the covenant with the Lord.”[1]Suffering can, in the right heart, produce humility and obedience in individuals and groups. This would prove true for the generation that went into Babylonian captivity in 586 B.C. and later returned to the land under the leadership of Ezra and Nehemiah. Jack Deere states: "Moses had passionately urged the nation to obey the Lord and His commands, and had set the blessings and curses before them in order to motivate them. Yet he knew his fickle and stubborn people well enough to realize that their apostasy was inevitable and that the worst curses would come upon them—exile and dispersion among the nations. However, even in the midst of this curse he foresaw God's blessing. For Israel would come to her senses; she would take God's word to heart."[2]      Moses, referring to future generations of Israelites, said, “If your outcasts are at the ends of the earth, from there the LORD your God will gather you, and from there He will bring you back. The LORD your God will bring you into the land which your fathers possessed, and you shall possess it; and He will prosper you and multiply you more than your fathers” (Deut 30:4-5). There was a partial return of God's people to the land under Ezra and Nehemiah; however, the people were dispersed a second time in A.D. 70, which dispersion lasted until A.D. 1948, when there was another partial regathering in Israel in anticipation of God's eschatological plans. But complete fulfillment of all Israel being in the land and reaping God's full blessings will not occur until the future reign of Christ. Jack Deere states, “The prophets made it clear that this great restoration to the land would not take place until the Second Advent of the Messiah just before the beginning of His millennial reign on the earth (e.g., Isa 59:20–62:12; cf. Jesus' teaching of the regathering in Matt 24:31; Mark 13:27). This will be a time of spiritual and material prosperity greater than the nation has ever known (Deut. 30:5).”[3]      Not only would God restore His people to the land, but He would also change their hearts. Moses said, “Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, so that you may live” (Deut 30:6). The circumcised heart refers to regeneration. Eugene Merrill notes, “Just as circumcision of the flesh symbolized outward identification with the Lord and the covenant community (cf. Gen 17:10, 23; Lev 12:3; Josh 5:2), so circumcision of the heart (a phrase found only here and in Deut 10:16 and Jer 4:4 in the OT) speaks of internal identification with him in what might be called regeneration in Christian theology.”[4] And this circumcised heart refers to the work God will do for the nation of Israel when He fully implements the New Covenant as specified in Jeremiah and Ezekiel (Jer 31:31-34; Ezek 36:22-32). This work of God in the hearts of His people will happen when Christ returns at His Second Coming and establishes His millennial kingdom on earth. According to Eugene Merrill: "While the repossession of the land can be said to some extent to have been fulfilled by the return of the Jews following the Babylonian exile (cf. Jer 29:10–14; 30:3), the greater prosperity and population was not achieved in Old Testament times. In fact, it still awaits realization in any literal sense (cf. Hag 2:6–9; Zech 8:1–8; 10:8–12). As for the radical work of regeneration described here as circumcision of the heart, that clearly awaits a day yet to come as far as the covenant nation as a whole is concerned."[5]      Not only would God restore and bless His people, but He would keep His Word to judge Israel's enemies. Moses said, “The LORD your God will inflict all these curses on your enemies and on those who hate you, who persecuted you” (Deut 30:7). God always keeps His Word, both to bless and curse, whether to Israel, or those who attack her. Moses, speaking to His people, said, “And you shall again obey the LORD, and observe all His commandments which I command you today” (Deut 30:8). Moses wants the best for his people, so his directives are always to walk with the Lord in obedience. And if his people obeyed, he said, “Then the LORD your God will prosper you abundantly in all the work of your hand, in the offspring of your body and in the offspring of your cattle and in the produce of your ground, for the LORD will again rejoice over you for good, just as He rejoiced over your fathers” (Deut 30:9). If obedience was pursued by the nation, then God would bless His people's work, their offspring, and the fruit of their ground. Moses concludes this section with the conditional clause, saying, “if you obey the LORD your God to keep His commandments and His statutes which are written in this book of the law, if you turn to the LORD your God with all your heart and soul” (Deut 30:10). The book of the law refers to the book of Deuteronomy as a whole (cf., Deut 31:24-26), and if Israel obeyed, prosperity would follow. Concerning the ultimate fulfillment of this passage, Thomas Constable states, “God has not yet fulfilled these predictions. Therefore we look for a future fulfillment of them. The passages cited above indicate that this fulfillment will take place at the Second Coming of Christ, and in His millennial kingdom that will follow that return. A distinctive of dispensational theology is the recognition that God has a future for Israel as a nation, that is distinct from the future of the church or the Gentile nations.”[6]Warren Wiersbe agrees, saying: "Bible scholars disagree about the future of Israel. Some say that the church is now “spiritual Israel” and that all of these Old Testament promises are now being fulfilled in a spiritual sense in the church. Others say that the Old Testament promises must be taken at face value and that we should expect a fulfillment of them when Jesus Christ returns to establish His kingdom on earth. Moses seems to be speaking here to and about Israel and not some other “people of God” in the future, such as the church. The church has no covenant relationship to the land of Israel, for God gave that land to Abraham and his descendants (Gen 15); and the blessings and curses were declared to Israel, not the church. It would appear that there will be a literal fulfillment of these promises to Israel. When they repent, turn back to Jehovah, and open their hearts to the operation of His Spirit (Ezek 37:1–14; Isa 11:2; Joel 2:28–29), God will save them from their sins and establish them in Messiah's glorious kingdom (Zech 12:10–13:1; 14:8–9)."[7]      In closing out Deuteronomy 30:1-10, some dispensational Bible teachers such as Chafer, Pentecost, Lightner, and others, believe this section constitutes what is commonly called the Palestinian Covenant. However, Thomas Constable sees this section not as a new covenant, but a call for Israel to commit themselves to the Lord. Constable states: "Some premillennial commentators have called Deuteronomy 30:1–10 the Palestinian Covenant. They have not used this term as much in recent years, because these verses do not constitute a distinctively different covenant. Verses 1–10 simply elaborate on the land promises made earlier to Abraham and his descendants (Gen. 12:7; et al.)…I would say this section is a call to commit to the Mosaic Covenant (cf. Josh 24:1–28) that, at the same time, contains further revelation concerning the land. The further revelation is that, even though the land would be Israel's to occupy, the Israelites could only inhabit it if they were faithful to Him."[8]      I have previously taught Deuteronomy 30:1-10 as being the Palestinian Covenant; however, after closer examination, I am more inclined to agree with Constable's assessment. Though I greatly love and appreciate many Bible teachers (i.e., Chafer, Pentecost, Lightner, etc.), there will, on occasion, be disagreement with them. It is always helpful that such disagreements are done in love and grace. Moses' Call to Choose Obedience and Life (Deut 30:11-20)      Moses wants the best for his people and he keeps setting truth in front of them with a call to learn and walk in it. The commandments he's giving to them are not out of reach nor impossible to live by. Moses said: "For this commandment which I command you today is not too difficult for you, nor is it out of reach. 12 It is not in heaven, that you should say, ‘Who will go up to heaven for us to get it for us and make us hear it, that we may observe it?' 13 “Nor is it beyond the sea, that you should say, ‘Who will cross the sea for us to get it for us and make us hear it, that we may observe it?' But the word is very near you, in your mouth and in your heart, that you may observe it” (Deut 30:11-14)."[9]      God had clearly revealed His Word to His people, and that revelation had been inscripturated. Adherence to His commands did not require superhuman ability. Nor was it necessary to travel to some unreachable location such as heaven above or across a vast ocean to secure it. Moses said God's Word was near them, as near as their mouth (to be verbally repeated) and heart (to be contemplated). If obedience were not possible, God could not bless Israel when they obeyed, or curse when they disobeyed. For God to impose an impossible standard of law, and then punish His people when they failed, would be a form of abuse rather than love. Daniel Block states, “In calling for wholehearted obedience, Yahweh does not demand what is unknowable, impossible, or unreasonable. If Israel fails—and they will (Deut 31:16–18)—it will not be because the people cannot keep the law because the bar is impossibly high, but that they will not keep it.”[10] God made success possible. The choice was up to His people.      Moses was seeking the best for his people and wanted them to succeed and prosper. Moses said, “See, I have set before you today life and prosperity, and death and adversity” (Deut 30:15). Moses would soon die, and only God's directives communicated through him would remain. God's law would be with them in written form, which they could carry with them, study, talk about, and adhere to in everyday practice. This gave the people real choices concerning life and prosperity or death and adversity. Of course, Moses desired their best, saying, “I command you today to love the LORD your God, to walk in His ways and to keep His commandments and His statutes and His judgments, that you may live and multiply, and that the LORD your God may bless you in the land where you are entering to possess it” (Deut 30:16). Choosing God and a walk with Him according to His Word was a choice to be blessed (cf., Deut 11:26-28). Daniel Block notes: "Moses the teacher/preacher presents two options and outlines the consequences of each. If they demonstrate love for Yahweh by walking in his ways and obeying all his commands, they will enjoy life and prosperity; but if they turn away from Yahweh and his way, they “will certainly be destroyed” (v. 18). Here “the life” and “the good” represent functional equivalents to “the blessing” (Deut 11:26; 28:1–14), while “the death and the destruction” represent the curse (Deut 11:26; 28:15–68)."[11]      But Moses warned of God's judgment upon the people if they turned away from Him, saying, “But if your heart turns away and you will not obey, but are drawn away and worship other gods and serve them, 18 I declare to you today that you shall surely perish. You will not prolong your days in the land where you are crossing the Jordan to enter and possess it” (Deut 30:17-18). A rejection of God and His directives meant a rejection of life and blessing. Here, negative volition, which leads to disobedience, would result in self-induced suffering. Moses challenged his people to obedience today, which reveals his pastoral heart and call for immediate action, not a delay that might lead to forgetfulness and hardening of heart. It would be dangerous to delay one's response.      In closing his third address, Moses called for witnesses to the words of the covenant (heaven and earth), as well as a positive response from the nation in order that they might be blessed. Moses said: "I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants, 20 by loving the LORD your God, by obeying His voice, and by holding fast to Him; for this is your life and the length of your days, that you may live in the land which the LORD swore to your fathers, to Abraham, Isaac, and Jacob, to give them." (Deut 30:19-20)      Choosing God and a life of obedience would result in blessing, not only for His people, but for their children as well. Concerning Moses' legal language, Eugene Merrill states: "Once more Moses announced that there and then he was offering the covenant to Israel, doing so as the agent of the Lord and in his name (vv. 19–20). This time, however, the offer was couched in the formal terms of a legal setting in which witnesses were invoked to bear testimony in the future to the response of Israel to the Lord's gracious overtures. In similar ancient Near Eastern legal transactions the witnesses usually were the gods of the respective litigants, but the monotheism of Israel's faith dictated that such appeal be to creation, to heaven and earth, for only it would endure into future ages. Such appeal to creation is attested elsewhere in the Old Testament when the Lord enters into some kind of formal legal encounter with his people (cf. Deut 4:26; 31:28; 32:1; Isa 1:2; Mic 1:2)."[12]      Life and blessing, as well as death and cursing, were tied to the choices God's people would make, not only for the moment, but for years to come, and not only for themselves, but for their children, who would possess God's revelation and have everything they needed for a successful life. God has integrity and keeps His Word. The question before the nation was whether they would keep theirs. Present Application      God's desire for the Christian is to develop his/her character so that righteousness, goodness, grace, and love flow easily and with continuity of expression. But godly character does not automatically occur in the life of the Christian, nor does it happen overnight; rather, it matures over a lifetime as we make many good choices to walk in step with God and let His Word transform us from the inside out (Rom 12:1-2). But we should be aware that it is possible to abuse our liberty and make bad choices with the result that we weaken the will and forfeit our freedoms (the alcoholic or drug addict knows this to be true). Paul said, “You were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Gal 5:13).      Our own choices to live righteously are seen in: 1) our commitment to God and learning His Word (Psa 1:2-3; 2 Tim 2:15; 1 Pet 2:2), 2) submitting to His will (Rom 12:1-2; Jam 1:22), 3) being filled with the Spirit (Eph 5:18), 4) walking in the Spirit (Gal 5:16), 5) confessing our sin daily (1 John 1:9), 6) displaying Christian love (John 13:34; Rom 13:8), 7) seeking to glorify God (1 Cor 10:31), 8) living by faith (2 Cor 5:9; Heb 10:38; 11:6), 9), speaking truth in love (Eph 4:15, 25), 10) modeling humility, gentleness, patience, tolerance and peace (Eph 4:1-3), 11) forgiving others (Matt 18:21-22), 12) doing good (Gal 6:10), )13), encouraging others to do good (Heb 10:24), 14) fellowship with growing believers (Heb 10:25), 15), praying for others (1 Th 5:17; 2 Th 1:11), 16), building others up in the Lord (1 Th 5:11), and 17) being devoted to fellow believers (Rom 12:10). The wise believer will choose God and His ways, walking with Him daily in the light of His Word, and resting moment by moment in His promises.     [1] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 363. [2] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 315. [3] Ibid., 315. [4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 388. [5] Ibid., 388. [6] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Dt 30:1. [7] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 175. [8] Tom Constable, Tom Constable's Expository Notes on the Bible, Dt 30:1. [9] In his letter to the Romans, the apostle Paul borrowed Deuteronomy 30:11-14 and brought it into his line of reasoning to refute those who taught that obedience to the law was necessary as a means of salvation (Rom 10:1-3). But the Mosaic Law was never given as a means of salvation. Rather, it was given as a set of rules for Israel to adhere to in God's theocratic kingdom, and when followed, would glorify Him and bless others. According to Scripture, only Christ kept the law perfectly and never sinned (Matt 5:17; 2 Cor 5:21; Heb 4:15; 1 John 3:5). Furthermore, the standard of the law—ideal perfection—is fulfilled in the one who trusts in Christ as Savior (Rom 10:4), who gives us “the gift of righteousness” (Rom 5:17) at the moment of salvation (Phil 3:9). [10] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 708–709. [11] Ibid., 710. [12] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 392–393.

Grace Bible Church Pastor Robert R. McLaughlin GBIBLE.ORG Title: EPHESIANS - 0290-003- DOCTRINE OF APOSTLESHIP & WARNINGS FROM LEWIS SPERRY CHAFER 09/04/2022 LORD'S SUPPER SPECIAL IF YOU WOULD LIKE TO BE ADDED TO OUR EMAIL LIST FOR FULL NOTES – PLEASE EMAIL & INDICATE SO @: DLG@GBIBLE.ORG THE GBIBLE APP IS NOW AVAILABLE!!! Here are some instructions for anyone who may have trouble or don't know how to find our new app: If you're going to look it up on the app store - we are actually "New England Bible Doctrine Church '' that's only if you're going to search that way - btw - way too many Grace Bible Churches - so this is kind of a good thing! Also attached are 2 links - 1 for Apple IOS and the 2 for Android Google Play: https://apps.apple.com/us/app/id1623957291 https://play.google.com/store/apps/details?id=com.subsplashconsulting.s_2QTST8 If you're an apple user as stated it's going to be the first link

On July 30th, actress Nichelle Nichols passed away at the age of 89. While best known for portraying Lieutenant Uhura in Star Trek, she also played a huge role in shaping NASA in the late 1970s, so we thought it was a great time to discuss that, and the link between space flight and Star Trek. We asked Emily's boss at Celestis, Charles Chafer, if he'd like to come and talk about this, as it's something he's very passionate about too.Full show notes: https://spaceandthingspodcast.com/Show notes include links to all articles mentioned and full details of our guest, plus videos of any launches.Image Credits: NASASpace and Things:Twitter: https://www.twitter.com/spaceandthings1Instagram: https://www.instagram.com/spaceandthingspodcastFacebook: https://www.facebook.com/spaceandthingspodcast/Merch and Info: https://www.spaceandthingspodcast.comPatreon: https://www.patreon.com/SpaceandthingsBusiness Enquiries: info@andthingsproductions.comSpace and Things is brought to you And Things Productions https://www.andthingsproductions.comSupport this show http://supporter.acast.com/spaceandthings. See acast.com/privacy for privacy and opt-out information.

Is summer finally here? Glenn and Henry discuss all the potential weather and all the challenges that may hit us in June. Anthracnose, Light stress, Chafer grubs and dollar spot are all subjects of conversation this month.

Point 4. The Manifestation of Kenosis in our Lord's Evidence Testing. Sunday morning, I quoted Dr. Lewis Sperry Chafer who wrote the following: I may comment now and then, if necessary. First of all, Throw away your concept that Satan tries to get people to sin. As Dr. Chafer wrote said; Y "A serious question arises whether the presence of gross evil in the world is due to Satan's intention to have it so, or whether it indicates Satan's inability to execute all he has designed. The key word here is “inability” Satan has found out that controlling the human race is an impossible task and it is very difficult. Next, he says: Y The probability is great that Satan's ambition has led him to undertake more than any creature could ever administer." Then he warns us: Y "Beware of false prophets which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits" (MAT 7:15-20).” MAT 7:15 "Beware of the false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves. MAT 7:16 "You will know them by their fruits. Grapes are not gathered from thorn {bushes,} nor figs from thistles, are they? MAT 7:17 "Even so, every good tree bears good fruit; but the bad tree bears bad fruit. MAT 7:18 "A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. MAT 7:19 "Every tree that does not bear good fruit is cut down and thrown into the fire. MAT 7:20 "So then, you will know them by their fruits. Y The warning to the children of God under grace is against false teachers who are to be discerned by their doctrine concerning Christ (2Pe 2:1, 2Jo 1:7-11): never by their lives. Y The warning to the children of God under grace is against false teachers who are to be discerned by their doctrine concerning Christ (2Pe 2:1, 2Jo 1:7-11): never by their lives. And this falls under the principle of it's not the man but the message that counts. Y for outwardly, false teachers are said to be directly under the power of Satan who himself appears as an angel of light (2Co 11:13-15). Y The attractive personality of the false teacher affords g1reat advantage as a background for the appeal he makes for his doctrine." MAT 4:1 Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. MAT 4:2 And after He had fasted forty days and forty nights, He then became hungry. Now, in verses 3-11 we have five principles concerning the temptations. MAT 4:3 And the tempter came and said to Him, “Since You are the Son of God, command that these stones become bread." Satan isn't interested in you or me cranking out sin; this hurts his cause. He is interested in your cranking out human good. This leads us to verse 4 MAT 4:4 But He answered and said, "It is written, 'Man shall not live on bread alone, but on every word that proceeds out of the mouth of God.'" For forty days He had been living on the Word and now He is ready for the devil. The devil is not the one who tries to get people to sin; the devil can use people who are full of human good — do-gooders, religious people. There is a man called Paul Harvey that some of you may remember who would tell five minute stories with great lessons behind them. One of them is entitled “If I Were the Devil.” It is really amazing to realize over 47 years ago how accurately he “prophesied” the future spiritual condition of the United States. Many of his statements were considered ridiculously outlandish at that time in history. Yet, we find ourselves today in almost exactly what we are going through. Like Chafer, I will quote him to illustrate the principle. If I were the Prince of Darkness, I'd want to engulf the whole world in darkness, and I'd have a third of its real estate, and four-fifths of its population, but I wouldn't be happy until I had seized the ripest apple on the tree. I'd set about however necessary to take over the United States. I'd subvert the churches first by beginning with a campaign of whispers. With the wisdom of a serpent, I would whisper to you as I whispered to Eve: ‘Do as you please. “To the young, I would whisper that ‘The Bible is a myth.' I would convince them that man created God instead of the other way around. I would confide that what's bad is good, and what's good is ‘square.' And the old, I would teach to pray, after me, ‘Our Father, which art in Washington' “And then I'd get organized. I'd educate authors in how to make lurid literature exciting, so that anything else would appear dull and uninteresting.” I'd threaten TV with dirtier movies and vice versa. I'd pedal narcotics to whom I could. I'd sell alcohol to ladies and gentlemen of distinction. I'd tranquilize the rest with pills. “If I were the devil I'd soon have families that fight with each other, war with themselves, churches at war with themselves, and nations at war with themselves; until each in its turn was consumed. And with promises of higher ratings I'd have mesmerizing media fanning the flames. If I were the devil, I would encourage schools to refine young intellects, but neglect to discipline emotions. Just let the emotions run wild, until before you knew it, you'd have to have drug sniffing dogs and metal detectors at every schoolhouse door. “Within a decade I'd have prisons overflowing, I'd have judges promoting pornography. Soon I could evict God from the courthouse, then from the schoolhouse, and then from the houses of Congress. And in His own churches I would substitute psychology for religion, and deify science. I would lure priests and pastors into misusing boys and girls, and church money. If I were the devil, I'd make the symbols of Easter an egg and the symbol of Christmas a bottle. “If I were the devil, I'd take from those who have, and give to those who want until I had killed the incentive of the ambitious.” And what do you bet I could get whole states to promote gambling as the way to get rich? I would caution against extremes and hard work in Patriotism, in moral conduct. I would convince the young that marriage is old-fashioned, that swinging is more fun, that what you see on the TV is the way to be. And thus, I could undress you in public, and I could lure you into bed with diseases for which there is no cure. In other words, if I were the devil, I'd just keep right on doing what I'm doing. Then he was known for two salutations; At the end of his message, he would say; “Paul Harvey, Good day! Or at the end of his message: He was known for the statement, “And now you know, the rest of the story.” Our Lord knew Deuteronomy because: He quotes from DEU 8:3, and He gave Satan a dogmatic answer: “It is written,” in the perfect tense, it is written in the past with the result that it goes on forever. Deuteronomy is the book that describes the walk of the people in the land when it says; “Man shall not live” which indicates that it takes more than mere survival to be truly alive, When Jesus Christ set up the pattern for the Church-age believer, He had the indwelling Spirit and He had the filling of the Spirit, both of which He never lost. We lose the filling of the Spirit but we will never lose the indwelling of the Spirit; JOH 14:16 "And I will ask the Father, and He will give you another Helper, that He may be with you forever; Another principle concerning Mat 4:4, that man must not live by bread alone, is that: Our Lord indicated to us that just having food, shelter and clothing and the necessities of life isn't living. Man is not living apart from relationship to God and so man is not going to live by bread alone. Bread is a type of logistical grace blessings. And we all know that in: 2TI 2:4 No soldier in active service entangles himself in the affairs of everyday life, so that he may please the one who enlisted him as a soldier. The word “alone” also adds the spiritual to it because we still all need food in order to survive. Relationship with the Lord must come first, however. Food is necessary to sustain physical life but the sustaining of physical life is meaningless without spiritual life --- because that simply is not living. Here's where we go back to the principle of I.C.E. and note the exegesis or the original language; There are three Greek words for life: bios, psuche, and zoe. These words have different meanings: Bios refers to the existence of life Psuche refers to thinking of life as a normal function Zoe refers to the supernatural way of life. The word living here is the word “zoe” which is the “life” our Lord revealed to us when He handled the temptations that He faced. The zoe life! What is it? Zoe comes from zoology and it means the function of life and here it refers to the super-grace life which is the objective of all doctrine. The objective of doctrine is to take the believer to the super-grace life. The “zoe life” is God's fantastic grace provision which is far beyond even your most fervent prayers. You have never prayed for anything that even comes close to the "zoe life” or the life that God has designed for you. The “zoe life” came from the doctrine of the Hypostatic union when our Lord as a man operated in the Doctrine of Kenosis. Kenosis was when our Lord revealed the uniqueness of His Hypostatic Union by living in the “zoe” life. The "zoe life” is God's fantastic grace provision which is far beyond things for which you have asked from others. You ask parents, people, friends, spouses, and children for things throughout your lifetime. However; The "zoe life” or the "life that God has designed for you" is far beyond anything for which you have ever asked from anyone. EPH 3:20 Now to Him who is able to do exceeding abundantly beyond all that we ask or think, according to the power that works within us, TLJC said; JOH 10:10 "The thief comes only to steal, and kill, and destroy; I came that they might have [zoe] life, and might have {it} abundantly. The "zoe life” is also God's fantastic grace provisions which are far beyond your fondest dreams. No matter how wild and seemingly impossible your dreams may be; God has provided something far greater than any thinking or imagination in any dream you have ever had. And what God has provided for the mature believer in the "zoe life” staggers the imagination. The "zoe life” is the direct result of fulfilling the life beyond gnosis or knowledge into epignosis . It's one thing to know something, it's another to experience it. The life beyond gnosis of Eph 3:19 is the means of entering the zoe life of Eph 3:20. In EPH 3:18, Paul says that we: EPH 3:18 may be able to comprehend with all the saints what is the breadth and length and height and depth, EPH 3:19 and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fulness of God. The life beyond gnosis or knowledge is the means of executing the PPOG, and the "zoe life” is the result of executing the PPOG. In the "zoe life, God does infinitely more than two things stated in Eph 3:20. 1. He does infinitely more than all we ask, whether the asking is toward God in prayer, or toward man by request. Secondly: 2. He does infinitely more than all we think or imagine, which is our personal desires, expectations, and our thoughts associated with happiness symbols. Dreams can represent: What we want to be! What we want to have!. With whom we desire to associate! To what we want to be promoted to. And where applicable, with whom we desire to marry. Dreams carry us to the farthest extent of our imagination. So: For every member of the royal family of God, there is a "zoe life” which goes beyond anything for which we can ask of anyone, whether God or man. For every Church-age believer, as a member of the body of Christ, there is a life beyond our dreams and our imaginations. It is a fantastic life. A life that is in view in Col 3:3 For you have died and your life [zoe-life] has been hidden together with Christ by means of God. This is the ultimate life, and it is what God expects for every believer to have. And for this life, God has made complete and total provision. The provisions come in three spiritual mechanics and the four spiritual skills. The three spiritual skills: 1. The filling of the Holy Spirit, 2. The ten problem-solving devices, 3. The execution of the PPOG. The four spiritual mechanics are: 1. The utilization of divine power 2. The three spiritual skills 3. The deployment of the 10 PSD. 4. The execution of the three stages of spiritual adulthood; S.S.E.; S.A.; S.M. Now, dreams are often an escape from reality, but there is nothing but reality and indescribable blessing in the "zoe life”. In other words, the zoe life doesn't escape from reality, but it is fantastic, indescribable reality. We do not even have the imagination to dream or the power to ask for the things which God has prepared for us in the zoe life. 1Co 2:9 "However, as it stands written, `no eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love Him.'" "Those who love Him" here refers to mature believers. Isa 55:8 "My thoughts are not your thoughts, neither are My ways your ways,' says the Lord." This means God has done some thinking way beyond our thinking. And His thinking becomes a reality for us once we enter the zoe life. And the ways of God are way beyond our understanding. But once we reach the “zoe-life”, we begin to comprehend God's ways in a way which gives worship and gratitude and appreciation for God an entirely new meaning. ISA 55:9 "`For as the heavens are higher than the earth, so are My ways higher than your ways and My thoughts higher than your thoughts.'" But those ways of God, though higher, are not beyond our grasp. Because….. In the “zoe-life”, we learn about those ways and experience some of those ways that are higher than our ways. The point is that you cannot even begin to think, imagine, or dream of the fantastic things that God has provided for you in the “zoe life”. This is all because our Lord chose to live in the Doctrine of Kenosis and gave us the power and the ability to do so. In the life beyond gnosis, the Church glorifies God through the attainment of spiritual maturity. In the zoe life, the church glorifies God through receiving their escrow blessings for time and in the eternal state. And the poor attempt of the pastor to teach about your escrow blessings doesn't even begin to describe what God has for you personally in the zoe life. Your blessings for time are infinitely more than all we can ask or imagine. They are life beyond our dreams. Now, if you are normal, you want things in life. People dream about what they want or desire in life. These dreams are associated with happiness symbols. And there is nothing wrong with having dreams providing that: These dreams do not inhibit your relationship with God or and come between Him and your assigned personal sense of destiny. People dream about what they want or desire in life. And these dreams are associated with happiness symbols. For example, people dream of: a. Greatness or success. b. Commendation from people. c. Being respected and receiving approval. d. Money and security. e. Social life and romance. f. The possession of materialistic things which are coveted for pleasure or which are desired as a status symbol. g. Achievement in some field in which they are interested. h. Possessing beauty, strength, attractiveness, and-or health. i. And where applicable, being married to the ideal person. These dreams express what we want, what we desire, what we think, and what we imagine. But God has provided for the mature believer a zoe-life, beyond imagination, and beyond our greatest solicitation to self-interest. For dreams, imaginations, prayers, and asking favors of others all add up to solicitation to self-interest. Yet God provides for the mature believer the "zoe life" which is beyond all of that. So, there is nothing like the Zoe-life or the life of God. Therefore, let's notice some principles concerning this life “zoe life” that God has for us which is hidden in Christ as found in the Gospel of John. First of all, 1. This life is only found in Christ and gives us guidance and direction; JOH 1:4. JOH 1:4 In Him was life, and this zoe-life was the light f men. Notice, light gives you guidance, direction and clarity. There is no confusion or chaos or boredom with the zoe-life. 2. This life is made available to anyone who believes in TLJC, JOH 3:15. JOH 3:15 That whoever believes may in Him have eternal life [that is the “zoe life”. The “zoe life” is life more abundantly; JOH 10:10 "The thief comes only to steal, and kill, and destroy; I came that they might have “zoe life,” and might have {it} abundantly. 3. This “zoe life” or the life which comes from God fulfills the desires which are found in every one of us, JOH 4:14. JOH 4:14 But whoever drinks of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up to eternal life." PSA 37:4 Delight yourself in the Lord; And He will give you the desires of your heart. 4. This life is made available to us in time, not beginning with eternity, JOH 5:24. JOH 5:24 "Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, "has" eternal life zoe life or the life which comes from God , and does not come into judgment, but "has passed" out of death into life. 5. This “zoe life” or the life which God gives to us is given to us through the intake of doctrine, JOH 6:27. JOH 6:27 "Do not work for the food which perishes, but for the food which endures to eternal life [zoe-life], which the Son of man shall give to you, for on him the Father, even God, has set his seal." In JOH 6:63 "It is the Spirit who gives zoe-life; the flesh profits nothing; the words that I have spoken to you are spirit and are life. 6. This “zoe life” is given without measure depending upon the believer's desire for it; JOH 3:34. JOH 3:34 "For He whom God has sent speaks the words of God; for He gives the Spirit without measure. 7. This life can never be taken away, Joh 10:28-30. JOH 10:28 And I give eternal life to them, and they shall never perish; and no one shall snatch them out of My hand. JOH 10:29 "My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father's hand. JOH 10:30 "I and the Father are one." 8. This "zoe life” is described in Joh 17:3 as "knowing" God and TLJC. JOH 17:3 "And this is eternal life, that they may know Thee, the only true God, and Jesus Christ whom Thou hast sent. 9. It is through the written communication of Bible doctrine that this life is offered to every member of the human race, Joh 20:31. JOH 20:31 But these have been written that you may believe that Jesus is the Christ, the son of God; and that believing you may have zoe life in His name. 10. In PHI 4:11-12, we have the correct interpretation of life is for the believer who sticks with doctrine and lives in the way and the truth manifested by the Kenosis life. PHI 4:11 Not that I speak from want; for I have learned to be content in whatever circumstances I am. PHI 4:12 I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. This is what it means to be on the right side of history or to accept your calling and place in life. This, of course, refers to the lifestyle and thinking of the mature believer.......contentment no matter what. This is the result of perception, metabolization of and application of Bible doctrine. This is living in "the zoe-life." For the true purpose of receiving doctrine is to recognize what TLJC means when He said in JOH 14:6: JOH 14:6 "I am the way [entrance], and the truth [doctrine], and the life; no one comes to the Father, but through Me. The reason why truth is so important is because of what it produces as mentioned in our passage when the apostle Paul said: PHI 4:11 Not that I speak from want; for I have learned to be content in whatever circumstances I am. The Truth leads to the Christian life, or the zoe-life. Zoe means the function of life. In the spiritual life, zoe refers to the super-grace life which is the objective of Bible doctrine resident in the soul. This zoe-life refers to an extraordinary peace that God desires for us to experience even in time. The “zoe life.” Even in time, you have the ability to begin to experience “zoe-life” within you.....as we noted last evening in he Gospel of John. This sense of inner peace and contentment may decrease or increase because this new life, the zoe life, a life of complete contentment is given little by little. However, in the eternal state, this zoe-life will fill you entirely. However, the point is that: As God has a plan for our lives which enables us to recognize death to old sin nature with its selfish desires, as a part of that plan He also gives us the experience of zoe-life in time.

     The Bible teaches us about the concept of grace. The Hebrew noun חֵן chen appears 69 times and is commonly translated as favor (Gen 19:19; 32:5; 33:8; 34:11; 47:25; Ex 33:12-17). Mounce states, “grace is the moral quality of kindness, displaying a favorable disposition.”[1] The Hebrew verb חָנָן chanan is used 56 times and is commonly translated gracious (Gen 43:29; Ex 22:27; 33:19; 34:6). Yamauchi states, “The verb ḥānan depicts a heartfelt response by someone who has something to give to one who has a need.”[2] God's loyal or faithful love, חֶסֶד chesed, is used in connection with His demonstrations of grace (Psa 51:1-3). A loving heart tends toward gracious acts.[3]      The Greek word χάρις charis appears 155 times in the New Testament and most commonly refers to the unmerited favor that one person shows toward an underserving other. It is noteworthy that Paul uses the word 130 times. According to BDAG, grace refers to “that which one grants to another, the action of one who volunteers to do something not otherwise obligatory.”[4] Chafer adds, “Grace means pure un-recompensed kindness and favor. What is done in grace is done graciously. From this exact meaning there can be no departure; otherwise, grace ceases to be grace.”[5] The word χάρις charis is also used to express thanks (1 Cor 15:57; 2 Cor 9:15), or attractiveness (Luke 4:22; Col 4:6). The greatest expression of grace is observed in the love God shows toward underserving sinners for whom He sent His Son to die in their place so they might have eternal life in Christ (John 3:16-19; Rom 5:6-10). Thank God for His wonderful and matchless grace to us! God is Gracious      The Bible reveals God is gracious, “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6), and, “You, O Lord, are a God merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15). God the Father is described as “the God of all grace” (1 Pet 5:10), who sits upon a “throne of grace” (Heb 4:16), who “gives grace to the afflicted” (Prov 3:34), and provides salvation “by grace” through faith in Jesus (Eph 2:8-9; cf. Acts 15:11; Rom 3:24). Jesus is said to be “full of grace and truth” (John 1:14), and the Holy Spirit is called “the Spirit of grace” (Heb 10:29). Grace is undeserved favor. It is the love, mercy, or kindness that one person freely confers upon another who deserves the opposite (Matt 5:44-45; Rom 11:6; Eph 1:6; 2:1-9; 2 Tim 1:9; Tit 3:5-7). Jesus is an example of grace, in that He cared for others, healing and feeding many (Matt 4:24; 14:15-21), even to those who refused to show gratitude (Luke 17:12-19). He acted out of His own goodness, for the benefit of others, with a full knowledge the majority would reject Him and abuse His kindness (John 3:19; 12:37). Grace is Undeserved      Grace is given to the helpless and undeserving (e.g., Barabbas; Matt 27:15-26; cf. Rom 5:6-8), and it cannot exist where there is the slightest notion that people can save themselves, or think they deserve God's blessing. Grace is all that God is free to do for people based on the finished work of Jesus Christ on the cross. I think it was Stott who described grace as God's Riches At Christ's Expense. Man-made religion rejects grace and seeks to earn God's approval through works of the flesh. In grace, God does all the work and unworthy sinners receive all the blessing (Eph 3:7). In man-made religion, people do all the work, and it is falsely supposed that God is pleased with their efforts (Luke 18:9-14). According to Scripture, we are totally unable to save ourselves or others, for “No man can by any means redeem his brother or give to God a ransom for him—for the redemption of his soul is costly, and he should cease trying forever” (Psa 49:7-8). Concerning salvation, grace and works are opposite to each other; for “to the one who works, his wage is not credited as a favor, but as what is due” (Rom 4:4). But if salvation “is by grace, it is no longer on the basis of works, otherwise grace is no longer grace” (Rom 11:6). Biblically, we are helpless and ungodly (Rom 5:6), sinners (Rom 5:8), enemies of God (Rom 5:10), and “dead in our transgressions” (Eph 2:5). Furthermore, our own righteousness has no saving value in God's sight (Isa 64:6; Rom 8:3-4; 10:3-4; Gal 2:16; Eph 2:8-9; 2 Tim 1:9; Tit 2:11; 3:5-7). As having any saving merit, Paul regarded his own righteous efforts as filthy dung (Phil 3:8).[6] But God, because of His great mercy and love (Eph 2:4), sent His Son into the world to die in our place and bear the punishment for our sins on the cross (Rom 5:8). Peter wrote, “For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). And John stated, “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10). God's Grace Leads to Righteous Living      Grace is boundless, and though it covers all our sins (Rom 5:20-21), it does not mean the Christian is free to sin. To draw such a conclusion fails to understand what the Bible teaches about grace, and more importantly about the righteous character of God. Grace never gives believers a license to sin (Rom 6:1-2), but rather instructs us to deny ungodliness, to live righteously, and to look forward to the return of Jesus Christ who is our blessed hope (Tit 2:11-14; cf. Jude 1:4). Grace teaches us to produce good works which God has previously prepared for us (Eph 2:8-10; Tit 3:5-8). As a system of law, the Christian is under the Law of Christ (1 Cor 9:21; Gal 6:2) and not the Law of Moses (Rom 6:14; 7:6; Gal 5:1-4). As Christians, we have the indwelling Holy Spirit (1 Cor 3:16), Who instructs (John 14:26), and strengthens us to do God's will (1 Th 4:7-8; Jude 1:20-21). We are directed to be filled with the Spirit (Eph 5:18), to walk by means of the Spirit (Gal 5:16), and to “walk in a manner worthy of the calling with which you have been called” (Eph 4:1). Divine commands are compatible with grace, so long as they do not become a substitute for it.  Common Grace and Special Grace      Common grace refers to the undeserved kindness or goodness God extends to everyone, regardless of whether they are righteous or unrighteous, good or evil. God's common grace is seen in His providing for the necessities of life (i.e., sun, rain, air, food, water, clothing, etc.). This grace depends totally on God and not the attitude or actions of others. Jesus said, “love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt 5:44-45). Paul said, “In the generations gone by He permitted all the nations to go their own ways [in rebellion]; and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness” (Acts 14:16-17). Here, God's grace is most obvious, in that He provides the necessities of life and even blesses those who are unsaved and hostile toward Him. His love and open-handedness toward the undeserving springs completely out of the bounty of His own goodness. And this behavior is what God expects of His people, commanding us to love our enemies and pray for those persecute us. This is accomplished by faith and not feelings.      Special grace is that particular favor God shows to those who have trusted in Christ as their Savior (John 3:16; Eph 2:8-9). Christian theologians have recognized other categories of special grace, but our salvation is the most notable.[7] Paul states, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). Faith is non-meritorious and the only way to receive God's grace, as Paul wrote, “For we maintain that a man is justified by faith apart from works of the Law” (Rom 3:28). When we trust in Christ as Savior, accepting that His death, burial, and resurrection forever satisfied God's righteous demands concerning our sin (1 Cor 15:3-4; 1 John 2:2), then we receive forgiveness of sins (Eph 1:7), eternal life (John 10:28), and God's gift of righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9). Furthermore, we are said to be “in Christ” (Rom 8:1; cf. 1 Cor 15:22), having been “rescued us from the domain of darkness” and transferred “to the kingdom of His beloved Son” (Col 1:13), and blessed “with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). Once saved, God's special blessings cannot be forfeited. However, though we are positionally righteous before the Lord, He directs us to surrender our lives to Him (Rom 12:1-2), to learn and live His Word (2 Tim 2:15; Col 3:16), to grow to spiritual maturity (Eph 4:15; 1 Pet 2:2; 2 Pet 3:18), and to live righteously as He directs (Tit 2:11-14). But our sanctification requires humility, for “God is opposed to the proud, but gives grace to the humble” (1 Pet 5:5).     [1] William D. Mounce, Mounce's Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 937. [2] Edwin Yamauchi, “694 חָנַן,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 302. [3] God's grace was first revealed after sin entered the world. Though God's judgment fell upon the first couple (Gen 3:1-19), He also demonstrated grace by promising a future Savior (Gen 3:15), clothing the first sinners (Gen 3:21), and removing them from the garden lest they eat from the tree of life and live forever in a sinful state (Gen 3:22-24). Though grace is a natural feature of God, it is not natural to fallen people. Grace, as a mindset and behavior, must be learned through the regular study of God's Word and applied by faith; and this takes time. [4] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1079. [5] Lewis Sperry Chafer, Grace (Philadelphia, PA: Sunday School Times Company, 1922), 4. [6] Paul referred to his own righteous works as dung, which translates the Greek word σκύβαλον skubalon, which means fecal matter. It would appear that Paul used this word for its shock value, in order to contrast human righteousness as a mean of salvation with God's gift of righteousness (Phil 3:9; cf., Rom 5:17; 2 Cor 5:21). [7] Biblically, there are other categories of special grace. First is prevenient grace, which refers to the preparatory work of the Holy Spirit in the heart of the one who will believe in Christ for salvation (John 16:8-9). Prevenient grace precedes saving grace. Second, provisional grace, which is the provision of God for His children so they might advance to maturity and fully live the spiritual life (Eph 1:3). Third, growing grace, which is the opportunity to learn and apply biblical truths and principles to the situations of life (2 Pet 3:18). Fourth, cleansing grace, which is the kindness God shows His erring children in forgiving their sin after salvation and restoring fellowship (1 John 1:9). Fifth, enabling grace, which is the provision of God that enables the believer to face adversity (2 Cor 12:9-10). Sixth, dying grace, which is the strength God gives His children as they face death (Psa 23:4). Seventh, the rule of grace, which means grace becomes the operating principle that governs our beliefs and behaviors (Tit 2:11-14; cf. Gal 5:4).

A new MP3 sermon from Fredericksburg Bible Church is now available on SermonAudio with the following details: Title: About Chafer Theological Seminary Speaker: Dr. George Meisinger Broadcaster: Fredericksburg Bible Church Event: Sunday School Date: 6/18/2006 Length: 38 min.

Today, Sunday October 3 “Love, Mercy, Grace and Peace” 2 John 1:2&3 “Because of the truth which abides in us and will be with us forever: Grace, mercy, and peace will be with you from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love. Maybe four of the greatest words in the Bible and in the world, for that matter, must be love, mercy, grace and peace. And of course you would have to add the word truth to this list. Because if there were no truth there would be no love, mercy, grace or peace. The source of everything is found in Jesus Christ, Who is the Truth! As John gives the salutation to his little epistle, he uses these five words that are so vitally important to us! What is the difference between the love, the mercy, and the grace of God? We read in Ephesians 2:4-5, "But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)." This is such a wonderful scripture because it combines all three: Paul says that God is rich in mercy, and because of His great love for us, He saves us by grace. What is the love of God? Well, God is love. Before anything was created, God was love. Somebody says, "Whom did He love?" Well, the Trinity existed, and we know the love which existed between God the Father and God the Son. Dr. Lewis Sperry Chafer writes, "Love is that in God which existed before He would care to exercise mercy or grace." Love is the nature of God; it is what is called an attribute of God. God is love, but the interesting thing is that the love of God never saved a sinner. The love of God caused God to move in the direction of mercy and grace; it caused Him to exercise mercy and grace. Now the question arises: What is the difference between mercy and grace? Dr. Chafer very exactly expresses it: "Mercy, on the other hand, is that in God which duly provided for the need of sinful man." God is rich in mercy. Why is He rich in mercy? Because He is love. And because God is love, He, by mercy, provided for the need of sinful man. But mercy didn't save man. Again, I quote Dr. Chafer: "Grace is that in Him which acts freely to save because all the demands of holiness have been satisfied." God today is free to act in grace. You are a sinner who cannot provide anything for God. You haven't anything to offer to Him. But now grace means that God can come to you, a lost sinner, and say, "I am love, and I am rich in mercy. I love you, and I have provided by My mercy a Savior for you." Now if you will trust Him, "By grace are ye saved through faith; and that not of yourselves: it is the gift of God" (Eph. 2:8). Salvation all stems from the love of God, but God does not save by His love or His mercy. After all, our God is a holy God, and the Bible says, "For God so loved the world, that he gave his only begotten Son..." (John 3:16). You see, God did not so love the world that He saved the world -- He didn't do that. God so loved the world that by His mercy He provided a Savior for the world, and He can now save by grace. "Grace be with you" -- that is the way God saves you. "Mercy"-- mercy provided a Savior. "And peace" -- when you have all this, then the peace of God that passes all understanding is going to keep your heart. As John said, "For the truth's sake, which dwells in us, and shall be with us forever." My friend, you can know that these great truths are not something which God is going to change. God bless!

Reversing Diabetes and taking control of your life and health. A must share episode. They say life begins at 40, but for Sue it started at 50! Sue reversed her diabetes with lifestyle changes and has become fitter and healthier and happier. She now has the nickname Ninja Sue! Find out why in the must share episode.    Link https://www.ketofitnessclub.com/ 

Glenn and Henry have a chat about Chafer grub management strategies that can be put in place in June.

It has been said that “An education cannot make the most of a person, but a person can make the most of an education.” Some of the greatest men in the modern history of Christian ministry were without any formal theological training. Such a list is too long to include here, but names many will recognize are Charles G. Finney, Dwight L. Moody, Lewis S. Chafer, and A.W. Tozer. On the other hand, the names of countless persons who have served in ministry (following graduation from well known schools), who could parse both Hebrew and Greek, explain complicated doctrinal theories, and argue apologetics with crisp reasoning, have passed though history scarcely known. - Dennis D. Frey, M.Div., Th.D., President, Master's International University of Divinity the.mdivs.edu

Follow Our Guest:  Aloor: https://www.instagram.com/aloormusic/ Adrian Chafer: https://www.instagram.com/adrianchafer/   Host DJ MAV : https://www.instagram.com/djmaventertainment/     Follow The Podcast: https://www.instagram.com/squadtalkpodcast/     Follow Radio Show: https://www.instagram.com/theturnupfridayshow/     Beat Store: https://www.beatstars.com/djmav/tracks     Apple Podcast: https://podcasts.apple.com/us/podcast/squad-talk/id1471244770  

A new MP3 sermon from Sugar Land Bible Church is now available on SermonAudio with the following details: Title: Why Chafer Seminary? Subtitle: Miscellaneous Speaker: Dr. Andrew Woods Broadcaster: Sugar Land Bible Church Event: Special Meeting Date: 3/9/2021 Bible: Matthew 4:4 Length: 75 min.

Welcome to Grace in Focus radio. On the show today, we will continue to hear Bob and Shawn answer questions from listeners like you. First, the guys will be addressing a question regarding Lewis Sperry Chafer and his book on Salvation. Should salvation be described as a response to Jesus or an “encounter?” The guys

A report on the chafer grub infestation that has caused havoc to sports fields across part of Dartmoor.

While marketers turn their heads towards high-profile partnerships in esports, Fortnite, and Twitch, it becomes easy to forget a major portion of the gaming audience: the mobile gamer. The global mobile gaming market is estimated to reach over $77 billion in revenue by the end of 2020. There are many reasons for the persistent growth and player retention in the space, and to learn more, we spoke to Sarah Chafer, EVP of global ad sales at Tapjoy. Tapjoy connects game publishers and advertisers, enabling brands to advertise and monetize on a wide breadth of mobile platforms. “A lot of what we do is around user choice,” Sarah told us. “We offer them a wide variety of things that they can do in order to transact for currency. If you think about being a user or consumer yourself, how often is it that you get to decide which advertiser you’re going to transact with versus having some unwanted messaging that maybe doesn’t apply to you personally?” We spoke with Sarah about monetization practices in mobile games, and learned about the special, mutually beneficial dynamic between players, games, and advertised brands.

     The purpose of this lesson is to reveal what the Bible says about Satan’s world-system, by which he influences those who reside in, or participate in his kingdom of darkness.      The Bible recognizes Satan’s world-system and warns us not to love it (1 John 2:15-16). When John writes and tells the Christian “do not love the world”, he’s not talking about the physical planet. The Greek word κόσμος kosmos as it is used by the apostle John and others most often refers to “that which is hostile to God…lost in sin, wholly at odds with anything divine, ruined and depraved.”[1] Satan’s world-system consists of those philosophies and values that perpetually influence humanity to think and behave contrary to God and His Word. This operating apart from God is first and foremost a way of thinking that is antithetical to God and His Word, a way of thinking motivated by a desire to be free from God and the authority of Scripture, a freedom most will accept, even though it is accompanied by all sorts of inconsistencies and absurdities. "The kosmos is a vast order or system that Satan has promoted which conforms to his ideals, aims, and methods. It is civilization now functioning apart from God-a civilization in which none of its promoters really expect God to share; who assign to God no consideration in respect to their projects, nor do they ascribe any causality to Him. This system embraces its godless governments, conflicts, armaments, jealousies; its education, culture, religions of morality, and pride. It is that sphere in which man lives. It is what he sees, what he employs. To the uncounted multitude it is all they ever know so long as they live on this earth. It is properly styled “The Satanic System” which phrase is in many instances a justified interpretation of the so-meaningful word, kosmos."[2]      People who live in Satan’s world-system exclude God and Scripture from their daily conversations. This is true in news, politics, academic communities, work and home life. God is nowhere in their thoughts, and therefore, nowhere in their discussions (Psa 10:4; 14:1). The growing Christian thinks about God and His Word all the time, as “his delight is in the law of the LORD, and in His law he meditates day and night” (Psa 1:2). The contrast between the growing Christian and the worldly person is stark, as their thoughts and words take them in completely different directions.      At the core of Satan’s world-system is a directive for mankind to function apart from God, and when obeyed, people produce all forms of evil, both moral and immoral. We should understand that Satan’s system is a buffet that offers something for everyone who rejects God, whether that person is moral or immoral, religious or irreligious, educated or simple, rich or poor. Satan is careful to make sure there’s even something for the Christian in his world-system, which is why the Bible repeatedly warns the believer not to love the world or the things in the world. We are to be set apart (Col 2:8; Jam 1:27; 4:4; 1 John 2:15-16). “The world is the Christian’s enemy because it represents an anti-God system, a philosophy that is diametrically opposed to the will and plan of God. It is a system headed by the devil and therefore at odds with God (2 Cor 4:4).…It is in this wicked world we must rear our families and earn our livelihoods. We are in it, yet are not to be a part of it.”[3] It is important to understand that we cannot change Satan or his evil program; however, we must be on guard, for it can and will change us if we’re not careful to learn and live God’s Word.      At the moment of salvation, God the Father “rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son” (Col 1:13), and “our citizenship is in heaven” (Phil 3:20). This transference is permanent and cannot be undone. Once this happens, we are hated by those who remain in Satan’s kingdom of darkness. For this reason, Jesus said to His disciples, “If the world hates you, you know that it has hated Me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you” (John 15:18-19; cf. John 16:33; 1 John 3:13). Love and hate in this context should be understood as accept or reject, which can be mild or severe in expression. When praying to the Father, Jesus said, “they are not of the world, even as I am not of the world” (John 17:14b), and went on to say, “I do not ask You to take them out of the world, but to keep them from the evil one” (John 17:15). It is not God’s will that we be immediately removed from this world at the moment of salvation, but left here to serve as His representatives to the lost, that we “may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” (1 Pet 2:9). We are not to participate in worldly affairs that exclude God, but are to “walk as children of Light” (Eph 5:8), manifesting the fruit of the Light “in all goodness and righteousness and truth, trying to learn what is pleasing to the Lord” (Eph 5:9-10), and we are told, “do not participate in the unfruitful deeds of darkness, but instead even expose them” (Eph 5:11).      The growing Christian faces real struggles as Satan’s world system seeks to press him into its mold, demanding conformity, and persecuting him when he does not bend to its values. The world-system not only has human support, but is backed by demonic forces that operate in collaboration with Satan. Scripture tells us “our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph 6:12). The battlefront is more than what is seen with the human eye and is driven by unseen spiritual forces. As Christians living in the world we are to be careful not to be taken “captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ” (Col 2:8). Realizing the battleground is the mind, we are to think biblically in everything, which is our only safeguard against the enemy (2 Cor 10:3-5).      Christians face situations every day in which they are pressured to compromise God’s Word. They face difficulties at work, school, home, or other places, in which they are confronted by worldly-minded persons, both saved and unsaved, who demand and pressure them to abandon their biblical values. There is room for personal compromise where Scripture is silent on a matter; however, where Scripture speaks with absolute authority, there the believer must never compromise! “The world, or world-system, puts pressure on each person to try to get him to conform (Rom 12:2). Jesus Christ was not “of this world” and neither are His people (John 8:23; 17:14). But the unsaved person, either consciously or unconsciously, is controlled by the values and attitudes of this world.”[4]      By promoting the gospel and biblical teaching, the church disrupts Satan’s domain of darkness by calling out of it a people for God. By learning God’s Word, Christians can identify worldly conversations and activities and either avoid them or seek to redirect them by interjecting biblical truth, which should never be done in hostility. When sharing God’s Word with others it’s proper to know that not everyone wants to hear God’s truth, and even though we may not agree with them, their personal choices should be respected (Matt 11:14; Acts 13:50-51). We should never try to force the gospel or Bible teaching on anyone, but be willing to share when opportunity presents itself. At times this will bring peace, and other times cause disruption and may even offend. In this interaction, the growing Christian must be careful not to fall into the exclusion trap, in which the worldly person (whether saved or lost) controls the content of every conversation, demanding the Christian only talk about worldly issues, as Scripture threatens his pagan presuppositions. Having the biblical worldview, the Christian should insert himself into daily conversations with others, and in so doing, be a light in a dark place. He should always be respectful, conversational, and never have a fist-in-your-face attitude, as arrogance never helps advance biblical truth (2 Tim 2:24-26). The worldly-minded person may not want to hear what the Christian has to say, but he should never be under the false impression that he has the right to quiet the Christian and thereby exclude him from the conversation.      As we grow spiritually and walk with God, learning and living His Word (2 Tim 2:15; 3:16-17), we stand in opposition to Satan’s world-system and sow the seeds of spiritual insurrection in the lives of those who live and walk in his kingdom of darkness. We disrupt Satan’s kingdom when we share the gospel, “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). When anyone places their faith in Christ, trusting solely in Him as Savior, they are forgiven all their sins (Eph 1:7), and gifted with eternal life (John 3:16; 10:28), and the righteousness of God (Rom 4:1-5; 5:17; 2 Cor 5:21; Phil 3:9). They are rescued from Satan’s enslaving power, as God rescues them from the “domain of darkness” and transfers them into “the kingdom of His beloved Son” (Col 1:13). The gospel is the only thing that will deliver a person from spiritual slavery; “for it is the power of God for salvation to everyone who believes” (Rom 1:16). Once saved, we seek to influence the thoughts and lives of other Christians through fellowship (Heb 10:23-25), prayer (Jam 5:16), edification (Eph 4:29), encouragement (1 Thess 5:11), love (1 Thess 4:9; cf. Eph 4:14-15), and words of grace (Col 4:6).   [1] Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, p. 562. [2] Lewis S. Chafer, “Angelology Part 4” Bibliotheca Sacra 99 (1942): 282-283. [3] Robert P. Lightner, Handbook of Evangelical Theology, p. 206. [4] Warren Wiersbe, The Bible Exposition Commentary, New Testament, Vol. 2, p. 18.

This week's critter is  the manuka chafer beetle. They are a glorious bright metallic green and were set into jewellery throughout the Victorian era. 

"The Bible is intended to be a revelation of the being, works, and program of God. That an infinite God would seek to reveal Himself to His creatures is reasonable and is essential to God’s fulfilling His purpose in creation. It is only natural that rational beings should attempt to learn something about the Creator who made them."[1]      The word “Bible” comes from the Greek word βίβλος biblos which means scroll or book. The Bible is a library of sixty-six books, composed by approximately forty human authors spanning nearly fifteen hundred years. “The purpose of God in providing the Bible is that man, to whom the Bible is addressed, may be possessed of dependable information regarding things tangible and intangible, temporal and eternal, visible and invisible, earthly and heavenly.”[2]       God has provided general revelation about Himself through nature (Psa 19:1-2; Rom 1:18-20), and special revelation directly (Ex 19:9; 1 Sam 3:1-14; Isa 6:9-10). God’s special revelation came through dreams (Gen 28:12; 31:11; Dan 7:1; 12:8-9), visions (Isa 6:1; 1 Ki 22:19), angels (Dan 10:10-21), Jesus Christ (John 1:1, 14, 18; Heb 1:1-3; cf. Acts 10:9-16; 27:21-26), and the written Word (Psa 119:160; John 17:17; 1 Thess 2:13; 2 Tim 3:16-17). Paul equated the writings of Moses and Luke as Scripture (1 Tim 5:18), as Peter did the writings of Paul (2 Pet 3:15-16). There are some Christians today who believe God continues to reveal Himself through all these avenues (i.e. Henry Blackaby, Rick Warren). However, other evangelical Christians believe God reveals Himself today only through nature, the Bible, and providentially through circumstances (the latter being discernable only by the Christian mind saturated with Scripture). Concerning faith and practice (orthodoxy & orthopraxy), the Bible alone guides the Christian. “He is a Biblicist, namely, one who not only regards the Bible as the sole rule of faith and practice, but as the only dependable source of information in realms wherein divine revelation speaks.”[3]      Scripture reveals there is one God who exists as three distinct Persons within the Trinity (Matt 28:19; 2 Cor 13:14; 1 Pet 1:2): God the Father (Gal 1:1; Eph 6:23; Phil 2:11), God the Son (John 1:1, 14, 18; 8:58; 20:28; Col 2:9; Heb 1:8), and God the Holy Spirit (Acts 5:3-4; 1 Cor 2:11-12; 2 Cor 13:14). All three are co-equal, co-infinite, co-eternal, and worthy of all praise and service. The Bible also reveals the origins of the universe (Gen 1:1), mankind (Gen 1:26-27), marriage (Gen 2:18-24), sin (Gen 3:1-8), moral absolutes (Ex 20:1-17), Israel (Isa 43:1), salvation through Jesus (John 3:16; Eph 2:8-9), the church (Acts 20:28; 1 Cor 10:32), the existence of Satan (Job 1:6-12), angels and demons (Heb 1:13-14; Rev 16:14), heaven and hell (Rev 4:1-2; 20:14-15), and the future (Rev 21-22). The Bible does not reveal all there is to know about God or His plans and actions, but only what He deems important (Deut 29:29; cf. John 21:25).      Though the Bible was written by fallible men, each was superintended by God the Holy Spirit, Who guided them in such a way that what they wrote, without compromising their personal choices of words and literary style, penned God’s inerrant Word (verbal plenary inspiration). There is a parallel between the written Word and the Living Word. Just as God took a sinful woman, Mary, and supernaturally produced a sinless and perfect Person, Jesus; so God took sinful men and used them to produce a perfect book that accurately reflects His thoughts and will for mankind. The human authors—without forfeiting their personal literary style—wrote under the direction and superintending care of God the Holy Spirit (Ex 17:14; 34:27; Isa 30:8; Jer 30:2; Luke 1:3; 1 Cor 14:37; Rev 1:11), so that what is written is the inerrant and infallible “word of God” (1 Thess 2:13; cf. Psa 12:6-7; Rom 15:4; 2 Tim 3:16-17; 2 Pet 1:20). Some of the various literary styles include historical narrative, law, poetry, psalms, proverbs, parables, and symbolism. The Bible is a dual authorship. "By the term Dual Authorship, two facts are indicated, namely, that, on the divine side, the Scriptures are the Word of God in the sense that they originate with Him and are the expression of His mind alone; and, on the human side, certain men have been chosen of God for the high honor and responsibility of receiving God’s Word and transcribing it into written form."[4] Scriptural claims: Then the LORD said to Moses, “Write this in a book as a memorial and recite it to Joshua, that I will utterly blot out the memory of Amalek from under heaven.” (Ex 17:14; cf. Ex 34:27; Isa 30:8-9; Jer 30:2) Brethren, the Scripture had to be fulfilled, which the Holy Spirit foretold by the mouth of David concerning Judas, who became a guide to those who arrested Jesus….For it is written in the book of Psalms, ‘LET HIS HOMESTEAD BE MADE DESOLATE, AND LET NO ONE DWELL IN IT’; and, ‘LET ANOTHER MAN TAKE HIS OFFICE [Psa 69:25; 109:8].’ (Acts 1:16, 20) And when they heard this, they lifted their voices to God with one accord and said, “O Lord, it is You who made the heaven and the earth and the sea, and all that is in them, 25who by the Holy Spirit, through the mouth of our father David Your servant, said, ‘Why did the Gentiles rage, And the peoples devise futile things [Psa 2:1]? (Acts 4:24-25) And when they did not agree with one another, they began leaving after Paul had spoken one parting word, “The Holy Spirit rightly spoke through Isaiah the prophet to your fathers, saying, ‘GO TO THIS PEOPLE AND SAY, “YOU WILL KEEP ON HEARING, BUT WILL NOT UNDERSTAND; AND YOU WILL KEEP ON SEEING, BUT WILL NOT PERCEIVE [Isa 6:9]. (Acts 28:25-26) If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord’s commandment. (1 Cor 14:37) For this reason we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe. (1 Thess 2:13) All Scripture [γραφή graphe – all written Scripture] is inspired by God [θεόπνευστος theopneustos – lit. God breathed] and profitable for teaching, for reproof, for correction, for training in righteousness. (2 Tim 3:16) But know this first of all, that no prophecy of Scripture [γραφή graphe] is a matter of one’s own interpretation, for no prophecy was ever made by an act of human will, but men moved [φέρω phero – pulled along by another cf. Acts 27:15, 17] by the Holy Spirit spoke from God. (2 Pet 1:20-21). Regard the patience of our Lord as salvation; just as also our beloved brother Paul, according to the wisdom given him, wrote to you, as also in all his letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures [equating Paul’s writings with Scripture], to their own destruction. (2 Pet 3:15-16)   [1] Lewis S. Chafer; John F. Walvoord; Major Bible Themes (Grand Rapids, Mich. Zondervan Publishing, 2010), 30-31. [2]Lewis S. Chafer, Systematic Theology, Vol. 1 (Grand Rapids, Mich. Kregel Publication, 1993), 105. [3] Ibid., 7. [4] Lewis S. Chafer, “Bibliology” Bibliotheca Sacra, 94 (1937): 398-399.

A Great Example of the Spiritual Gift of Faith: Dr. Howard Hendricks gave an excellent example of the gift of faith working in the life of Dr. Harry Ironside. Shortly after the seminary (Dallas Theological Seminary) was founded in 1924, it almost capitulated. It came to the point of bankruptcy. All the creditors were going to foreclose at 12 noon on a particular day. That morning, the founders of the School met in the President’s office to pray that God would provide and in that prayer meeting was Harry Ironside.  When it was his turn to pray, he prayed in his characteristically refreshing manner, “Lord, we know that the cattle on a thousand hills are thine. Please sell some of them, and send us the money.”  While they were praying, a tall Texan with boots on and an open collar came into the business office and said, “I just sold two car-loads of cattle in Fort Worth. I have been trying to make a business deal go through and it won’t work and I feel God is compelling me to give this money to the seminary. I don’t know if you need it or not, but here is the check.”  A secretary took the check and knowing the criticalness of the hour financially, went to the door of the prayer meeting and timidly tapped. When she finally got a response, Dr. Chafer took the check out of her hand and it was for the exact amount of the debt. When he looked at the signature of the check, he recognized the name of the cattleman from Fort Worth. Turning to Dr. Ironside, he said, “Harry, God sold the cattle.” Dr. Ironside was a man gifted with faith. He knew God’s Word and claimed its age-old promises for current needs while the other men possessed faith and hoped God would do something. Dr. Ironside expected God to provide the need.

We don't like to talk about it, but death is a fact of life. Pastor Matt Gould helps kick off a new series tackling life's hardest issues - death, heaven, hell. And oddly, the goal is to give you hope!

Has anyone ever told you to "Let Go and Let God?" Have you ever been told to "Re-dedicate your life to Jesus?" Are Christians simply lacking a filling of the spirit in their lives, leaving them defeated to sin? In this episode, James and Drey debunk some of the teachings of Keswick Theology and they discuss how sanctification works in the believer's life,

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Listen now: Clive Chafer has been a namer for almost as long as naming has been a profession. In 1987, he started at the firm now known as Lexicon, where he helped develop a few names you definitely know, like PowerBook for Apple and Outback for Subaru. He went on to eventually become creative director at Master-McNeil in Berkeley, California, and he now runs his own firm: Namebrand. Clive also does freelance naming work. Clive and I dove right into a conversation about his process for name generation, which led us to a discussion of "sound symbolism." I brought up the bouba/kiki effect (but couldn't remember what it was called) and Clive pointed out that, "whether it's consonants or vowels, you can build something just on sound symbolism that will have certain tonalities and associations, even if the brief is very abstract. We linguists are not left entirely adrift." Clive talked about his "wonderful thesaurus" from the late 60's (so good luck getting a copy). Clive Chafer's well-used Roget's Thesaurus He listed a handful of other online ad offline tools* he uses while naming, e.g.: Wikipedia Foreign-language dictionaries (online) Forvo.com (to hear native speakers pronounce foreign words) OneAcross.com (a crossword dictionary, especially useful when length is a consideration) Clive talked about keeping the creative juices flowing by stepping away from a project for a bit and exercising, going out with friends, or doing a DIY project. He listed a few pitfalls young namers (and more experienced ones) can fall victim to, and proposed some solutions. Lastly, Clive shared his favorite thing about being a namer: "It keeps the brain young." If you want to learn more about Clive or get in touch with him, check out wemakenames.com. You should also check out the interview Clive did with Robert Siegel on NPR's All Things Considered. Below, you'll find the full transcript of the episode (may contain typos and/or transcription errors). Click above to listen to the episode, and subscribe on iTunes to hear every episode of How Brands Are Built. * To see a complete list of online resources listed by namers in episodes of How Brands Are Built, see our Useful List: Online/software resources used by professional namers. Rob: Clive, thank you so much for making time to speak with me. I'd love to just talk about process, and given how long you've been doing this, I figure if anyone has a process—I'm talking specifically about when you sit down to start generating ideas—where do you start? Clive: I knew in advance you were going to ask me this, and I had to sit and think for a moment about whether or not there is a start point, or indeed a process. Yes, there is a starting point. And, having been a project manager as well as a creative, I know a little bit more now about how those two things work together, and the brief is incredibly important in how well the creative process develops and how well it goes. And it may well be proved to be—as you probably know—way off track after the first or second round of creative. Back to the drawing board. But in terms of the actual creative process, I start narrow and broaden out. So if I get a brief, whether it's couched in single-word naming directions or explained content, I will draw up a list of words and word parts that I think might be useful. Now how do I get to those? Well, partly from the words that are already given to me in the in the brief. And then from there, broaden out to closely associated ideas, concepts, and directions. And I think, yes, I definitely use the thesaurus, but it really depends on the nature of the project whether the thesaurus is going to be a useful tool or not. Rob: Right. Clive: If you get a name, this rarely happens, but if you get a brief that says, "This name needs to have no content whatsoever," because perhaps it's a name for a company and they don't want to be tied to any one activity. Rob: Sure, a name like Avaya, or something ,  a coined... Clive: Yeah, or Hulu or something like that. You know if you're going to do that then there's not a lot of point in going to the thesaurus. I mean, the truth is that most names have something about them that does relate back to what they do. You just mentioned Avaya. If you kind of pick that apart for sound, the idea of 'a way,' "via," is buried in there somewhere. And so the idea that a buyer is a communications company and that it's providing the means the "via" for communications. Okay. Yeah. You know, it's not too many steps away from the thesaurus. Rob: Right. Clive: So sometimes, even when it seems like they want to take a step away from real-world vocabulary, you still can start with that kind of mindset, if you like—that kind of relatively pedestrian research that says, "Let's put together as many words that word parts that are relevant to this as possible, and let's use those as the springboard," rather than trying to find something entirely meaningless out of nothing, out of whole cloth, if you like. Rob: Yeah, I find that that's really hard to do. You end up sort of wandering aimlessly. Clive: Well yes. Now this is where, going back to Lexicon, I met the chap who was their kind of linguistics expert. His name's Will Leben—lovely chap—who I've come to know as a friend as well, and the exquisite irony of Will Leben is that he is almost entirely deaf. He is a linguist who doesn't really hear language the same way that we do. Plus which, his specialism was what they call "sound symbolism" or what he called "sound symbolism." And he really developed the idea of sound symbolism and it's not a particularly deep science, but short, high sounds tend to suggest things that are smaller, and larger, longer, deeper sounds tend to suggest things that are bigger. So, "Pixi," has to be something small. You don't know what it is, necessarily, although obviously a pixie is a little creature. But sound symbolism is a somewhat disputed area of linguistics and it's very culturally confined, but it does work as a way to look at the tone—the tonality, if you like—of what you're trying to put across. These are things that work without meaning, without semantic meaning. Rob: Right, and to some degree across cultures. I hear what you're saying, it certainly is culturally specific to a degree, but I think I've seen—and I'm not sure whether this would have come from Lexicon or if it's actually just from social psychology—but this diagram with two drawings, one of which is pointed and sharp looking, and the other is just a bunch of curves and swirls, and then there are two made-up name options underneath them, and one of them has hard stops in it like "t" and "k" and the other has, like you said, liquids, more vowels, more soft fricatives "s" and "f" and "v." And it's, I believe the finding is that across pretty much every culture, people choose the same way that the harder sounds, so to speak, go with the pointier made-up object and vice-versa. Clive: Yeah, exactly. Yeah. Now what cultural associations they make with that can vary. But yeah, I mean by and large, that works and it works particularly well across all the romance languages. It's a little harder in the Germanic languages, but anyway, yes you're right. I mean whether it's consonants or vowels you can build something just on sound symbolism that will have certain tonalities and associations even if the brief is very abstract. We linguists are not left entirely adrift. Rob: Well, if you'll bear with me getting into the weeds a little bit on process: Let's start with timing. Do you generally sit down for a certain number of hours with any given brief? Do you have any kind of consistent approach along those lines, just with regard to timing? Clive: It's not entirely consistent but there is a pattern. When I first sit down with a brief, there very often quite quickly comes a point within an hour or so where I'm banging my head against a brick wall—where I've got through the obvious stuff, I've made the obvious connections and made the semantic and language word parts and phonemes, and so on, and listed them, and come up with some names based on them, and so on. And then I kind of go, "Ok, what's next?" I have found personally, that if I break off then, that isn't going to help. That's actually a barrier that I have to work through, so I generally don't want to start a project unless I've got about at least four hours clear in front of me. Rob: Wow. Clive: Because I find that a lot of really good stuff comes after that point where you're going, "Wow, this is a tough one. I don't know that I'm going to be able to come up with a lot of stuff for this." And then you just have to keep pushing back the borders of your own immediate responses to a brief. And that's the problem. I've been doing this for so long now—you know for 25 plus years—that there are tracks in my brain. And to get out of those ruts, you need to make associations that you haven't made before, or least if you have, it was a while ago and you can't read them. And I find that I need to work through that barrier rather than walking away at that point. Now, having said that, there then comes a point about—you know, whether it's 4 hours, or whatever in—where you've then had a little breakthrough and suddenly there's been this strangely rich period of productivity. And then I think, frankly, the brain just gets tired, and that's the point at which I take a break. Rob: Ok. Clive: And yeah, it helps if you can go away for 24 hours. There are other things you can do as well. Exercise is terrific at reframing the brain, at you know throwing the pieces up and letting them fall down in different places. Rob: Do you find that when you are exercising—or just, you've gone away from being immediately focused on the project itself—do you find yourself still thinking about it, and that sometimes ideas will pop up and maybe you'll need to quickly find a way to jot them down before you forget? Or do you really feel like you push it out of your brain for a while? Clive: Both. I find that I can definitely push it out of my brain for a while. I find that if I do go off and do something else, I'm not thinking about it. But ideas will come to me and it's clearly there in the subconscious, because something out of apparently nowhere will come and will relate back to what I'm working on—the project that I'm working on. And I'm not making any conscious effort and in fact, some of the best associative ideas—associated ideas—come from doing something completely different, but there's suddenly this connection with what you're doing or with an idea that you have to what you're working on. And your brain reminds you, or at least it does me, that this is an idea you might want to capture for what you're working on. But I never go to bed when I'm working on a project without a pad next to the bed. My partner, Christian, will tell you, I quite often turn out the light, five minutes later, I turn the light back on, because that moment between sleep and waking is absolutely the best time for my best ideas. Rob: Do you use a pad otherwise, or is it just for that space specific context. I was gonna ask anyway, do you work in Microsoft Word or something like that as you're coming up with ideas, or do you tend to stick to pen and paper? Clive: It used to be pen and paper. Partly that was because one of the great things about naming is you can do it anywhere, and I used to do it in the back of the tour bus when I was touring a theatrical production, and then it was definitely a pad, because laptops were way too big and expensive back in the nineties to do it any other way. But occasionally I'll do it with a pad if I'm travelling and getting a laptop out is a hassle, or whatever. I still make notes on pieces of paper. But generally, I work in Excel now. I used to work, for years I worked in Word, till I realized that actually, it's easier to manipulate data in Excel even if it's just text data. Rob: And what about, you mentioned the thesaurus earlier. Do you do you favor any particular thesaurus, whether it's print or online? Clive: I have a wonderful thesaurus... Rob: That sounds like a book, then. Not a website? Clive: Absolutely. I was awarded this. I was actually able to choose the modern languages reading prize at my secondary school—my high school—I won for reading a Russian poem, and was awarded Roget's Thesaurus in nineteen sixty...I can't remember, eight, or something like that, and it still has the sticker inside that says, "Modern Languages Reading Prize, Awarded to Clive Chafer." Rob: Congratulations. Clive: It's not because of that, although it's wonderfully battered now, because he used to go to Lexicon, it used to go to Master-McNeil, and so on. But it has words in it that I've never found in any other thesaurus. It's a treasury of the English language. I was given more recently I think a Bartlett's Thesaurus, which was given by a namer who said, "This is absolutely the best thesaurus I've ever found." And it's very good, and it has a lot more modern usages in it than my sixties tome, but it's nowhere near as comprehensive. Rob: Right, it sounds like if you cross reference both, maybe you get the best of both worlds. Clive: Absolutely, and I use both. I use them all the time, and I even use thesaurus.com although I pretty much hate it. But it's very convenient. So I do use it rather than lugging a book around with me. I find thesaurus.com is very poor at alternative meanings and concepts that are close to the words that you're looking up. There are some just outstanding omissions from thesaurus.com. Rob: Are there any other books that you keep close at hand as you're doing naming aside from those two thesauruses? Clive: Not for every project, no. I mean, clearly there are lots of books that I use, whether it's books on mythology or astronomy. You can get a lot of this online, as well, but I still like having...the way that you use a book is less linear than the way you use online resources. Rob: Right. Clive: And so, I like the fact that it takes me in different directions. If it's Bulfinch's Mythology, I end up looking at different things than I would if I had looked up Wikipedia for "Roman gods associated with agriculture" or something. Having those books around is very useful, but I would say that I probably use the thesaurus on 95% of projects that I work on, and then the Oxford dictionary and the other Bartlett's Roget's that I have, those I use pretty frequently as well. Beyond that, it's really specific to the individual project and brief. Rob: What about websites other than dictionary.com, are there any that you just find yourself going back to or...you know, even if it's not on 95% of the projects, even if it's only 25%. Clive: The things that I keep bookmarked are foreign language dictionaries and Forvo, which is a place you can go to to find the pronunciation of—by native speakers—of foreign words, which is kind of interesting. Rob: Interesting, how's that spelled? Clive: F-O-R-V-O dot com. There is one that I have been using in the last year or so. I think it's more of a crossword type dictionary. One of the parameters for a name is often length, and the thing about a crossword dictionary is that it will offer you solutions that are, you know, all the solutions that are five letters long. And that I find useful for projects where length is particularly important—if it's going to be on a name badge that has very little space, for instance. I think it may be OneAcross.com. Rob: Oh. That makes sense, speaking of names. Clive: What it lets you do, and this is what I was trying to think about earlier, is find every six-letter word of which the last three letters are "con," for instance. But at OneAcross you can put in three question marks, "C-O-N," and it will come back with everything in the dictionary. Rob: Exactly. Yeah, this can be very helpful. Clive: Yeah. And you can switch that around as well. You can make it "two blanks, "con," two blanks, or something like that. And it's surprising what it will come up with. Rob: Is there anything that you've done to get past that inevitable writer's block at some point when you're on a naming project? Any tips or tricks for other namers to help? You mentioned working out; I think that's a great one. Clive: Pretty much anything that takes you completely away from what you're doing is really what you need. I mean, going for a walk in the country, going for dinner with a friend. You'll get into conversation and your subconscious still has the brief in it, and you'll find that you'll find yourself bringing your pad out at the dinner table. "Excuse me a minute, can I just make a note, I just had an idea." And they all think it's very fun. "Oh, he's being creative again." So yeah. I mean it generally is not a social faux pas to do it. It opens up a whole new direction of conversation. As long as you walk away—physically walk away—and go off and do something else, whether it's a DIY project or whatever, it will help you to take a new perspective on what you're naming. The thing about exercise is that it's been scientifically proven to really help freshen up your brain. Rob: I don't know how often you have the opportunity to work with newcomers to the field of naming, but I'd love to hear any tips that you have for them or any mistakes you see them consistently making that you think you could help them steer clear of. Clive: I used to come into contact with them much more. It's funny, because back in the days of Lexicon, almost everybody did brainstorming sessions, which brought together—physically brought together—as many as a dozen people in a room. It did become obvious that a lot of people had...the way their brain worked meant that their creative output bore a very distinct resemblance across projects, even though those projects weren't necessarily related. So look at what you've put down as names over maybe five unrelated projects and look for patterns. And if you see them, be aware of them, so that you can break them. Rob: That's interesting. So, I almost imagine printing out those lists and circling anything, or highlighting anything that you see across lists and recognizing your own biases. Clive: Yes, exactly. Yeah, it is, it's biases. We all have ideas that we like and we are desperate to have them expressed in some form or another. And it's astonishing the lengths that we will go to to get them represented. And it's really good to be aware of them so that you can say, "Ok, I've got to be careful not to just fall into this pattern again," and find a way of breaking it, and find a way of expanding beyond it. And you can do that consciously. And if you don't do it, you'll probably find that unconsciously, you will continue to regurgitate the same stuff again and again. Rob: It feels a little bit like when you're new to naming, it's more about just sort of what interesting words do you know? And you're very tempted to throw those words into the list, whether or not they make sense. And maybe the more mature you get, the more you really stick to what is the brief asking for, and start there, as opposed to just having hopefully too much of your own bias to put into it. Clive: The other thing I would say—sort of advice to the young namer—is that you will be terribly disappointed, time and time again, by one, the names that get chosen, which will always be...they will always ignore the names that you think are the best. Rob: That's so true. Clive: And that's partly because a brief is a terribly inadequate way of communicating what a client actually wants. And it can be a very frustrating experience being a namer, because either you never find out what the client chose anyway, and you feel like you're just throwing this stuff into a black hole, or you find out afterwards that the whole directions—all the directions that you were working on—were not the direction they ended up going in. Or they abandoned the project, and it sounded wonderful, and you came up with all these great names. It's very easy to get dissuaded at that point and feel like a very small cog in a much larger wheel. And it's only by being a project manager as well as a creative that I have been able to understand how what I do fits into a bigger picture and not get frustrated about it. Rob: Absolutely, and I remember as a junior namer, it's not only the client. It's also if you're junior and you're on a larger team, it's the rest of your team. I remember feeling like my boss didn't get it. You know, they didn't get the names that I'd come up with and they weren't choosing my best names to even present to the client. Clive: The single biggest problem with naming, the single biggest thing that goes wrong from anybody's point of view, is that somebody in the company—somebody at the client—is not brought into the process early, even though they have veto power over the name. And very often, it's somebody down the line who is protecting their boss from getting involved because they don't want them to have to put time into this, and then they're saying, "No no no no, he's got much more important things to think about. We'll handle this." And then they come up with a name and they put it in front of this person who has not been involved, and he looks at it and goes, "No." And you know they, well, yeah. You know, the answer is no because you didn't ask him what the question was in the first place. Rob: It's a classic problem and we've all seen it too many times. Clive: It is the single-most frequent way that the wheels come off the project. You've got to involve them from the start. Ignore the fact that they have very busy schedules and that their calendar is all booked up. If you don't get them involved at the start, you are risking wasting everybody's time. Rob: Well just the last question, just for fun: You've been doing this for so long, I'm curious what do you like about it? Do you have sort of a favorite thing about naming and name generation that makes it something that you want to keep doing? Clive: Well I'm in my sixth decade now, and I am grateful for anything and everything that keeps my brain ticking over. It is really good to have something like this that makes me not just think conceptually around a problem but, as I said before, that gets me out of the ruts that my brain is in. When I come to a project, I try as hard as possible to make my brain do what is unfamiliar, because I really do think that that is part of what keeps my brain ticking over at a reasonably good level. Rob: There you go, naming keeps you young. Clive: Yeah. Keeps the brain young, certainly. Yeah. Rob: Thanks again Clive. Clive: You're welcome. Rob: I'll talk to you soon. Clive: Yep. Have a good day. Rob: You too. Bye bye. Clive: Thanks, bye.  

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In this last episode of our 500 class, we’ll cover a bunch of 20th century American groups including Christian Science, the Evangelicals, Plymouth Brethren, Pentecostals, Calvary Chapel, Vineyard Churches, Christian and Missionary Alliance, the Way International, the Worldwide Church of God, Scientology, the Moonies, and Megachurches (Rick Warren, Craig Groeschel, and Joel Osteen).  It’s a Read more about 132 Twentieth Century American Christianity (Five Hundred 15)[…]

In this last episode of our 500 class, we’ll cover a bunch of 20th century American groups including Christian Science, the Evangelicals, Plymouth Brethren, Pentecostals, Calvary Chapel, Vineyard Churches, Christian and Missionary Alliance, the Way International, the Worldwide Church of God, Scientology, the Moonies, and Megachurches (Rick Warren, Craig Groeschel, and Joel Osteen).  It’s a Read more about 132 Twentieth Century American Christianity (Five Hundred 15)[…]

Charles Clough presents an update on Chafer Theological Seminary model for Chafer Seminary

Updates on Chafer Theological Seminary and future plans by Chafer board members Charlie Clough and Clay Ward. Click on the "notes" link below to view the CTS white paper Charlie presented.

Programa "Hijos de la Luna" dirigido y presentado por José Luis Mateo y María Tortosa con las últimas novedades discográficas y los remembers de siempre. Hoy con la entrevista a Adrian Chafer que nos presenta y habla su álbum "Lazy". Emitido en directo el Jueves, 26/03/2015 de 21:00 a 22:00 h. a través de esmiradio.es Lo puedes escuchar en directo de Lunes a Viernes de 21 a 22 h. a través de Internet en http://www.esmiradio.es o también en directo a través de Tune-In o iVoox. Consulta nuestra programación en www.esmiradio.es Contacto: programahijosdelaluna@gmail.com