POPULARITY
QUOTES FOR REFLECTION “Do you live with an awareness not only of his atoning work for your sinfulness but also of his longing heart amid your sinfulness?” “For the penitent, his heart of gentle embrace is never outmatched by our sins and foibles and insecurities and doubts and anxieties and failures. For lowly gentleness is not one way Jesus occasionally acts toward others. Gentleness is who he is.” “Jesus deals gently and only gently with all sinners who come to him...If we never come to him, we will experience a judgment so fierce it will be like a double-edged sword...If we do come to him, as fierce as his lion-like judgment would have been against us, so deep will be his lamb-like tenderness for us...To no one will Jesus be neutral.” “Fallen, anxious sinners are limitless in their capacity to perceive reasons for Jesus to cast them out. We are factories of fresh resistances to Christ's love. Even when we run out of tangible reasons to be cast out, such as specifics sins or failures, we tend to retain a vague sense that, given enough time, Jesus will finally grow tired of us and hold us at arm's length.” “He cannot bear to part with his own, even when they most deserve to be forsaken. ‘But I...' Raise your objections. None can threaten these invincible words: ‘Whoever comes to me I will never cast out.'” “The Spirit's role...is to turn our postcard apprehensions of Christ's great heart of longing affection for us into an experience of sitting on the beach, in a lawn chair, drink in hand, enjoying the actual experience. The Spirit does this decisively, once for all, at regeneration. But he does it ten thousand times thereafter, as we continue through sin and folly, or boredom to drift from the felt experience of his heart.”~Dane Ortlund, pastor and author of Gentle and Lowly “Your very sins move him to pity more than to anger...as all his anger is turned upon your sin to ruin it; yes his pity is increased the more towards you, even as the heart of a father is to a child that has some loathsome disease or as one is to a member of his body that has leprosy, he hates not the member, for it is his flesh, but the disease, and that provokes him to pity the part affected the more.”~Thomas Goodwin, English Puritan pastor, 17th centurySERMON PASSAGEHebrews 6:1-12 (ESV)1 Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, 2 and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment. 3 And this we will do if God permits. 4 For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, 5 and have tasted the goodness of the word of God and the powers of the age to come, 6 and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. 7 For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. 8 But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned.9 Though we speak in this way, yet in your case, beloved, we feel sure of better things—things that belong to salvation. 10 For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do. 11 And we desire each one of you to show the same earnestness to have the full assurance of hope until the end, 12 so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises.
Why do we have countries? Why do we mark this land and these people as distinct from that land and those people? What are countries for? Yii-Jan Lin (Associate Professor of New Testament, Yale Divinity School) joins Matt Croasmun to discuss her new book, Immigration and Apocalypse, which traces the development of distinctly American ideas about the meaning of a country, its borders, and crossing those borders through immigration—exploring how the biblical book of Revelation has influenced our modern geopolitical map.Together they discuss the eschatological vision of Christopher Columbus; the Puritanical founding of New Haven, Connecticut to be the New Jerusalem; Ronald Reagan's America as “City on a Hill”; the politics of COVID; the experience of Asian American immigrants in the 19th century; and how scripture shapes the American imagination in surprising and sometimes troubling ways.About Yii-Jan LinYii-Jan Lin is Associate Professor of New Testament at Yale Divinity School. She specializes in immigration, textual criticism, the Revelation of John, critical race theory, and gender and sexuality. Her book *Immigration and Apocalypse: How the Book of Revelation Shaped American Immigration* (Yale University Press 2024), focuses on the use of Revelation in political discourse surrounding American immigration—in conceptions of America as the New Jerusalem and of unwanted immigrants as the filthy, idolatrous horde outside the city walls.Her book The Erotic Life of Manuscripts (Oxford 2016), examines how metaphors of race, family, evolution, and genetic inheritance have shaped the goals and assumptions of New Testament textual criticism from the eighteenth century to the present.Professor Lin has been published in journals such as the Journal of Biblical Literature, Early Christianity, and TC: A Journal of Biblical Textual Criticism. She is co-chair of the Minoritized Criticism and Biblical Interpretation section of the Society of Biblical Literature, on the steering committee for the Ethnic Chinese Biblical Colloquium, and on the steering committees for the New Testament Textual Criticism and the Bible in America sections of SBL. She also serves on the editorial board of the Journal of Biblical Literature. Professor Lin is a member of the Society of Asian Biblical Studies, the European Association of Biblical Studies, and an elected member of Studiorum Novi Testamenti Societas.Show NotesGet your copy of *Immigration and Apocalypse: How the Book of Revelation Shaped American Immigration, by* Yii-Jan LinIllustration: “John of Patmos watches the descent of New Jerusalem from God in a 14th-century tapestry”—modified and collaged by Evan RosaChristopher Columbus's eschatological visionThe Book of Revelation and the heavenly cityThe meaning of “apocalypse”New Haven as New JerusalemJohn Davenport (April 9, 1597 – May 30, 1670) was an English Puritan clergyman and co-founder of the American colony of New Haven.Ronald Reagan and America as a “shining city on a hill”America as God's cityRevelation 21, The New Jerusalem“A door that's always open”1983 as the “Year of the Bible”Exclusion, open gates, and America's immigration policyHospitalityOutside the gates“For some reason, the seer doesn't see just an open landscape. He sees these definite walls and definite gates, even though they're open.”The book of deeds and the book of lifeBureaucracy, and entry and exclusion into heavenThe Good PlaceWhat was immigration like in the Greco-Roman world?Citizenship lists, registrations, and ways of keeping people out“If Heaven Has a Gate, a Wall, and Extreme Vetting, Why Can't America?“Steve King's tweet in 2019, “Heaven Has a Wall, a Gate, and Strict Immigration Policy, Hell Has Open Borders.”Disease and exclusion (COVID-19)Disease came from colonizers“Disease as a divine act to clear the land”Chinese exclusion from AmericaMexican exclusion from AmericaICE was created to enforce laws explicitly excluding Chinese immigrantsFilm: An American Tail“The British Invasion”China, Enemy of the West, and the Dragon of Revelation 12Buddha and the dragon vs the whore of Babylon riding a beast“Do American political ideas about immigration start to frame American theological imaginations about the world to come?”God's kingdom and “Empire”Fears that feed from theological to political registers“What should a Christian posture towards contemporary questions of immigration be?”Xenophobia and fear of the strangerFinality and satisfactionThe theological error of identifying America with the New JerusalemProduction NotesThis podcast featured Yii-Jan LinEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Alexa Rollow, Emily Brookfield, Zoë Halaban, and Kacie BarrettA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give
Welcome back to the podcast! Today we're going to spend some time studying Paul's first missionary journey, answering the question: What are the marks of a Biblical missionary?--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you're looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --Today we're going to spend some time studying Paul's first missionary journey. Tracing his travels through Acts, we can break his travels into three parts:First Missionary Journey (Acts 13-14): Paul, along with Barnabas, traveled through Cyprus and parts of modern-day Turkey, including cities like Antioch, Iconium, Lystra, and Derbe.Second Missionary Journey (Acts 15:36-18:22): This journey began after a disagreement with Barnabas. Paul traveled through regions of Asia Minor and then to Europe, including cities like Philippi, Thessalonica, Berea, Athens, and Corinth.Third Missionary Journey (Acts 18:23-21:17): Paul revisited many of the places he had previously established churches, such as Galatia and Ephesus, and continued his ministry in Macedonia and Greece.Today we'll answer this question: Q. What Are the Marks of a Biblical Missionary?Today we'll identify Three Marks.First: What is a missionary?Defn: A “sent one” who goes to a different culture to share the good news about Jesus.“Missio” means to be sent. Implication: sent on God's mission. In the case of Paul & Barnabas: sent by the Holy Spirit, but through the local church (13:1-3)Comes from Great Commission:Matthew 28:19 (NLT) 19 Therefore, go and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit.Why does this question matter?Not all missionary efforts are biblical!Our church: do these missionaries actually make disciples? Think of it like an investment…Goal: make moneyIf it didn't make money, would you keep investing? At some point, NO!Back to biblical missions:Goal: make disciplesIf it didn't make disciples, would you keep investing?Example: missionaries in SpainLiving like they were retiredNo fruit, no disciple-makingOur church: evaluating our investmentsIndividually, tooSo let's get to the text, the first-ever Christian missionTo discover Three Marks of Biblical MissionariesThree things that were true back thenThey're still true todayMark 1: Biblical missionaries proclaim the gospel. (14:1-7)Easy to forget this and make the focus “doing good” for societySome famous missionaries and their humanitarian impact: John Eliot (1604–1690)Known as the "Apostle to the Indians," Eliot was an English Puritan missionary who focused on converting Native Americans in New England.Eliot advocated for the rights of Native Americans, often opposing
Welcome back to the podcast! Today we're going to spend some time studying Paul's first missionary journey, answering the question: What are the marks of a Biblical missionary?--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you're looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --Today we're going to spend some time studying Paul's first missionary journey. Tracing his travels through Acts, we can break his travels into three parts:First Missionary Journey (Acts 13-14): Paul, along with Barnabas, traveled through Cyprus and parts of modern-day Turkey, including cities like Antioch, Iconium, Lystra, and Derbe.Second Missionary Journey (Acts 15:36-18:22): This journey began after a disagreement with Barnabas. Paul traveled through regions of Asia Minor and then to Europe, including cities like Philippi, Thessalonica, Berea, Athens, and Corinth.Third Missionary Journey (Acts 18:23-21:17): Paul revisited many of the places he had previously established churches, such as Galatia and Ephesus, and continued his ministry in Macedonia and Greece.Today we'll answer this question: Q. What Are the Marks of a Biblical Missionary?Today we'll identify Three Marks.First: What is a missionary?Defn: A “sent one” who goes to a different culture to share the good news about Jesus.“Missio” means to be sent. Implication: sent on God's mission. In the case of Paul & Barnabas: sent by the Holy Spirit, but through the local church (13:1-3)Comes from Great Commission:Matthew 28:19 (NLT) 19 Therefore, go and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit.Why does this question matter?Not all missionary efforts are biblical!Our church: do these missionaries actually make disciples? Think of it like an investment…Goal: make moneyIf it didn't make money, would you keep investing? At some point, NO!Back to biblical missions:Goal: make disciplesIf it didn't make disciples, would you keep investing?Example: missionaries in SpainLiving like they were retiredNo fruit, no disciple-makingOur church: evaluating our investmentsIndividually, tooSo let's get to the text, the first-ever Christian missionTo discover Three Marks of Biblical MissionariesThree things that were true back thenThey're still true todayMark 1: Biblical missionaries proclaim the gospel. (14:1-7)Easy to forget this and make the focus “doing good” for societySome famous missionaries and their humanitarian impact: John Eliot (1604–1690)Known as the "Apostle to the Indians," Eliot was an English Puritan missionary who focused on converting Native Americans in New England.Eliot advocated for the rights of Native Americans, often opposing
Hypocrisy has brought much devastation in our world, especially in our relationships with others and God as well. This video examines a devotional from an English Puritan divine, Andrew Bromhall (1608-1662), who had extensive work with men in ministry in his time who had fallen into sin or were inefficient in ministry. He was the right man to write on the topic of hypocrisy having worked a period of his ministry with those who were living in it. But this devotional not only gives warnings about the dangers and damages that hypocrisy causes, it also provides remedies and solutions to help us avoid hypocrisy in our lives as we daily live to please our Savior and for the glory of God. The excellent devotional this lesson comes from is a book titled, "Voices From the Past: Puritan Devotional Readings" Vol. 2. The material used from this book falls under the Fair Use Act 17 USC 107, which allows copyrighted material to be used for criticism/evaluation, teaching. etc. Banner of Truth publishes volumes 1 and 2 of "Voices From the Past" and both are excellent additions to anyone who enjoys and benefits spiritually from Puritan writings. Banner of Truth's URL is banneroftruth.org this and many other classic Puritan writings may be purchased there. 2Days Denarius is a Bible believing ministry in the tradition of the London Baptist Confession of 1689/Westminster Confession of 1647. Principles of inerrancy, infallibility, and authority of Scripture as our only rule of faith and practice are fully adhered to. This ministry my be contacted at 2daysdenarius@gmail.com Theme song "Most of Our Time" is used by permission of songwriter/performer Pastor Steve Hereford of the Changed By Grace Church in Jacksonville, FL.
Temptation & Sin / borrowing heavily from John Owen (1616-1683) Owen wrote on THE ENTICEMENT OF INDWELLING SIN, and before we move forward into the actual "armor of God" I wanted to share some of his key (very convicting) insights. Lord-willing, Ephesians 6 will resume on Sunday, April 14.
John Winthrop (1588-1649) was an English Puritan lawyer and one of the leading figures in founding the Massachusetts Bay Colony, the second major settlement in New England following Plymouth Colony. Winthrop delivered a sermon before he led the first large wave of colonists across the Atlantic ocean from England in 1630. The sermon is famous largely for its use of the phrase “a city on a hill,” used to describe the expectation that the Massachusetts Bay Colony would shine like an example to the world. He served as governor for 12 of the colony's first 20 years. Check out the YouTube version of this episode at https://youtu.be/1v4arYFeAzY which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. Revived Thoughts podcast available at www.revivedthoughts.com Massachusetts Bay Colony books at https://amzn.to/4bHPlTQ John Winthrop books available at https://amzn.to/4bt8uZw Puritans books at https://amzn.to/3SorIa5 THANKS for the many wonderful comments, messages, ratings and reviews. All of them are regularly posted for your reading pleasure on https://patreon.com/markvinet where you can also get exclusive access to Bonus episodes, Ad-Free content, Extra materials, and an eBook Welcome Gift when joining our growing community on Patreon or Donate on PayPal at https://bit.ly/3cx9OOL and receive an eBook GIFT. SUPPORT this series by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3k8qrGM (Amazon gives us credit at no extra charge to you). It costs you nothing to shop using this FREE store entry link and by doing so encourages & helps us create more quality content. Thanks! Mark Vinet's HISTORICAL JESUS podcast is available at https://parthenonpodcast.com/historical-jesus Mark's TIMELINE video channel at https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Instagram: https://www.instagram.com/denarynovels Twitter: https://twitter.com/MarkVinet_HNA Facebook: https://www.facebook.com/mark.vinet.9 YouTube Podcast Playlist: https://www.bit.ly/34tBizu Podcast: https://parthenonpodcast.com/history-of-north-america TikTok: https://tiktok.com/@historyofnorthamerica Books: https://amzn.to/3k8qrGM Linktree: https://linktr.ee/WadeOrganization Credit: The Revived Thoughts podcast with Troy & Joel by Revived Studios (episode: John Winthrop-City On A Hill, 02july2020). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.
An English Puritan separatist originally from Yorkshire in Northern England, William Bradford moved to Holland with other Pilgrims in order to escape religious persecution from King James of England, and then emigrated to northeastern North America on the ship Mayflower in 1620. He was a signatory to the Mayflower Compact agreement between the settlers and went on to serve as Governor of the Plymouth Colony intermittently for about 30 years. Check out the YouTube version of this episode at https://youtu.be/o9FffAQXspk which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. Puritan books available at https://amzn.to/3uQEshf William Bradford books available at https://amzn.to/4a2FTJR Pilgrim books available at https://amzn.to/3RmFkTE Mayflower books available at https://amzn.to/3T02Ze0 Plymouth Colony books available at https://amzn.to/3sZsvFz LibriVox available for Free at https://amzn.to/3E8a5EE THANKS for the many wonderful comments, messages, ratings and reviews. All of them are regularly posted for your reading pleasure on https://patreon.com/markvinet where you can also get exclusive access to Bonus episodes, Ad-Free content, Extra materials, and an eBook Welcome Gift when joining our growing community on Patreon or Donate on PayPal at https://bit.ly/3cx9OOL and receive an eBook GIFT. SUPPORT this series by enjoying a wide-range of useful & FUN Gadgets at https://twitter.com/GadgetzGuy and/or by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3k8qrGM (Amazon gives us credit at no extra charge to you). It costs you nothing to shop using this FREE store entry link and by doing so encourages & helps us create more quality content. Thanks! Mark Vinet's HISTORICAL JESUS podcast is available at https://parthenonpodcast.com/historical-jesus Mark's TIMELINE video channel at https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Instagram: https://www.instagram.com/denarynovels Twitter: https://twitter.com/MarkVinet_HNA Facebook: https://www.facebook.com/mark.vinet.9 YouTube Podcast Playlist: https://www.bit.ly/34tBizu Podcast: https://parthenonpodcast.com/history-of-north-america TikTok: https://tiktok.com/@historyofnorthamerica Books: https://amzn.to/3k8qrGM Linktree: https://linktr.ee/WadeOrganization Librivox: William Bradford's journal Of Plymouth Plantation (Book I, Chapter 10) read by David Leeson. See omnystudio.com/listener for privacy information.
Repentance is not optional. It is not left to our choice whether or not we will repent, but it is an indispensable command. God has enacted a law in the High Court of heaven that no sinner will be saved except the repenting sinner, and he will not break his own law. No one can willfully continue in sin and expect to be covered by the blood of Christ. Even if all the angels stood before God and begged for the life of an unrepenting person, God would not grant it. The Lord God, compassionate and merciful, . . . who keeps faithfulness for thousands, . . . will by no means leave the guilty unpunished (Exodus 34:6-7). Though God is more full of mercy than the sun is of light, still He will not forgive a sinner who willfully continues to sin. We have, by sin, wronged God. We have eclipsed his honor. We have infringed upon his law, and we should, reasonably, repent of our old ways. By repentance, we humble and judge ourselves for sin. We agree that God would be righteous if he destroyed us, and so we give glory to God and do what we can to repair his honor. Dying to sin is the life of repentance. The very day a Christian turns from sin, he must require of himself a perpetual fast. The eye must fast from impure glances. The ear must fast from listening to slander. The tongue must fast from cursing. The hands must fast from bribes. The feet must fast from unclean paths. And the soul must fast from the love of wickedness. This turning away from sin implies a noticeable change in the lives of those who truly follow Christ. Therefore let us, while we are on this side of the grave, make our peace with God! About the Author Thomas Watson, a 17th-century English Puritan pastor, served at St. Stephen Walbrook Church in London for 16 years. He married Abigail Beadle and had seven children, four of whom died young. Imprisoned briefly in 1651 for plotting to restore Charles II, he returned to his pastoral duties until 1662 when laws against Nonconformists forced him to preach privately. In 1672, he obtained a license to preach at Crosby Hall, London, where he continued until his health declined. He died in 1686 in Barnston, Essex. Known for works like The Godly Man's Picture and The Ten Commandments, Watson was a devout Christian who faced hardships with unwavering faith.
Repentance is not optional. It is not left to our choice whether or not we will repent, but it is an indispensable command. God has enacted a law in the High Court of heaven that no sinner will be saved except the repenting sinner, and he will not break his own law. No one can willfully continue in sin and expect to be covered by the blood of Christ. Even if all the angels stood before God and begged for the life of an unrepenting person, God would not grant it. The Lord God, compassionate and merciful, . . . who keeps faithfulness for thousands, . . . will by no means leave the guilty unpunished (Exodus 34:6-7). Though God is more full of mercy than the sun is of light, still He will not forgive a sinner who willfully continues to sin. We have, by sin, wronged God. We have eclipsed his honor. We have infringed upon his law, and we should, reasonably, repent of our old ways. By repentance, we humble and judge ourselves for sin. We agree that God would be righteous if he destroyed us, and so we give glory to God and do what we can to repair his honor. Dying to sin is the life of repentance. The very day a Christian turns from sin, he must require of himself a perpetual fast. The eye must fast from impure glances. The ear must fast from listening to slander. The tongue must fast from cursing. The hands must fast from bribes. The feet must fast from unclean paths. And the soul must fast from the love of wickedness. This turning away from sin implies a noticeable change in the lives of those who truly follow Christ. Therefore let us, while we are on this side of the grave, make our peace with God! About the Author Thomas Watson, a 17th-century English Puritan pastor, served at St. Stephen Walbrook Church in London for 16 years. He married Abigail Beadle and had seven children, four of whom died young. Imprisoned briefly in 1651 for plotting to restore Charles II, he returned to his pastoral duties until 1662 when laws against Nonconformists forced him to preach privately. In 1672, he obtained a license to preach at Crosby Hall, London, where he continued until his health declined. He died in 1686 in Barnston, Essex. Known for works like The Godly Man's Picture and The Ten Commandments, Watson was a devout Christian who faced hardships with unwavering faith.
Repentance is not optional. It is not left to our choice whether or not we will repent, but it is an indispensable command. God has enacted a law in the High Court of heaven that no sinner will be saved except the repenting sinner, and he will not break his own law. No one can willfully continue in sin and expect to be covered by the blood of Christ. Even if all the angels stood before God and begged for the life of an unrepenting person, God would not grant it. The Lord God, compassionate and merciful, . . . who keeps faithfulness for thousands, . . . will by no means leave the guilty unpunished (Exodus 34:6-7). Though God is more full of mercy than the sun is of light, still He will not forgive a sinner who willfully continues to sin. We have, by sin, wronged God. We have eclipsed his honor. We have infringed upon his law, and we should, reasonably, repent of our old ways. By repentance, we humble and judge ourselves for sin. We agree that God would be righteous if he destroyed us, and so we give glory to God and do what we can to repair his honor. Dying to sin is the life of repentance. The very day a Christian turns from sin, he must require of himself a perpetual fast. The eye must fast from impure glances. The ear must fast from listening to slander. The tongue must fast from cursing. The hands must fast from bribes. The feet must fast from unclean paths. And the soul must fast from the love of wickedness. This turning away from sin implies a noticeable change in the lives of those who truly follow Christ. Therefore let us, while we are on this side of the grave, make our peace with God! About the Author Thomas Watson, a 17th-century English Puritan pastor, served at St. Stephen Walbrook Church in London for 16 years. He married Abigail Beadle and had seven children, four of whom died young. Imprisoned briefly in 1651 for plotting to restore Charles II, he returned to his pastoral duties until 1662 when laws against Nonconformists forced him to preach privately. In 1672, he obtained a license to preach at Crosby Hall, London, where he continued until his health declined. He died in 1686 in Barnston, Essex. Known for works like The Godly Man's Picture and The Ten Commandments, Watson was a devout Christian who faced hardships with unwavering faith.
Repentance is not optional. It is not left to our choice whether or not we will repent, but it is an indispensable command. God has enacted a law in the High Court of heaven that no sinner will be saved except the repenting sinner, and he will not break his own law. No one can willfully continue in sin and expect to be covered by the blood of Christ. Even if all the angels stood before God and begged for the life of an unrepenting person, God would not grant it. The Lord God, compassionate and merciful, . . . who keeps faithfulness for thousands, . . . will by no means leave the guilty unpunished (Exodus 34:6-7). Though God is more full of mercy than the sun is of light, still He will not forgive a sinner who willfully continues to sin. We have, by sin, wronged God. We have eclipsed his honor. We have infringed upon his law, and we should, reasonably, repent of our old ways. By repentance, we humble and judge ourselves for sin. We agree that God would be righteous if he destroyed us, and so we give glory to God and do what we can to repair his honor. Dying to sin is the life of repentance. The very day a Christian turns from sin, he must require of himself a perpetual fast. The eye must fast from impure glances. The ear must fast from listening to slander. The tongue must fast from cursing. The hands must fast from bribes. The feet must fast from unclean paths. And the soul must fast from the love of wickedness. This turning away from sin implies a noticeable change in the lives of those who truly follow Christ. Therefore let us, while we are on this side of the grave, make our peace with God! About the Author Thomas Watson, a 17th-century English Puritan pastor, served at St. Stephen Walbrook Church in London for 16 years. He married Abigail Beadle and had seven children, four of whom died young. Imprisoned briefly in 1651 for plotting to restore Charles II, he returned to his pastoral duties until 1662 when laws against Nonconformists forced him to preach privately. In 1672, he obtained a license to preach at Crosby Hall, London, where he continued until his health declined. He died in 1686 in Barnston, Essex. Known for works like The Godly Man's Picture and The Ten Commandments, Watson was a devout Christian who faced hardships with unwavering faith.
Repentance is not optional. It is not left to our choice whether or not we will repent, but it is an indispensable command. God has enacted a law in the High Court of heaven that no sinner will be saved except the repenting sinner, and he will not break his own law. No one can willfully continue in sin and expect to be covered by the blood of Christ. Even if all the angels stood before God and begged for the life of an unrepenting person, God would not grant it. The Lord God, compassionate and merciful, . . . who keeps faithfulness for thousands, . . . will by no means leave the guilty unpunished (Exodus 34:6-7). Though God is more full of mercy than the sun is of light, still He will not forgive a sinner who willfully continues to sin. We have, by sin, wronged God. We have eclipsed his honor. We have infringed upon his law, and we should, reasonably, repent of our old ways. By repentance, we humble and judge ourselves for sin. We agree that God would be righteous if he destroyed us, and so we give glory to God and do what we can to repair his honor. Dying to sin is the life of repentance. The very day a Christian turns from sin, he must require of himself a perpetual fast. The eye must fast from impure glances. The ear must fast from listening to slander. The tongue must fast from cursing. The hands must fast from bribes. The feet must fast from unclean paths. And the soul must fast from the love of wickedness. This turning away from sin implies a noticeable change in the lives of those who truly follow Christ. Therefore let us, while we are on this side of the grave, make our peace with God! About the Author Thomas Watson, a 17th-century English Puritan pastor, served at St. Stephen Walbrook Church in London for 16 years. He married Abigail Beadle and had seven children, four of whom died young. Imprisoned briefly in 1651 for plotting to restore Charles II, he returned to his pastoral duties until 1662 when laws against Nonconformists forced him to preach privately. In 1672, he obtained a license to preach at Crosby Hall, London, where he continued until his health declined. He died in 1686 in Barnston, Essex. Known for works like The Godly Man's Picture and The Ten Commandments, Watson was a devout Christian who faced hardships with unwavering faith.
Repentance is not optional. It is not left to our choice whether or not we will repent, but it is an indispensable command. God has enacted a law in the High Court of heaven that no sinner will be saved except the repenting sinner, and he will not break his own law. No one can willfully continue in sin and expect to be covered by the blood of Christ. Even if all the angels stood before God and begged for the life of an unrepenting person, God would not grant it. The Lord God, compassionate and merciful, . . . who keeps faithfulness for thousands, . . . will by no means leave the guilty unpunished (Exodus 34:6-7). Though God is more full of mercy than the sun is of light, still He will not forgive a sinner who willfully continues to sin. We have, by sin, wronged God. We have eclipsed his honor. We have infringed upon his law, and we should, reasonably, repent of our old ways. By repentance, we humble and judge ourselves for sin. We agree that God would be righteous if he destroyed us, and so we give glory to God and do what we can to repair his honor. Dying to sin is the life of repentance. The very day a Christian turns from sin, he must require of himself a perpetual fast. The eye must fast from impure glances. The ear must fast from listening to slander. The tongue must fast from cursing. The hands must fast from bribes. The feet must fast from unclean paths. And the soul must fast from the love of wickedness. This turning away from sin implies a noticeable change in the lives of those who truly follow Christ. Therefore let us, while we are on this side of the grave, make our peace with God! About the Author Thomas Watson, a 17th-century English Puritan pastor, served at St. Stephen Walbrook Church in London for 16 years. He married Abigail Beadle and had seven children, four of whom died young. Imprisoned briefly in 1651 for plotting to restore Charles II, he returned to his pastoral duties until 1662 when laws against Nonconformists forced him to preach privately. In 1672, he obtained a license to preach at Crosby Hall, London, where he continued until his health declined. He died in 1686 in Barnston, Essex. Known for works like The Godly Man's Picture and The Ten Commandments, Watson was a devout Christian who faced hardships with unwavering faith.
Repentance is not optional. It is not left to our choice whether or not we will repent, but it is an indispensable command. God has enacted a law in the High Court of heaven that no sinner will be saved except the repenting sinner, and he will not break his own law. No one can willfully continue in sin and expect to be covered by the blood of Christ. Even if all the angels stood before God and begged for the life of an unrepenting person, God would not grant it. The Lord God, compassionate and merciful, . . . who keeps faithfulness for thousands, . . . will by no means leave the guilty unpunished (Exodus 34:6-7). Though God is more full of mercy than the sun is of light, still He will not forgive a sinner who willfully continues to sin. We have, by sin, wronged God. We have eclipsed his honor. We have infringed upon his law, and we should, reasonably, repent of our old ways. By repentance, we humble and judge ourselves for sin. We agree that God would be righteous if he destroyed us, and so we give glory to God and do what we can to repair his honor. Dying to sin is the life of repentance. The very day a Christian turns from sin, he must require of himself a perpetual fast. The eye must fast from impure glances. The ear must fast from listening to slander. The tongue must fast from cursing. The hands must fast from bribes. The feet must fast from unclean paths. And the soul must fast from the love of wickedness. This turning away from sin implies a noticeable change in the lives of those who truly follow Christ. Therefore let us, while we are on this side of the grave, make our peace with God! About the Author Thomas Watson, a 17th-century English Puritan pastor, served at St. Stephen Walbrook Church in London for 16 years. He married Abigail Beadle and had seven children, four of whom died young. Imprisoned briefly in 1651 for plotting to restore Charles II, he returned to his pastoral duties until 1662 when laws against Nonconformists forced him to preach privately. In 1672, he obtained a license to preach at Crosby Hall, London, where he continued until his health declined. He died in 1686 in Barnston, Essex. Known for works like The Godly Man's Picture and The Ten Commandments, Watson was a devout Christian who faced hardships with unwavering faith.
Repentance is not optional. It is not left to our choice whether or not we will repent, but it is an indispensable command. God has enacted a law in the High Court of heaven that no sinner will be saved except the repenting sinner, and he will not break his own law. No one can willfully continue in sin and expect to be covered by the blood of Christ. Even if all the angels stood before God and begged for the life of an unrepenting person, God would not grant it. The Lord God, compassionate and merciful, . . . who keeps faithfulness for thousands, . . . will by no means leave the guilty unpunished (Exodus 34:6-7). Though God is more full of mercy than the sun is of light, still He will not forgive a sinner who willfully continues to sin. We have, by sin, wronged God. We have eclipsed his honor. We have infringed upon his law, and we should, reasonably, repent of our old ways. By repentance, we humble and judge ourselves for sin. We agree that God would be righteous if he destroyed us, and so we give glory to God and do what we can to repair his honor. Dying to sin is the life of repentance. The very day a Christian turns from sin, he must require of himself a perpetual fast. The eye must fast from impure glances. The ear must fast from listening to slander. The tongue must fast from cursing. The hands must fast from bribes. The feet must fast from unclean paths. And the soul must fast from the love of wickedness. This turning away from sin implies a noticeable change in the lives of those who truly follow Christ. Therefore let us, while we are on this side of the grave, make our peace with God! About the Author Thomas Watson, a 17th-century English Puritan pastor, served at St. Stephen Walbrook Church in London for 16 years. He married Abigail Beadle and had seven children, four of whom died young. Imprisoned briefly in 1651 for plotting to restore Charles II, he returned to his pastoral duties until 1662 when laws against Nonconformists forced him to preach privately. In 1672, he obtained a license to preach at Crosby Hall, London, where he continued until his health declined. He died in 1686 in Barnston, Essex. Known for works like The Godly Man's Picture and The Ten Commandments, Watson was a devout Christian who faced hardships with unwavering faith.
Repentance is not optional. It is not left to our choice whether or not we will repent, but it is an indispensable command. God has enacted a law in the High Court of heaven that no sinner will be saved except the repenting sinner, and he will not break his own law. No one can willfully continue in sin and expect to be covered by the blood of Christ. Even if all the angels stood before God and begged for the life of an unrepenting person, God would not grant it. The Lord God, compassionate and merciful, . . . who keeps faithfulness for thousands, . . . will by no means leave the guilty unpunished (Exodus 34:6-7). Though God is more full of mercy than the sun is of light, still He will not forgive a sinner who willfully continues to sin. We have, by sin, wronged God. We have eclipsed his honor. We have infringed upon his law, and we should, reasonably, repent of our old ways. By repentance, we humble and judge ourselves for sin. We agree that God would be righteous if he destroyed us, and so we give glory to God and do what we can to repair his honor. Dying to sin is the life of repentance. The very day a Christian turns from sin, he must require of himself a perpetual fast. The eye must fast from impure glances. The ear must fast from listening to slander. The tongue must fast from cursing. The hands must fast from bribes. The feet must fast from unclean paths. And the soul must fast from the love of wickedness. This turning away from sin implies a noticeable change in the lives of those who truly follow Christ. Therefore let us, while we are on this side of the grave, make our peace with God! About the Author Thomas Watson, a 17th-century English Puritan pastor, served at St. Stephen Walbrook Church in London for 16 years. He married Abigail Beadle and had seven children, four of whom died young. Imprisoned briefly in 1651 for plotting to restore Charles II, he returned to his pastoral duties until 1662 when laws against Nonconformists forced him to preach privately. In 1672, he obtained a license to preach at Crosby Hall, London, where he continued until his health declined. He died in 1686 in Barnston, Essex. Known for works like The Godly Man's Picture and The Ten Commandments, Watson was a devout Christian who faced hardships with unwavering faith.
Repentance is not optional. It is not left to our choice whether or not we will repent, but it is an indispensable command. God has enacted a law in the High Court of heaven that no sinner will be saved except the repenting sinner, and he will not break his own law. No one can willfully continue in sin and expect to be covered by the blood of Christ. Even if all the angels stood before God and begged for the life of an unrepenting person, God would not grant it. The Lord God, compassionate and merciful, . . . who keeps faithfulness for thousands, . . . will by no means leave the guilty unpunished (Exodus 34:6-7). Though God is more full of mercy than the sun is of light, still He will not forgive a sinner who willfully continues to sin. We have, by sin, wronged God. We have eclipsed his honor. We have infringed upon his law, and we should, reasonably, repent of our old ways. By repentance, we humble and judge ourselves for sin. We agree that God would be righteous if he destroyed us, and so we give glory to God and do what we can to repair his honor. Dying to sin is the life of repentance. The very day a Christian turns from sin, he must require of himself a perpetual fast. The eye must fast from impure glances. The ear must fast from listening to slander. The tongue must fast from cursing. The hands must fast from bribes. The feet must fast from unclean paths. And the soul must fast from the love of wickedness. This turning away from sin implies a noticeable change in the lives of those who truly follow Christ. Therefore let us, while we are on this side of the grave, make our peace with God! About the Author Thomas Watson, a 17th-century English Puritan pastor, served at St. Stephen Walbrook Church in London for 16 years. He married Abigail Beadle and had seven children, four of whom died young. Imprisoned briefly in 1651 for plotting to restore Charles II, he returned to his pastoral duties until 1662 when laws against Nonconformists forced him to preach privately. In 1672, he obtained a license to preach at Crosby Hall, London, where he continued until his health declined. He died in 1686 in Barnston, Essex. Known for works like The Godly Man's Picture and The Ten Commandments, Watson was a devout Christian who faced hardships with unwavering faith.
Repentance is not optional. It is not left to our choice whether or not we will repent, but it is an indispensable command. God has enacted a law in the High Court of heaven that no sinner will be saved except the repenting sinner, and he will not break his own law. No one can willfully continue in sin and expect to be covered by the blood of Christ. Even if all the angels stood before God and begged for the life of an unrepenting person, God would not grant it. The Lord God, compassionate and merciful, . . . who keeps faithfulness for thousands, . . . will by no means leave the guilty unpunished (Exodus 34:6-7). Though God is more full of mercy than the sun is of light, still He will not forgive a sinner who willfully continues to sin. We have, by sin, wronged God. We have eclipsed his honor. We have infringed upon his law, and we should, reasonably, repent of our old ways. By repentance, we humble and judge ourselves for sin. We agree that God would be righteous if he destroyed us, and so we give glory to God and do what we can to repair his honor. Dying to sin is the life of repentance. The very day a Christian turns from sin, he must require of himself a perpetual fast. The eye must fast from impure glances. The ear must fast from listening to slander. The tongue must fast from cursing. The hands must fast from bribes. The feet must fast from unclean paths. And the soul must fast from the love of wickedness. This turning away from sin implies a noticeable change in the lives of those who truly follow Christ. Therefore let us, while we are on this side of the grave, make our peace with God! About the Author Thomas Watson, a 17th-century English Puritan pastor, served at St. Stephen Walbrook Church in London for 16 years. He married Abigail Beadle and had seven children, four of whom died young. Imprisoned briefly in 1651 for plotting to restore Charles II, he returned to his pastoral duties until 1662 when laws against Nonconformists forced him to preach privately. In 1672, he obtained a license to preach at Crosby Hall, London, where he continued until his health declined. He died in 1686 in Barnston, Essex. Known for works like The Godly Man's Picture and The Ten Commandments, Watson was a devout Christian who faced hardships with unwavering faith.
Repentance is not optional. It is not left to our choice whether or not we will repent, but it is an indispensable command. God has enacted a law in the High Court of heaven that no sinner will be saved except the repenting sinner, and he will not break his own law. No one can willfully continue in sin and expect to be covered by the blood of Christ. Even if all the angels stood before God and begged for the life of an unrepenting person, God would not grant it. The Lord God, compassionate and merciful, . . . who keeps faithfulness for thousands, . . . will by no means leave the guilty unpunished (Exodus 34:6-7). Though God is more full of mercy than the sun is of light, still He will not forgive a sinner who willfully continues to sin. We have, by sin, wronged God. We have eclipsed his honor. We have infringed upon his law, and we should, reasonably, repent of our old ways. By repentance, we humble and judge ourselves for sin. We agree that God would be righteous if he destroyed us, and so we give glory to God and do what we can to repair his honor. Dying to sin is the life of repentance. The very day a Christian turns from sin, he must require of himself a perpetual fast. The eye must fast from impure glances. The ear must fast from listening to slander. The tongue must fast from cursing. The hands must fast from bribes. The feet must fast from unclean paths. And the soul must fast from the love of wickedness. This turning away from sin implies a noticeable change in the lives of those who truly follow Christ. Therefore let us, while we are on this side of the grave, make our peace with God! About the Author Thomas Watson, a 17th-century English Puritan pastor, served at St. Stephen Walbrook Church in London for 16 years. He married Abigail Beadle and had seven children, four of whom died young. Imprisoned briefly in 1651 for plotting to restore Charles II, he returned to his pastoral duties until 1662 when laws against Nonconformists forced him to preach privately. In 1672, he obtained a license to preach at Crosby Hall, London, where he continued until his health declined. He died in 1686 in Barnston, Essex. Known for works like The Godly Man's Picture and The Ten Commandments, Watson was a devout Christian who faced hardships with unwavering faith.
Repentance is not optional. It is not left to our choice whether or not we will repent, but it is an indispensable command. God has enacted a law in the High Court of heaven that no sinner will be saved except the repenting sinner, and he will not break his own law. No one can willfully continue in sin and expect to be covered by the blood of Christ. Even if all the angels stood before God and begged for the life of an unrepenting person, God would not grant it. The Lord God, compassionate and merciful, . . . who keeps faithfulness for thousands, . . . will by no means leave the guilty unpunished (Exodus 34:6-7). Though God is more full of mercy than the sun is of light, still He will not forgive a sinner who willfully continues to sin. We have, by sin, wronged God. We have eclipsed his honor. We have infringed upon his law, and we should, reasonably, repent of our old ways. By repentance, we humble and judge ourselves for sin. We agree that God would be righteous if he destroyed us, and so we give glory to God and do what we can to repair his honor. Dying to sin is the life of repentance. The very day a Christian turns from sin, he must require of himself a perpetual fast. The eye must fast from impure glances. The ear must fast from listening to slander. The tongue must fast from cursing. The hands must fast from bribes. The feet must fast from unclean paths. And the soul must fast from the love of wickedness. This turning away from sin implies a noticeable change in the lives of those who truly follow Christ. Therefore let us, while we are on this side of the grave, make our peace with God! About the Author Thomas Watson, a 17th-century English Puritan pastor, served at St. Stephen Walbrook Church in London for 16 years. He married Abigail Beadle and had seven children, four of whom died young. Imprisoned briefly in 1651 for plotting to restore Charles II, he returned to his pastoral duties until 1662 when laws against Nonconformists forced him to preach privately. In 1672, he obtained a license to preach at Crosby Hall, London, where he continued until his health declined. He died in 1686 in Barnston, Essex. Known for works like The Godly Man's Picture and The Ten Commandments, Watson was a devout Christian who faced hardships with unwavering faith.
Repentance is not optional. It is not left to our choice whether or not we will repent, but it is an indispensable command. God has enacted a law in the High Court of heaven that no sinner will be saved except the repenting sinner, and he will not break his own law. No one can willfully continue in sin and expect to be covered by the blood of Christ. Even if all the angels stood before God and begged for the life of an unrepenting person, God would not grant it. The Lord God, compassionate and merciful, . . . who keeps faithfulness for thousands, . . . will by no means leave the guilty unpunished (Exodus 34:6-7). Though God is more full of mercy than the sun is of light, still He will not forgive a sinner who willfully continues to sin. We have, by sin, wronged God. We have eclipsed his honor. We have infringed upon his law, and we should, reasonably, repent of our old ways. By repentance, we humble and judge ourselves for sin. We agree that God would be righteous if he destroyed us, and so we give glory to God and do what we can to repair his honor. Dying to sin is the life of repentance. The very day a Christian turns from sin, he must require of himself a perpetual fast. The eye must fast from impure glances. The ear must fast from listening to slander. The tongue must fast from cursing. The hands must fast from bribes. The feet must fast from unclean paths. And the soul must fast from the love of wickedness. This turning away from sin implies a noticeable change in the lives of those who truly follow Christ. Therefore let us, while we are on this side of the grave, make our peace with God! About the Author Thomas Watson, a 17th-century English Puritan pastor, served at St. Stephen Walbrook Church in London for 16 years. He married Abigail Beadle and had seven children, four of whom died young. Imprisoned briefly in 1651 for plotting to restore Charles II, he returned to his pastoral duties until 1662 when laws against Nonconformists forced him to preach privately. In 1672, he obtained a license to preach at Crosby Hall, London, where he continued until his health declined. He died in 1686 in Barnston, Essex. Known for works like The Godly Man's Picture and The Ten Commandments, Watson was a devout Christian who faced hardships with unwavering faith.
Repentance is not optional. It is not left to our choice whether or not we will repent, but it is an indispensable command. God has enacted a law in the High Court of heaven that no sinner will be saved except the repenting sinner, and he will not break his own law. No one can willfully continue in sin and expect to be covered by the blood of Christ. Even if all the angels stood before God and begged for the life of an unrepenting person, God would not grant it. The Lord God, compassionate and merciful, . . . who keeps faithfulness for thousands, . . . will by no means leave the guilty unpunished (Exodus 34:6-7). Though God is more full of mercy than the sun is of light, still He will not forgive a sinner who willfully continues to sin. We have, by sin, wronged God. We have eclipsed his honor. We have infringed upon his law, and we should, reasonably, repent of our old ways. By repentance, we humble and judge ourselves for sin. We agree that God would be righteous if he destroyed us, and so we give glory to God and do what we can to repair his honor. Dying to sin is the life of repentance. The very day a Christian turns from sin, he must require of himself a perpetual fast. The eye must fast from impure glances. The ear must fast from listening to slander. The tongue must fast from cursing. The hands must fast from bribes. The feet must fast from unclean paths. And the soul must fast from the love of wickedness. This turning away from sin implies a noticeable change in the lives of those who truly follow Christ. Therefore let us, while we are on this side of the grave, make our peace with God! About the Author Thomas Watson, a 17th-century English Puritan pastor, served at St. Stephen Walbrook Church in London for 16 years. He married Abigail Beadle and had seven children, four of whom died young. Imprisoned briefly in 1651 for plotting to restore Charles II, he returned to his pastoral duties until 1662 when laws against Nonconformists forced him to preach privately. In 1672, he obtained a license to preach at Crosby Hall, London, where he continued until his health declined. He died in 1686 in Barnston, Essex. Known for works like The Godly Man's Picture and The Ten Commandments, Watson was a devout Christian who faced hardships with unwavering faith.
Repentance is not optional. It is not left to our choice whether or not we will repent, but it is an indispensable command. God has enacted a law in the High Court of heaven that no sinner will be saved except the repenting sinner, and he will not break his own law. No one can willfully continue in sin and expect to be covered by the blood of Christ. Even if all the angels stood before God and begged for the life of an unrepenting person, God would not grant it. The Lord God, compassionate and merciful, . . . who keeps faithfulness for thousands, . . . will by no means leave the guilty unpunished (Exodus 34:6-7). Though God is more full of mercy than the sun is of light, still He will not forgive a sinner who willfully continues to sin. We have, by sin, wronged God. We have eclipsed his honor. We have infringed upon his law, and we should, reasonably, repent of our old ways. By repentance, we humble and judge ourselves for sin. We agree that God would be righteous if he destroyed us, and so we give glory to God and do what we can to repair his honor. Dying to sin is the life of repentance. The very day a Christian turns from sin, he must require of himself a perpetual fast. The eye must fast from impure glances. The ear must fast from listening to slander. The tongue must fast from cursing. The hands must fast from bribes. The feet must fast from unclean paths. And the soul must fast from the love of wickedness. This turning away from sin implies a noticeable change in the lives of those who truly follow Christ. Therefore let us, while we are on this side of the grave, make our peace with God! About the Author Thomas Watson, a 17th-century English Puritan pastor, served at St. Stephen Walbrook Church in London for 16 years. He married Abigail Beadle and had seven children, four of whom died young. Imprisoned briefly in 1651 for plotting to restore Charles II, he returned to his pastoral duties until 1662 when laws against Nonconformists forced him to preach privately. In 1672, he obtained a license to preach at Crosby Hall, London, where he continued until his health declined. He died in 1686 in Barnston, Essex. Known for works like The Godly Man's Picture and The Ten Commandments, Watson was a devout Christian who faced hardships with unwavering faith.
QUOTES FOR REFLECTION“Truth is now considered malleable, by opinion and by zero-sum endgames…. But the truth, the truth is sacred. Unalterable. Chiseled into the stone and the foundation of our republic.”~Tom Hanks at Harvard's Commencement (May 2023) “Christianity began not as an institution, not even as a creed, but first as an event…. [T]he gospel arrived in history as a kind of convulsive disruption of history….”~David Bentley Hart, philosopher and scholar “The commands of God must outweigh all authority and example of men.”~St. Jerome (d. 420 A.D.), scholar and theologian “There are no men on earth so soon entangled, and so easily conquered by error, as proud souls. Oh, it is dangerous to love to be wise….”~Thomas Brooks (1608-1680), English Puritan minister and author “The true soldier fights not because he hates what is in front of him, but because he loves what's behind him.”~G.K. Chesterton (1874-1936), English writer and literary critic “The same Bible that condemned me held in it the promises that could save me. I just had to believe it.”~Jackie Hill Perry, writer and hip-hop artist “God accepts my imperfect faith as perfect righteousness for Christ's sake….”~Martin Luther (1483-1546) in his Galatians Commentary “Without the Gospel, I am only projecting behavioral modification. Changes of the heart must trump mere change of behavior. Therefore, the goodness of God through the gospel must trump all other philosophies….” “The gospel is supposed to bring people together who wouldn't naturally be together.”~Eric Mason, Philadelphia-based pastorSERMON PASSAGEGalatians 2:1-10 (ESV)Galatians 1 11 For I would have you know, brothers, that the gospel that was preached by me is not man's gospel. 12 For I did not receive it from any man, nor was I taught it, but I received it through a revelation of Jesus Christ. 13 For you have heard of my former life in Judaism, how I persecuted the church of God violently and tried to destroy it. 14 And I was advancing in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers. 15 But when he who had set me apart before I was born, and who called me by his grace, 16 was pleased to reveal his Son to me, in order that I might preach him among the Gentiles, I did not immediately consult with anyone; 17 nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, and returned again to Damascus.18 Then after three years I went up to Jerusalem to visit Cephas and remained with him fifteen days. 19 But I saw none of the other apostles except James the Lord's brother. 20 (In what I am writing to you, before God, I do not lie!) 21 Then I went into the regions of Syria and Cilicia. 22 And I was still unknown in person to the churches of Judea that are in Christ. 23 They only were hearing it said, “He who used to persecute us is now preaching the faith he once tried to destroy.” 24 And they glorified God because of me.Galatians 21 Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. 2 I went up because of a revelation and set before them (though privately before those who seemed influential) the gospel that I proclaim among the Gentiles, in order to make sure I was not running or had not run in vain. 3 But even Titus, who was with me, was not forced to be circumcised, though he was a Greek. 4 Yet because of false brothers secretly brought in—who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery— 5 to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you. 6 And from those who seemed to be influential (what they were makes no difference to me; God shows no partiality)—those, I say, who seemed influential added nothing to me. 7 On the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised 8 (for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles), 9 and when James and Cephas and John, who seemed to be pillars, perceived the grace that was given to me, they gave the right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised. 10 Only, they asked us to remember the poor, the very thing I was eager to do.
William Gouge was known by many as a compassionate minister of the gospel. Today, Stephen Nichols tells us about the ministry, writings, and legacy of this English Puritan. Read the transcript: https://www.5minutesinchurchhistory.com/william-gouge/ A donor-supported outreach of Ligonier Ministries. Donate: https://www.5minutesinchurchhistory.com/donate/
Richard Baxter was a 17th-century English Puritan pastor best known for his rigorous and methodical approach to pastoral care. What can we today learn from Baxter about pastoring, what it looks like to be pastored, and the nature of the Christian life experienced within the church. Church history professor, Tim Cooper, joins Kirk to talk about the legacy of Baxter for the church today.
During the 17th century, English Puritan pastors often encouraged their congregations in the spiritual discipline of meditating on God and His Word. But today.. my how things have changed! Many of us are impoverishing our souls as well as not being prepared to fight spiritual battles that inevitably come our way. Pastor and author David Saxton reminds us that meditating on God's Word.. His truth saturating our mind.. is vital to a real, growing, and vibrant walk with Jesus. https://www.heritagebooks.org/products/gods-battle-plan-for-the-mind-the-puritan-practice-of-biblical-meditation-saxton.html See omnystudio.com/listener for privacy information.
Four preachers from the English Puritan era of the 17th century. The period of King Charles 1 - 11- Oliver Cromwell- William of Orange- the Great Ejection and -Black Bartholomew's Day on August 24 1662.---The final study looks at the ministry of Swiss born Pierre Viret, a close friend of John Calvin. Viret, an outstanding gospel orator but largely forgotten Reformer was born in the Swiss village of Orbe, near Lausanne.
Four preachers from the English Puritan era of the 17th century. The period of King Charles 1 - 11- Oliver Cromwell- William of Orange- the Great Ejection and -Black Bartholomew's Day on August 24 1662.---The final study looks at the ministry of Swiss born Pierre Viret, a close friend of John Calvin. Viret, an outstanding gospel orator but largely forgotten Reformer was born in the Swiss village of Orbe, near Lausanne.
Four preachers from the English Puritan era of the 17th century. The period of King Charles 1 - 11- Oliver Cromwell- William of Orange- the Great Ejection and -Black Bartholomew's Day on August 24 1662.---The final study looks at the ministry of Swiss born Pierre Viret, a close friend of John Calvin. Viret, an outstanding gospel orator but largely forgotten Reformer was born in the Swiss village of Orbe, near Lausanne.
Four preachers from the English Puritan era of the 17th century. The period of King Charles 1 - 11- Oliver Cromwell- William of Orange- the Great Ejection and -Black Bartholomew's Day on August 24 1662.---The final study looks at the ministry of Swiss born Pierre Viret, a close friend of John Calvin. Viret, an outstanding gospel orator but largely forgotten Reformer was born in the Swiss village of Orbe, near Lausanne.
Four preachers from the English Puritan era of the 17th century. The period of King Charles 1 - 11- Oliver Cromwell- William of Orange- the Great Ejection and -Black Bartholomew's Day on August 24 1662.---The final study looks at the ministry of Swiss born Pierre Viret, a close friend of John Calvin. Viret, an outstanding gospel orator but largely forgotten Reformer was born in the Swiss village of Orbe, near Lausanne.
Four preachers from the English Puritan era of the 17th century. The period of King Charles 1 - 11- Oliver Cromwell- William of Orange- the Great Ejection and -Black Bartholomew's Day on August 24 1662.---The final study looks at the ministry of Swiss born Pierre Viret, a close friend of John Calvin. Viret, an outstanding gospel orator but largely forgotten Reformer was born in the Swiss village of Orbe, near Lausanne.
Four preachers from the English Puritan era of the 17th century. The period of King Charles 1 - 11- Oliver Cromwell- William of Orange- the Great Ejection and -Black Bartholomew's Day on August 24 1662.---The final study looks at the ministry of Swiss born Pierre Viret, a close friend of John Calvin. Viret, an outstanding gospel orator but largely forgotten Reformer was born in the Swiss village of Orbe, near Lausanne.
Four preachers from the English Puritan era of the 17th century. The period of King Charles 1 - 11- Oliver Cromwell- William of Orange- the Great Ejection and -Black Bartholomew's Day on August 24 1662.---The final study looks at the ministry of Swiss born Pierre Viret, a close friend of John Calvin. Viret, an outstanding gospel orator but largely forgotten Reformer was born in the Swiss village of Orbe, near Lausanne.
Four preachers from the English Puritan era of the 17th century. The period of King Charles 1 - 11- Oliver Cromwell- William of Orange- the Great Ejection and Black Bartholomew's Day on August 24 1662.- -The final study looks at the ministry of Swiss born Pierre Viret, a close friend of John Calvin. Viret, an outstanding gospel orator but largely forgotten Reformer was born in the Swiss village of Orbe, near Lausanne.
Four preachers from the English Puritan era of the 17th century. The period of King Charles 1 - 11- Oliver Cromwell- William of Orange- the Great Ejection and Black Bartholomew's Day on August 24 1662.- -The final study looks at the ministry of Swiss born Pierre Viret, a close friend of John Calvin. Viret, an outstanding gospel orator but largely forgotten Reformer was born in the Swiss village of Orbe, near Lausanne.
William Gouge (1575–1653) was an English Puritan clergyman and author. He was a minister and preacher at St Ann Blackfriars for 45 years, from 1608, and a member of the Westminster Assembly from 1643.
A new MP3 sermon from Mission Africa is now available on SermonAudio with the following details: Title: God, My Portion by George Swinnock English Puritan 1627-1673 Subtitle: Old Paths Readings Speaker: Jim Robinette Broadcaster: Mission Africa Event: Devotional Date: 9/20/2022 Bible: Psalm 139:17 Length: 2 min.
A new MP3 sermon from Mission Africa is now available on SermonAudio with the following details: Title: God, My Portion by George Swinnock English Puritan 1627-1673 Subtitle: Old Paths Readings Speaker: Jim Robinette Broadcaster: Mission Africa Event: Devotional Date: 9/20/2022 Bible: Psalm 139:17 Length: 2 min.
Back in 1656 there was an English Puritan pastor named Richard Baxter who wrote a book for pastors called The Reformed Pastor. And by the word “reformed” he didn't mainly mean Calvinistic, but he meant to be born-again. By “reformed” he really meant “revived.” Because at that time in the 17th century it was not a given that pastors were even truly Christian. And so Baxter, who was burdened for the church in his country, he wrote this book urging pastors to first truly believe the gospel — be changed by the gospel yourself — and then serve others from that. And in one section of the book he says something that has really stuck with me — [and I feel like I've said this before at some point, so maybe you're hearing this again, but it helps me, so bear with me] — but Baxter, speaking of pastors, says: “He preacheth not heartily to his people, that prayeth not earnestly for them.” In other words, if a pastor wants to preach genuinely, effectively, to his church, then he should pray earnestly for them. And I think this actually points to something much more central when it comes to the preaching of a local church, and I wanna tell you. Now this is an unusual way to start a sermon, but I want you to know the purpose for why we do this. Every Sunday at this moment, when it comes to the preaching, we're not doing this just because we think “this is what you do”; we're not just going through the motions; we're not trying to talk at you, but really, we, as your pastors, are preaching for you — which means, we open the Word of God and we want to tell you what God has to say in Christ by his Spirit! And what he has to say to you, church, essentially, is that he loves you. Through your faith in Jesus — not on the basis of your performance, but only because of the atoning death of Jesus in your place — God has fixed his love on you and that will never change. The only thing that can change is how much you come to understand his love, and so we preach for that. Our preaching is for your assurance. It's so that you would “have strength to comprehend with all the saints what is the breadth and length and height and depth — so that you and me and us!) — it's so that we would know the love of Christ that surpasses knowledge” (Ephesians 3:18–19). Because I'm convinced that if we are assured of God's love, then we experience personal renewal that then flows into relational renewal. Hey, do you need help in your marriage? It starts here [pointing to heart]. So personal renewal leads into relational renewal, which then leads to church renewal. And church renewal as it multiplies leads into city renewal — and that's the vision! We're just trying to change a couple cities here. That's why we're called Cities Church. We want to saturate the Twin Cities with the gospel of Jesus Christ that has transformed US … and our relationships … and our church for our joy and the glory of God. We preach for that. That's what we're doing here. And I say all this now because today's passage aims right at the heart of this, and you're gonna see it when when get there, Galatians Chapter 3, verses 15–29. Let's organize the sermon this way. There are just two parts: Part One is THE LAW (verses 15–24); Part Two is THE PROMISE (verses 25–29). So Law and Promise, and then some additional things to say in both of these, and before we get started, let's pray again for God's blessing. Father in heaven, by your grace, we ask that you send your Holy Spirit now to accomplish your will, in Jesus's name, amen. Part One: The Law (verses 15–24) And what we read in these verses is connected back to all that we've seen so far. Remember that Paul is writing this letter to address a problem in the Galatian church. A false teaching had slipped into the church and it was causing confusion about the gospel. The false teaching said that in order to be saved (or justified), “faith in Jesus was not enough, but you also have to keep Jewish law.” And so Paul is writing to demolish that idea. He does his demolition work first by telling a personal story of when he confronted Peter (2:1–21). He explains that we are justified by faith in Jesus alone — that faith in Jesus is both necessary and sufficient for salvation — and to suggest anything else makes the death of Jesus pointless. Then Paul reminds the Galatian Christians of their own origin story — he tells them that their very existence is the because of God, not their works. And to illustrate the point, Paul brings in Abraham. Now we spent several weeks on Abraham back when we preached through Genesis. Remember Abraham started as “Abram from Ur of the Chaldeans.” Abraham was once a lost pagan idolator in the middle of nowhere, but God came to him by absolute grace and promised to bless him and his descendants. And Abraham believed God. Abraham had faith in God and he was justified through his faith in God — and we are too when we have faith in God! — which is a completely different way of life than relying on the law. If you rely on the law for your justification you're under a curse. But see, Jesus died to redeem us from that curse. Jesus took the curse for us so that through faith in him we receive the blessing of Abraham — even if we're coming from a place as lost and pagan and idolatrous as Abraham once was. Paul says all of this to us in Chapter 2, verse 1 to Chapter 3, verse 14. He says all of this to demolish the false teaching. And he does. By this point in the letter nothing is left standing that thinks obedience to the law is needed for justification. Paul had made his point. And he still has more to say, and for this next part, he goes next level. In our passage Paul steps back and he compares the two biggest covenants in the Old Testament, the Abrahamic covenant and the Mosaic covenant. [Y'all ready to see this? Now look, I gotta set it up for a minute. First we need to have an idea about what a covenant is.] What Are Covenants in the Bible? A covenant is simply an agreement between two parties with mutual obligations. And when it comes to the relationship between God and humans, this idea of covenant is central. You could say the whole Bible is a series of different covenants that God makes with humans. The idea of covenant is another way to talk about how God relates to us. And God makes several covenants in the Old Testament, and they're all important, but there are two really big covenants. The first is the covenant God made with Abraham. God came to Abraham and promised to bless him, and God said that through Abraham's offspring all the nations of the earth will be blessed (see Genesis 12:3; 22:18). A lot of times this is just called the Abrahamic Promise. The second big covenant is the one God makes with the nation of Israel at Mount Sinai. We just preached through this in the Book of Exodus. The covenant at Sinai was a book of laws for Israel that God gave them through Moses. And it included the Ten Commandments, and then a bunch of other detailed laws that Israel should follow, and blessings and curses if they do or don't. A lot of times this is just called the Mosaic Law. So two covenants: with Abraham there is the promise. With Moses (or Sinai) there is the law. [Everybody tracking?] The Promise Came First Now with that established, look at verse 15: In verse 15, Paul gives a human example on the way covenants work. Paul says that even on just a people level, nobody makes and ratifies a covenant and then annuls it or changes it. Once the covenant is made, it's made. That's the point. A covenant is a settled commitment, and everybody gets this. Then in verse 16, Paul says that God's promise to Abraham (his covenant with Abraham) was also with Abraham's offspring (singular) which is Christ. Look at this: In verse 16 Paul quotes a phrase from Genesis 22:18, which says: “And in your offspring shall all the nations of the earth be blessed.” And Paul says that God made that promise to Abraham and to Jesus, who is Abraham's descendent. Jesus is the offspring in view in Genesis 22. So in the Book of Genesis, God promised to Abraham and Jesus that one day the nations, the Gentiles, will be blessed in Jesus by faith. God promised that by covenant. And in case we're still unsure about what Paul is trying to get at here, Paul says verse 17. He says: Hey, this is what I mean. And I love that Paul says this. He's spelling it out for us. He wants us to track with him. So if we've zoned out a little. If we're confused on how it all comes together, Paul says, Look, this is what I'm saying. God's promise to Abraham came first. The Mosaic law came 430 years later, and it did not cancel out the promise. The promise stands. Verse 18: The fulfillment of the promise, the blessing we have in Christ, our “inheritance” as the children of Abraham by faith, our justification, that comes in the promise to be received by faith. It's not found in the law. Our hope and salvation comes through God's promise, not God's law. And now that brings up a super important question: “Why then the law?” Why the Law? Why do we even have the law? If our hope is not in the law; if our obedience to the law doesn't save us; if God's promise to Abraham still stands, why did God give us the law? Well, Paul is about to tell us! In fact, he's going to tell us three important things about the law. Why did God give the law? #1. The law was added because of transgressions. (v. 19b) Have any of you parents in here ever left your kids unsupervised (like in a totally safe way)? Say, for example, that you gotta run to the hardware store to get a bag of salt. It's a little icy on the front steps, and you need to some more salt; so you tell the kids, Hey, I'm going to be gone for half an hour. That's all you say, and you leave. And you know your kids know you're their dad; they know you exist; and things are stable. However when you get back, and you walk in the front door, and it's just a complete mess. The house is trashed. It looks like a zoo — a dirty zoo. You come back to a situation like that, and you know what you do? You start looking around and you say: Hey, guys, don't eat candy for dinner. Hey, don't throw garbage on the floor. Don't leave the fridge door open. Don't leave the milk out (and where's the top to the milk?) No, don't bake brownies with orange juice. Don't pull your sister's hair. Don't forget to flush the toilet. See what's going on? You're adding rules. And you're adding rules because of transgression. You have to go all Mount Sinai on the kids, and if the kids are really bad — like if the nation is totally depraved — then you'd have to say things like: Don't set yourself on fire. Don't be gross with animals. Don't murder your children. (See Leviticus 18:21–23) God added law because of transgression, verse 19. The law acted like guard rails to keep Israel from self-ruin, because without any prohibition, if they were left to themselves, the nation of Israel would have pranced into destruction like [snap of fingers]. Remember the golden calf? Moses had not even come down from the mountain yet, and the people were gone. The first thing Paul tells us about the law is that the law was added because of transgression. #2. The law was never meant to impart life, but be a guardian. (v. 21) Now we see this in verse 21, but first, what is this about angels and an intermediary (or mediator) in verses 19–20? Quickly here: remember that Paul is making the case that our hope is in the promise, not the law. The Abrahamic promise is superior to the Mosaic law. And to make help make the point, Paul adds at the end of verse 19 that the law was “put into place through angels by an intermediary.” He's saying that the Mosaic law, which was handed down at Mount Sinai, involved some kind of angelic administration and a human mediator, who was Moses. In other words, God did not say the law directly to the people, but the law had creaturely mediation. And what's implied here is that the promise is different! God spoke the promise directly to Abraham. And these covenants are so different it might imply that there's more than one God, but Paul assures us: God is one. There is one God who gave two different covenants, and the promise is superior to the law. But does that mean that law is contrary to the promise? Does the law contradict the promise? No, it does not, because of the law's purpose, verse 21 — the law was never meant to impart life. If the law could give life, then we don't need the gospel. But that's not what the law was for. Rather, Paul says, the law was for: v. 22: imprisoning everything under sin v. 23: holding us captive v. 24: being our guardian And you can see, this is the same idea. Hey kids, I gotta run to the store again to get another bag of salt, BUT I'm leaving this nanny here — who honestly is more like a security guard-bouncer with tattoos on his face, his name is Sinai, and he's got some rules for ya. Look, Sinai is not here to bless you; Sinai is here to keep you from drinking Clorox. The law was never meant to give us life. That's not the purpose. That's the second thing Paul tells us about the law. The third is: #3. The law had a temporary role in salvation history. (v. 19, 23, 24) And really, this point is the most repeated throughout this whole passage. And I mention the salvation history part because, to be clear here, because Paul is not being exhaustive about the law and its uses and what Christians can learn from it. Paul is focusing on the role of the law in the saving action of God throughout history, and Paul says in that light the law is temporary. Notice all the temporal language here: We see first in verse 19: the law was added because of transgression, until the offspring should come to whom the promise had been made Verse 23: Now before faith came, we were held captive under the law, [that is] [we were] imprisoned until the coming faith would be revealed. Verse 24: So then the law was our guardian until Christ came “Until” “before” “until” “until” — the law's role was temporary. We see that plainly here. So these are three things Paul tells us about the law [right hand]: It was added because of transgression; it was never meant to impart life; it had temporary role. And all of this is setting up verse 25. Verse 25 is the hinge. Verse 25 is the change. This is where we go from Part One on the Law to Part Two on the Promise. [We tracking?] Part Two: The Promise (verses 25–29) The change happens with two simple words, verse 25: “But now.” And it's hard to overstate how big a deal this is for Paul. Because up to this point he's been saying the law is until, until, until. The law was temporary until faith came, until the coming faith, until Christ came. But here in verse 25 he says, Hey, BUT NOW that faith has come … now that Jesus has come … now that the gospel is here — See, this changes everything. It's interesting: if you were to read through the whole letter of Galatians you'd notice that, compared to Paul's other letters, he doesn't say a lot about the Second Coming of Jesus, or our future resurrection, or really, in Galatians Paul doesn't say a lot about the future at all, which is unusual. But the reason is that the Galatians didn't need to be reminded of their Christian future, because they had forgotten their Christian now. Oh how we need to be remember the NOWs of the Christian life! Do you know the NOWs of gospel reality that are true of you in this moment? Think about your life for a minute. Think about the hardest, most difficult thing you have going on right now. [Are you thinking about it?] Well look, it is good news that in Christ your future is bright; in Christ, truly the best is always yet to come — now that doesn't mean that every circumstance is going to go the way you want it to go in this world; sometimes God calls us to suffering and disappointment— but we do hope in the future. We're called to hope. However, we can't begin to imagine our future hope if we don't recognize the grace that God has already given us now. God says something about you now that transcends your circumstance. How do you get through the hard stuff? Yes, you think about what God will do. Yes, we look forward. AND ALSO, we remember what God has done. We look forward and we look back to the cross of Jesus Christ and we embrace the NOW of who God says we are. And I want to tell you what that is. And I know that what I'm about to say you may not feel. But it doesn't matter. In Christ, this is your reality now. Two things: 1. You are a child of God (v. 26) This is verse 26. Verse 25 says “But now that faith has come, we are no longer under a guardian,” verse 25: “for in Christ Jesus you are all sons of God, through faith.” The apostle John says the same thing in the Gospel of John, Chapter 1, verse 12: “But to all who receive [Jesus], who believed in his name, he gave the right to become the children of God.” John also says in 1 John 3:1, “See what kind of love the Father has given to us, that we should be called children of God; and so we are.” Paul says it again in Romans 8 and Ephesians 5. The New Testament is super clear: Christian, through your faith in Jesus, in Jesus you have become a child of God. And I'm gonna guess that for many of us in here, we've probably heard that before — and we're gonna see it again next week in Chapter 4 — we've read this, we've heard this. We know that in Christ we are the children of God, but do we really get it? I mean, on a daily basis, in our felt reality, do we know what it means to be God's children? Toward the end of last year I had been studying Galatians and meditating on this point, and it was an early morning; everyone's asleep; it's pitch dark outside; I'm in my study, Bible open, lamp on, house is silent — my favorite time of the day. And I'm reading and journaling on Galatians 3 into Chapter 4, and I'm just chewing on this fact that in Christ I am a son of God. And I'm trying to put together that this is a fact not just to be known, but to be practiced. We actually relate to God as his children. It means that we call God Father. And I'm journaling this, still trying to grasp what this means, and as I'm in silence, writing the words in worship “I can call you Father!” — as I'm writing “f-a-t-h” — my study door cracks open, and a little voice on the other side says “father.” I was stunned. Not a normal quiet time. It was Micah and I told him to come in, and I said, “Buddy, that's crazy! I just was calling God Father at the exact same time you said it to me. That's crazy!” And it is crazy … that in the same way my children relate to me, I can relate to God. Because he is my Father, and I am his son through faith in Jesus — and so are you, Christian. Brothers, sisters, in Christ we are the children of God. And that means something vertically, but also horizontally. This is the second NOW of gospel reality. It's that… 2. You are part of a new family (verses 27–28) Verse 27 Paul says, “For as many of you as were baptized into Christ have put on Christ.” And the point of baptism here is the metaphor of incorporation. When you are united to Jesus by faith, baptized into him, you become a new person and you live like a new person — and that new person is part of a new family. That's verse 28: There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. Now within the Jewish worldview, the major distinctions among people, next to Jewish/Gentile, was slave/free and then male/female. These are the three categories of ethnicity, economic capacity, and sex. And these categories, of course, are still very much active today. These are distinctions among people within our world, but the issue in Jewish thought was not just that these distinctions existed, it was that these distinctions were used as primary markers to determine different degrees of religious access. Under the law, the best-case scenario — the way to have the best standing before God — was to be a Jewish free man. But Paul is saying that in Christ it doesn't work that way. In Christ there is nothing about ourselves that keeps us from God OR brings us to God. Differences among people still exist, but those differences have no bearing on our relationship to God — because our relationship to God is solely based on our union with Christ. We are all one in Christ. Now some have taken verse 28 the wrong way. This does not mean we become androgynes humans and everyone is an exact replica of everyone else. No! We're different people, but NONE of those differences are an advantage or a disadvantage in our standing before God, because all of us can only come to God one way: faith in Christ. By faith in Christ, everyone, no matter where you're coming from, no matter what your story is, by faith in Christ you become a son or daughter of God; in Christ you become part of the family — in the family tree of Abraham, where by faith in Christ we all have the same status and the same access. God is the same kind of Father to all of us because of our union with Jesus. And understanding that union leads to radical unity. In the church, in this new family, we're not competing with one another, but we're encouraging one another. We're building up one another because we're convinced that when my brother and sister are built up, then we're all built up. And so we become this kind of family that is all looking toward and praying toward and working toward one another's good. And what is that good? What is the “good life” in the Christian life? Is it position or status? No. Our good that we seek is our being assured of the love of God. Brothers, sisters, your good is to know more deeply that God loves you. That through your faith in Jesus — not on the basis of your performance, but only because of the atoning death of Jesus in your place — God, your Father, has set his love on you and that will never change. What “good” could possibly be better than that? To be assured of the love of God, for our joy and his glory. This is what we want, Cities Church, and this what brings us to the Table. … The Table … because at this Table, as we take the bread and the cup, we move a little bit closer to comprehending with all the saints what is the breadth and length and height and depth of the love of God in Christ that surpasses knowledge. If you receive God's love in Christ, if you put your faith in Jesus, eat and drink with us! His body is the true bread. His blood is the true drink. Let us serve you.
Mark 1:17 is a message from the Holy Spirit to us to move us, provoke us, challenge us, equip us to become fishers of men - evangelizing the lost. - SERMON TRANSCRIPT - Well, take your Bible and turn to Mark chapter 1. And, today we're going to zero in on just one verse. It's not common for me to do this, to preach an entire sermon on one verse, but we're going to zero in on verse 17. Last week, we walked through the whole section that you just heard Dave read, but we're going to zero in on verse 17, in which Jesus says, "Come follow me, and I will make you to become fishers of men." And as I do, I want to give you my sense of the context. I've been here since October of 1998. So in my 22nd year, there is no church I would rather pastor than this church. It's a delight to be in this church. I love this church. This is a healthy church. There is such a joy that we all have of benefiting from one another's spiritual gifts, benefiting from the grace that's at work in each other's lives, to have that rich fellowship that we have, and to enjoy the excellent worship music that we just had. So good. And then the friendships that we make in our home fellowships, all of these things are a delight. But, friends, we are surrounded every day, in this community, in this part of the world, by people who are perishing in their sins. And I believe that this church should do more about that than we're doing. I yearn to see more baptisms in this church, in which the people stand in this baptistery and they testify along this basic pattern. "I was lost. I met a member of this church, and now I'm here today, to testify to my faith in Christ." That basic pattern. I yearn to see lots of those. Don't you? I mean, aren't those times when we get those baptisms, aren't they incredible? The joy that's involved in being part of this eternal work that God is doing, that we actually are co-laborers with Almighty God in building an eternal kingdom, there is nothing like that. The joy is incredible. And I want to be part of that. I want to be part of that joy, that the Father says he shows in the presence of angels over one sinner, whoever repents, he just throws a heavenly feast of joy. "Come celebrate with me because what was lost is now found." And he's actually committed to us the ministry and the message of reconciliation. We have an eternally consequential work to do. And I don't want us, at First Baptist Durham, I don't want us to be complacent. I don't want us to stay within that comfort zone, of being in a healthy church, surrounded by good Christian people and just being happy with that. And so there's a delight there, but there's also a fear for me, as a pastor, that we're going to have to give Christ an account for failure as well as for success. And I just don't want our church to fail. I don't want our church to have to give him an account for numerous gospel opportunities that he went ahead of us and prepared, and we missed it because we were self-focused. So I want to zero in on this one text, "To follow me, come follow me, and I'll make you to become fishers of men." I consider this providential, that we're here now, in this time, in the history of our church, that we get to talk about this now. Now first, I want to give a clear caveat to all of you. Some of you just know the truth about me, but I know almost nothing about fishing. I mean, really, I think in my entire life, I've caught one fish. It was a sun fish in a little pond across the street in Massachusetts. It was not impressive. And no one took a picture of it. So I've never enjoyed, when it comes to fishing, either the process of fishing or the product of fishing. I mean, what do you get after all that work? You get a fish. It's just not impressive to me. I don't like seafood. I'm not going to eat it. Now some of you, however, are hugely into fishing. So I'm a little intimidated by you. I'm going into uncharted waters, so to speak. Sorry about that. Some of you have been out in the open sea. You've done big game fishing—tuna, marlin, swordfish, something like that. Others of you do more of that freshwater fishing where you go out in those shiny sleek boats. And, you fish for freshwater bass or something like that. Others of you, now this is an art form, is that trout fishing with fly fishing, where you tie, you spend like six hours tying a knot that looks like a fly. And apparently, trout are incredibly intelligent. They can tell the difference, so you got to do a good job tying that fly. And then you just get this rhythm going with your wrists. And you kind of just lay the line down just on the surface of the water and the trout strikes and you land a trout. I know nothing about any of that, right? That's just not my area of expertise. But the men that Jesus was calling, in the text that Dave just read, they were professional fishermen. It's what they did, all the time. Now their manner of fishing was using nets, and, apparently, they were kind of circular nets with weights that they would throw out into the Sea of Galilee. And the weights would sink down and someone would dive down and tie them off at the bottom, and then they'd pull up the nets. And this is how they were fishing. And so, he's using a language that they would've understood. he's using basically a daily life parable, perhaps. And he's inviting them into his training school to teach them how to do a different kind of fishing, a fishing with a far greater eternal consequence. "Come follow me and I'll make you to become fishers of men." Now, just before Jesus left the surface of the Earth and went up to heaven, where he will stay until the second coming of Christ, just before he left, he gave in each of the four Gospels—Matthew, Mark, Luke and John—and then also in the book of Acts, a version of what's generally known as the Great Commission, commanding the church that he left behind to go into all the world and make disciples of all nations and to baptize them in the name of the Father, Son, and the Spirit, and to teach them to obey everything that Christ has commanded, and that he would be with them, empowering them and enabling them to be witnesses. All four Gospels and the book of Acts. So the questions in front of us, as we look at verse 17, for us to stand under this verse as though he's talking to us and we would hear him say, "Come follow me, and I will make you to become fishers of men." So how do we do that? I. First, Follow Christ And the first step is to follow Christ. "Come follow me," and Jesus said, "and I'll make you to become fishers of men." Jesus is walking beside the Sea of Galilee, as we've said. Peter as Simon and his brother, Andrew, were casting their nets into the lake. Further on, you've got James and John. They're brothers there. All four of them professional fishermen. And Jesus wanted them to become fishers of men. Now essential to their training, as fishers of men, was first be with him. To "Come follow me, be with me." Everything that we're going to see in the Gospel of Mark, if God gives us time to continue through this whole incredible Gospel, 16 chapters, will help us and prepare us to be also what Jesus was, a fisher of men. All of Jesus' healings show his overwhelming compassion for the miseries of our sinful human race. All of Jesus' teachings were, in some sense, ultimately focused on the salvation of souls from sin. All of Jesus' encounters give us some pattern that we can follow. He is our role model in saving souls. He is our mentor in saving souls. He's our teacher and our coach and our trainer and our commanding officer in saving souls. He is the general who leads from the front in saving souls. He is the shepherd who sends out his sheep as among ravenous wolves to save souls. And he's not the hireling that runs away at the sight of the wolf. But he goes out in front and he's willing to lay down his life for the sheep, that they would be so saved. "All of Jesus' healings show his overwhelming compassion for the miseries of our sinful human race. All of Jesus' teachings were, in some sense, ultimately focused on the salvation of souls from sin." And so he's saying, "Follow me, and I will make you fishers of men." And he says, "I will make you to become fishers of men." Not all the translations keep the word become, but it's in there. It's in the Greek. It's in the ESV. And that is, it's a strong statement. "I will make you to become what you are not." So they have to first realize, first and foremost, their own deficiency. This is a key spiritual principle in the kingdom of heaven. "Blessed are the spiritual beggars, for theirs is the kingdom of heaven." For us, just to be honest and say, "God, I'm not a fisher of men. I really am not. I'm not an evangelist. I don't really lead people to Christ. It's not something I'm doing, God. I'm just not winning lost people." He knows. So zero in on that word become, "I will make you become something you are not." He has that power to do that. And that was true of these four. Simon and Andrew, James and John were not fishers of men at that point. And as the story unfolds, as the Gospels unfold, you see this more and more. They're really not on the same page with him. A clear example of this is in John chapter 4. Take a minute and go over to John 4, if you would. Put your finger here in Mark 1:17 and we'll come back to it. But, if you look at John chapter 4, Jesus is going up, after his Judean ministry, at the beginning of his ministry there, and it says he had to go through Samaria. Well, Jews did everything they could to not go through Samaria. Why did Jesus have to go through Samaria? Well, he had an evangelistic encounter there that had been set up by Almighty God with a Samaritan woman. The disciples separate from Jesus and go into the Samaritan village to buy food, buy provisions. Meanwhile, Jesus has this incredible conversation with a Samaritan woman at the well. It's a paradigm example of evangelism. It's one of the greatest in the Bible. So, if you want to know how to become a fisher of men, look at Jesus' technique with the Samaritan woman. He begins, first, he strikes up a conversation, and he starts talking to her. And she's shocked. She didn't expect him to say anything. It's kind of awkward. Jewish man, she's a Samaritan woman who didn't expect anything. And he spoke to her and asked her for a drink, and she's surprised. And then, Jesus says, in John 4:10, if you look at it, I've called this before, when it comes to being fisher of men, this is a lure with four hooks on it. All right? A lure with four hooks. It's one statement he makes. And it's very provocative, and it's very fascinating. So one basic lesson on evangelism is be interesting. Draw people in to conversation. And so he says to her this, "If you knew the gift of God and who it is who speaks to you, you would've asked him and he would've given you living water." She's never heard anything like that in all her life. What in the world? So she deconstructs it. And she ends up going through each of the four points in different ways in their ensuing conversation. First of all, "What is the gift of God? What does that mean? And who are you? What's so special about you? You don't look special. So why should I be so impressed with who it is that's speaking to me? And thirdly, why should I ask you for anything? You have nothing. You don't have a rope. You don't have a bucket. You don't have anything. So how could you give me anything? And finally, what in the world is living water?" And so she's drawn into this conversation. And by the time they get done, she is 100% convinced that he is the Messiah, the Promised One sent from God. And she leaves her water jar there and runs into the Samaritan village. And by a few things she says, the entire village comes out to meet Jesus. Now meanwhile, the disciples. Oh, here we go. What were they doing? Well, they were buying food. Mission accomplished. Good job. They come back with food. And they say, "Alright, we're here. Let's eat." I wonder what those food buying opportunities were like for them. Like, "What are we doing here? We're in Samaria. We're buying food from Samaritans. Can we just get this done and get out of here?" But they come back and they say to Jesus, "Rabbi, eat something." And he says, "I have food to eat you know nothing about." And in my exegesis and understanding that statement, I stick in an extra word in there—"apparently." So it sounds like this to me, "I have food to eat that you apparently know nothing about." Oh, could someone have brought him food? Oh, no. "My food," said Jesus, "is to do the will of him who sent me and finish his work. That's my food." Then he said this, "Do you not say four months more and then comes the harvest? I tell you, lift up your eyes and look at the fields. They're ripe for harvest. Even now the harvest is going on." And that woman brought that whole Samaritan village in, and they ended up believing in Christ. Now, I've been convicted by that passage for a long time. I've thought, "How many such empty trips have I made to the supermarket, or my workplace setting or all kinds of things, where God had set up some evangelistic opportunities and I just missed it?" So when it says, "Follow me, and I'll make you become fishers of men," so go back to Mark 1:17, that word become, just be honest, be honest, and say, "Lord, would you make me be something I'm not? I am like the disciples. I don't care about souls. I want to be a fisher of men, but that's what I'm not." Now, before we go on in this whole topic, I think, in order to be a fisher of men, you need to be certain first that Christ has landed you, that you have been caught by Christ's gospel, that you're a Christian, that your sins are forgiven, that you have trusted in Jesus as your Lord and Savior. You can't be a fisher of men unless you yourself have been caught by Christ's Gospel. So be certain that you are born again. And then if you are, then you can come to him and say, "Would you make me like you are? Would you make me like yourself? Make me passionate for souls. Give me, Lord, the same passion for souls you have. Make me single-minded in this matter." Jesus was single-minded. He had to go through Samaria because there's a woman there, and through her, there's a whole village of Samaritans that he wants to save. That's the way Jesus was. Remember that occasion with Zacchaeus, where he is going along and Zacchaeus was the chief tax collector. And he's a short man, remember? And so he climbs up in the sycamore fig tree to get a better view of Jesus. And Jesus stops below the tree and looks up and says, "Come down, Zacchaeus, for I must eat at your house today." There's a must. There's an obligation. "We're going to have a meal together, Zacchaeus." And He ends up leading him to faith in Christ. He ends up saving him. And Jesus said, in Luke 19:9-10, he said, "Today, salvation has come to this house, for the Son of Man came to seek and to save what was lost." Is that why you have come to every place you come to, to seek and to save? You should. Every encounter, to seek and to save, to seek and to save. That's what Jesus came to do. Luke 19:10, purpose statement. What about us? Do we have anything like the same passion for the lost? I truly believe the central lack in my heart, and it may be yours as well, is a lack of genuine love for and compassion for lost people in their lostness, a sense of brokenness over what is going on in their lives because of their sins, a sense of weeping over it and grieving over it. I naturally don't have that feeling. I would say that's true of all of us. Naturally, apart from Christ, we don't really care that sin is shredding the lives of the people around us. It's ruining them from the inside out. It's corrupting them. It's destroying their marriages. It's destroying their family life. It's destroying them through addictions, hidden addictions, or even open addictions. We don't care like we should. So, only as we follow Christ will we be fishers of men. II. Fish Who Delight to be Caught Now, this parable, this analogy, what is simile, metaphor, whatever, "fisher of men," has its limitations. All parables have limitations. And this one does too. Ordinarily, it is disastrous for the fish to be caught. I mean, what happens to the fish? I mean, when the fishermen lands it, in some cases, they get a club and beat its brains in, and then they gut it and eat it. So, Jesus, is that what's going to happen to the fish we catch? No, actually, quite the opposite. They're already getting their brains bashed in, and they're getting gutted and eaten by sin. Jesus is coming to free them. He's coming to give them life and give it abundantly. These are fish who, in the end, will be delighted that they were caught. They're going to spend eternity celebrating that they were caught by the fisher of men. So it's just good for the fish to be caught. III. Basic Fishing Technique Now let's talk of about some basic fishing technique. Fundamentally, we need to understand what evangelism is. Evangelism is tied to the Greek word for the good news, euangelion, the good message, the good news. As Jesus said in Mark 1:15, "the good news of the kingdom." So what is the good news? Well, we, years ago, kind of outlined the gospel message in four main headings: God, Man, Christ, Response. If you're going to evangelize, you need to know the gospel. And these four headings are key. You got to say some things about God. You got to say some things about the human condition. You got to say some things about Christ. And you got to call the people to respond. That's what evangelism is. So what are you going to say about God? Say that he's the Creator of all things, heaven and earth. He made all things. And as the Creator, he is a king. He rules over all things. This is his stuff because he made it. And as the king, he is able to be the law giver. He gives laws and rules by which his empire, his kingdom, should be run. And as the law giver, he is the judge. He evaluates his subjects to see whether they obey his laws or not. And the laws are the Ten Commandments, which we know. Or even easier, the two great commandments which, he has said, summarize all the law and the prophets. "Love the Lord your God with all your heart, soul, mind and strength, and love your neighbor as yourself." So that's the God section. The man or humanity section is, we are created in the image of God to have a relationship with him, a love relationship with him, and be subjects of his kingdom. But we have violated the king's laws. We have broken the laws. And if you're going to evangelize, you need to know the law and do law work on the people and show them, so that they understand that they have sinned. For example, Jesus said, "You have heard that it was said, 'You shall not murder.' But if you're even angry in your heart, you're in danger of the fire of hell. And you've heard that it was said, 'You shall not commit adultery.' But if you even lusted at a person, you've committed adultery in your heart and you're in danger of the fire of hell." So you do law work. Talk about the two commandments saying, "Do you love God with every fiber of your being? Do you love your neighbor the way you love yourself?" And, in the end, I've had people say this again and again, "Well, you're expecting people to be perfect." No, I'm not. God is. "You must be perfect as your Heavenly Father's perfect." And wherein you're not, you have sinned and broken God's commandments. And that's our condition, we are under the judgment of God the King, and we couldn't save ourselves. So thirdly, God sent his son, Jesus Christ. He was born of the Virgin. He was fully human, but he was also the Son of God. He was conceived by the Holy Spirit, so he’s fully God, fully man. He lived a sinless life. He did amazing miracles. He taught amazing teachings. But most of all, he came to die on the cross in our place. He took the wrath of God and the judgment of God that we deserve on himself. On the cross, he died in our place, the death we deserve to die, so that he could give us a perfect righteousness in which we could stand on judgment day and survive. So you got three points, God, man, Christ. Now you got to call them to respond. And there is no better call than right there on the same page you're looking at, look at Mark 1:15. "The time is at hand. The kingdom of God is near. Repent and believe the gospel." That's what you're calling them to do. They got to turn from their sins, acknowledge that they're sinners, turn from it, and believe the good news, this gospel message. Alright. So that's what this fishing is, that you are sharing that message in the power of the Holy Spirit, and calling on people to repent and believe. Now what fishing isn't, is you don't need to land the fish. You don't have that power. To use another analogy, as he said to Nicodemus, "You must be born again." The landing of the fish into the boat or on the shore is that they're born again. They're made a new creature through the power of the Holy Spirit. You do not have that power. It's not your task. But our task is to proclaim this message, God, man, Christ, response, in the power of the Spirit and leave the results to God. IV. Fishing Equipment Now let's talk a little about our fishing equipment, fishing tackle. And common to all fishing tackle, that fishing equipment, is force. There's a force that the tackle puts on the fish, to take it out of its watery surroundings, and land it, put it on the boat, put it on the shore. There's a force to all fishing tackle. Now the central text for me, on this concept of force on the fish, is in John 6:44. Don't turn there, just listen. Jesus said, in John 6:44, "No one can come to me unless the Father who sent me draws him, and I will raise him up on the last day." Now that word, "draws," is a forceful word. It's used for a drag net, that fishermen draw through the water. They're pulling it strong through the water. It's also used for drawing a sword out of a scabbard. There's a force being put. Jesus said in John 6:44, "No one can come to me if the Father doesn't draw them, put a force on their souls." No one up and comes to Christ unaided. That never happens, ever. They have to be drawn by the invisible force of the Holy Spirit, of God through the Holy Spirit. He puts a force on their souls and he draws them. And we use the expression that they are coming to Christ. They're coming. It's not a geographical physical movement from point A to point Z. But they are coming spiritually to Christ. Jesus says that cannot happen unless the Father puts a force on you, draws you. "No one up and comes to Christ unaided. That never happens, ever. They have to be drawn by the invisible force of the Holy Spirit, of God through the Holy Spirit. He puts a force on their souls and he draws them." Now, that doctrine is commonly, by some theologians, called the doctrine of irresistible grace. Because again, in John 6:44, it says, "No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day," meaning you'll be saved. So when the Father puts his force on you, you're going to get saved. No one can say no. Do you not see the good news of that? We are going to fish, and we're going to land fish. It's going to work. Satan is such a liar in this. He's saying, "Ah, it's not going to work. Nobody's going to come," and so many do not come. But we're going to land some fish. Because when the Father puts his force on somebody, Jesus is going to raise him up from the dead on the last day. They're going to get saved. And so, I don't like the term irresistible grace. It gives the picture of people being dragged kicking and screaming into the kingdom. Now I know C. S. Lewis was the most reluctant convert in all England. That was his problem. But he was a convert and he was delighted to come to Christ in the end. No one gets dragged kicking and screaming to Christ. They all want to come. And so I prefer, instead, the term effectual calling. It's more, it's better, effectual calling. So when God puts his force on a soul, it is effective. It's effective. It's like when he says, "Let there be light," there's light. God is powerful. Now, we have some fishing tackle, though, by which we can put force on people's souls and bring them to Christ. So I want to zero in on four in particular. I could have called them the line, like a fishing line, but I'm going with net. So either way, net or line is okay. But there are four: the net of truth, the net of love, the net of fear, and the net of delight, these four. These four are powerful on people. First of all, the net of truth. By this I mean biblical truth, Scripture. First and foremost, the scriptures of the gospel. When Paul says in Romans 1:16, "I'm not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes." The gospel truths, in the Scripture, put a force on people. They can't shake the truths they've heard. It weighs on them, and they think about it. Think about Stephen, who was a tremendous evangelist, in Acts chapter 6, and he's reasoning and debating with some opponents. And it says in Acts 6:9-10, "These men began to argue with Stephen, but they could not stand up against his wisdom or the Spirit by whom he spoke." So there's a powerful logic and reasoning and truth to the Scriptures, and it's irresistible. It's powerful. Same thing with the Apostle Paul. In Acts 17, Paul went into the synagogue, and on three Sabbath days, he reasoned with them from the Scriptures, explaining and proving that Christ had to rise from the dead. And it was immediately effective. Some Jews were persuaded and joined Paul and Silas, as did a large number of God-fearing Greeks and not a few prominent women. So this is a powerful Word. The Scripture has converting power. When Peter, on the day of Pentecost, under the power of the Holy Spirit, preached a whole bunch of Old Testament prophecies predicting the resurrection of Christ and all that, and making the gospel plain, by these scriptural truths. It says in Acts 2:37, "When the people heard this, they were cut to the heart," cut to the heart, "and said to Peter and the other apostles, 'Brothers, what shall we do?'" The Scriptures can stick in someone's mind and they can't shake them. I heard a story, from the 18th century, of a man who was a hundred years old. He was a healthy hundred year old farmer, in Colonial New England, around the time of George Whitfield, around the time of the Great Awakening, maybe around the year 1770. But he, at age a hundred, had not trusted Christ, but he's still healthy. He was sitting out in a field, under a tree, and he was thinking about his childhood, long life in his childhood. He went back to his boyhood years in Dartmouth, England, before he sailed for the New World, before he sailed for America. And at the age of 15, he had heard a sermon preached by an English Puritan pastor named John Flavel. And the text was 1 Corinthians 16:22, "If any man love not the Lord Jesus Christ, let him be accursed. Come, Lord Jesus." One text. 85 years ago, and he's thinking about it and the sermon and the exposition. And Flavel, in that sermon, focused on the horror of dying apart from Christ, and facing the curse and the wrath of God. And sitting under that tree, 85 years later, this man, Luke Short, came to faith in Christ. Now, I think it's best that they not wait 85 years. 85 years of not being a Christian is a long time to waste your life. But at least he came. I've been on the airplane, sharing the gospel. And I get done, and we're preparing to land. We're in that landing pattern. And we've had a good conversation, but the guy hasn't come to Christ yet. And I said to this man, I said, "I'm going to pray tonight, that you will not be able to sleep, and you'll be thinking about the scriptures we've talked about." Now I never find out. They never call that, "Oh, by the way, I wasn't able to sleep. And I came to Christ." Until heaven, I won't know. But I've prayed for that, "Keep them up, Lord. Keep them awake. Make them think about the scriptures that we've talked about." So that's the first, the force or the net of truth. Secondly, the net of love, the net of love. Christian love is a powerful apologetic for the gospel. This world of sin is vicious in its wickedness, vicious. Titus 3:3-5 talks about this kind of viciousness. It says there, "At one time, we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy," listen to this phrase, "being hated and hating one another," being hated and hating one another. "But, when the kindness and love of God our Savior appeared, he saved us." So, into this mass, this pit of viper world that Jesus came into, we were hating and hating each other, being hated and hating one another, and where we lived in malice and envy. And then the kindness and love of God appeared in Christ. Says in Hosea 11:4, "I led them with cords of human kindness." Think about that. Isn't that good for my fishing analogy? Cords of human kindness. So, wrap them up with cords of kindness and love, with ties of love. No one did this better than Jesus. No one ever loved the way this man loved. And his followers did the same. You remember Stephen at the end, when he's being stoned to death, and he's dying under their wrath and malice? Do you remember what he said? He said, "Lord, please do not hold this sin against them." Now, if you're Saul of Tarsus in an unconverted state, and you watch that man die like that, that puts us, the Lord later said, goads into Saul's soul, pushing him to Christ. And so the church should be a community of love, first within ourselves, that we would be a loving community. You walk in here and you feel the love. You walk into a home fellowship and you feel that the people really actually love each other. Jesus said, "By this will all men know that you're my disciples, if you love one another." So that FBC would be a community of love, just because we love each other. But also, it has converting power. Because the people out there, they don't see love like this. They don't know what it's like to be loved like that. Tertullian, a Christian apologist, around the year AD 200, was talking about the effect of that love on lost people. And he said, "These unconverted Romans are watching us, and they're saying, 'Behold, how they love one another. Behold, how they love one another.'" But then, secondly, the love we show to them in particular. Christians have led the way in felt needs ministries, in establishing hospitals and clinics and benevolent ministries all over the world, in the pattern of Jesus, meeting temporal needs, feeding the hungry, clothing the naked, caring for orphans and widows. It's just something that Christians have done all along. In the early Roman era, they would go and find babies that had been exposed. They used to just leave them under bridges. And they would pick them up and raise them as their own. All the way to the orphanages established by George Müller and Charles Spurgeon in Victorian England, 19th century England. Or even in that same era, William and Catherine Booth, who ministered to the poorest of London in the early days of the Salvation Army, Christians have displayed sacrificial love. What is God? What needs is God leading our church to meet here in Durham that we're presently not meeting? There are some that we are, but what are some new ministries that God might be laying on your heart, or your heart, or your heart, someone's heart, that could meet a felt need for the purpose of leading lost people to Christ? The nets of love. Thirdly, the net of fear. The net of fear. "'Twas grace that taught my heart to fear, and grace my fears relieved." Fear of judgment, fear of wrath, leads people to Christ. They flee the wrath to come. They should be afraid. They should be more afraid of hell than they are. I think that we evangelists, we can fear death and hell on their behalf, because they're not afraid of it. Jesus talked more about hell than anyone that had ever lived before him. In Matthew 10:28, he said, "Do not be afraid of those who kill the body, but cannot kill the soul. Rather be afraid of the one who can destroy both soul and body in hell." Yes, I tell you, fear him. I was watching the movie Free Solo, about Alex Honnold. Have you seen this movie, where he's climbing the Yosemite rock face with no equipment, just his hands? And he's hanging by fingertips on the side of that rock, thousands of feet up in the air. And I know, from what I've read, that he's an atheist. I know that he's lost, while he's hanging by his fingers by the side on the Yosemite wall. So, I was watching that differently than just a watcher of the movie. It's like, "Do you understand what you're hanging over?" This image was first put in my mind by reading the historical circumstances of Jonathan Edward's sermon, "Sinners in the Hands of an Angry God," that he preached in Enfield, Connecticut, 1741. On the text, "In due time, their foot will slip." And he basically used the fact that the revival had passed Enfield by, and up to that point, most people hadn't been changed by it at all, to say, in a very kind of straight way, "It could be the gospels passing all of you by. And you're under the wrath of God, and you don't understand that you're basically walking on a rotten plank across the open pit of hell." And by the time he got done, the people were crying out, "What must I do to be saved?" They were in terror. Now I know that it's not an easy ministry, that we would stimulate people to be afraid to die, stimulate people to be afraid of hell, but that's part of the job. That's part of the task. And it is one of the reasons it makes evangelism difficult to do. But you think about Pilgrim's Progress, and what was it that caused Christian to begin his pilgrimage? He realized, by reading in the book that he was reading, that he lived in a place called the City of Destruction and he didn't know it. And he knew that he has to get out of town. He's got to get out of the City of Destruction. So the net of fear. And then, finally, the net of delight. Where did Christian flee to? Well, he fled to a place called the Celestial City. The Celestial City, heaven, is a beautiful place. You don't want to miss it. You don't want to miss it. And so the delights of heaven. One of his neighbors, Pliable, runs with him for a little while. I don't know if you remember this. And he says, "Well, tell me the beautiful place you're going. I've heard good things." He's like, "Well," Christian said, "there's an endless kingdom to be enjoyed and everlasting life to be given us, and that we may live in that kingdom forever. And there are crowns of glory to be given us, and garments that will make us shine like the sun in the sky. And there'll be no more crying nor sorrow, for he that is the owner of the place shall wipe all tears from our eyes." And Pliable says, "I'm in. I want to be part of that." It's the ultimate fear of missing out, friends. You don't want to miss this one. But best of all, is the delight in being with Christ, being with Christ, just being with him. I remember, I was sharing the gospel with one individual, and we had been meeting multiple times, going carefully through the book of Romans. There was nothing more to say. We'd gotten through the whole thing. And I was talking to him about the two disciples on the road to Emmaus. And it ends, remember, they're sitting with Jesus and they're sharing a meal. And he's talking to them about the kingdom and all that. And then he breaks bread and disappears from their eyes. And they said, "Were not our hearts burning within us when he opened the scriptures to us?" And this man that I'd been meeting with multiple times said to me, "I wish I had been there." I was like, "All right, stop. You can actually be there forever. What do you say?" "What do I do?" I said, "Ask Jesus to be your Savior." "Like how?" I said, "Ask him, now. Ask him, and he'll save you." And he did. Delight. I want Christ. I want to be with Christ. And I want to be with him forever. And I want to be in that beautiful world. The net of delight. These are the four, these four powerful nets. John Bunyan himself, this is one of the great stories from church history, Bunyan himself was converted, in part, when he overheard the conversation of a couple of unnamed women. He was a tinker, which means he went from place to place, sharpening knives and repairing pots and pans. And he overheard some women. And this is what he said, "I thought they spoke as if joy did make them speak. And they spoke with such pleasantness of scripture language and with such appearance of grace in all they said, that they were to me as if they had found a new world." They didn't even know he was listening. They were just so filled with joy at what their life was going to be like in heaven. He's like, "I'm on the outside looking in. I want in." So do you see these four nets? The net of truth, Scripture truth. The net of love, of cords of human kindness, showing people hospitality, meeting felt needs, doing ministries, the net of love. And the net of fear, that they would understand what will happen if they do not trust Christ, that they're under the wrath of God, and judgment is coming soon and they don't know when. And then the net of delight, the delights of heaven, but especially the delight of being with Jesus. Use that fishing tackle. V. Finding the Fish Now you may say, "Where are the fish? How am I going to find the fish?" Veteran fishermen among you will tell you, "Look, you can have the best equipment and you can be out there. You can go to the same place you’ve been before. You can have the expensive sonar thing that tells you definitely where the fish are, and you can still catch no fish." That happened twice to Peter. You know that? Peter went out and fished all night long and caught nothing. Twice. In Luke 5:5, "We’ve worked hard all night and haven't caught a thing." And then again in John 21:3, they went out, got into the boat, but that night, they caught nothing. Let me tell you something. Jesus knows where the fish are. And better than that, not only does he know where the fish are, he actually has secret power over their little fish brains, to make them make a strong left hand turn and swim into Peter's net. What in the world's going on with that? You remember what happened. He caught so many fish that the boat began to sink. So they're swimming in the Sea of Galilee, just swimming, just living their fish lives. And then, suddenly, they turned and went right into the net. Jesus has the power to make the fish swim into these nets. He has that kind of power. Throughout church history, again and again, God, through the Holy Spirit has led his messengers to go to specific places and do specific ministries, because there are some unconverted people ready to come to Christ. In the Muslim world, you see this with dreams, where people have dreams, and they're told to go to a certain city and a man who will be wearing a red coat and have a certain hat. These kinds of things happen. And God sets up that occasion and they come to Christ. But think about Philip. And an angel of the Lord appeared to him in Acts 8, and the angel told him where to go, "Go south to the road, the desert road, that goes down from Jerusalem to Gaza." So he goes down there, and what does he find? An Ethiopian eunuch who's reading the book of Isaiah the prophet, but doesn't understand. "Can you explain it to me?" Oh my goodness. Oh, God, give me an opportunity like that. If I can't land that fish, something's wrong with me. "I'm reading Isaiah 53, is the prophet talking about himself or someone else?" "Oh, God," pray that, say, "God, would you give me this week somebody who wants me to explain Isaiah 53 to them?" But that was orchestrated by God. He set it up. He brought Philip to where of the fish were. And along with this, dear friends, we need a single-minded devotion to fishing. Single-minded devotion. Paul said in Acts 20:24, "I consider my life worth nothing to me, my only aim is to the finish race and complete the task the Lord Jesus has given me, the task of testifying to the gospel of God's grace." Single-minded. My life is for this purpose. We're distracted by so many things. We're into so many things that have no eternal consequence. Ask God to make you a fisher of men. George Whitfield, who's one of the greatest evangelists in history, speaking before thousands of people, he also was into individual personal evangelism too. And he said, "God forbid that I should travel in a carriage or anywhere else, with anyone for a quarter of an hour and not speak to them about Christ." God forbid. If he gives me 15 minutes with somebody, I'm going to talk to him. D. L. Moody, another traveling evangelist, spoke to thousands of people, made a personal commitment to not go to bed every day if he had not spoken, individually and personally, to somebody about Christ. Many times, he was just about to go to bed and forgot. And he got up and went out in the street and found somebody to talk to. D. L. Moody. VI. A Direct and Urgent Appeal So I'm going to finish by making to you a direct and urgent appeal. I'm going to ask you to hear, in this text today, Mark 1:17, Christ calling on all of us to make us become what we have not been up to this point, fishers of men. That you would realize we have a tremendous opportunity here. Estimates show us that the Triangle region of North Carolina will double in population over the next 25 years. It's already just growing. You can see it. You can see the condominiums that are going up, the houses that are being built. These are commercial developers that think that people are going to pour into this area. Many of them, most of them, will be lost, will be unchurched. It's opportunity for us. It's an opportunity. And for us, I think it begins with the power of the Holy Spirit that comes on us, in answer to prayer. "You'll receive power when the Holy Spirit comes on you, and you'll be my witnesses." So I am calling on all of you, the elders are calling on all of you, to join us in prayer for four consecutive Wednesday evenings, from 6:30 to 7:30, or longer if the Holy Spirit wants us to stay longer. You'll know at the time. If you're there, you'll know we're supposed to stay. But for four weeks, to pray for evangelistic fruitfulness. It's going to start on February 23rd, and it's going to go through March 16th, from 6:30 to 7:30. We'll have childcare as we always do. That's a slot I usually teach the Bible in. We'll be right here in this sanctuary and we'll pray for an hour, for four weeks, for evangelistic fruit and power. Close with me in prayer. Father, thank you for the time that we've had to study your word today. I pray that you would just do a supernatural work in us, to make us fishers of others, fishers of human beings, of people, that we can see the gospel work mightily in this Raleigh-Durham-Chapel Hill area. God, give us grace, give us fruit, give us power, give us a heart for the lost. We pray in Jesus' name. Amen.
QUOTES FOR REFLECTION “It is fatal to let people suppose that Christianity is only a mode of feeling; it is vitally necessary to insist that it is first and foremost a rational explanation of the universe.” “None of us feels the true love of God till we realize how wicked we are. But you can't teach people that – they have to learn by experience.” “If men will not understand the meaning of judgement, they will never come to understand the meaning of grace.” ~Dorothy L. Sayers (1893-1957), English writer and poet “The more affected we are with our misery, the fitter for Christ's mercy." ~Thomas Manton (1620-1677), English Puritan clergyman “There is more mercy in Christ than sin in us.” ~Richard Sibbes (1577-1635), English theologian “The prize of your faithfulness is your God. He is what you will get, he is preparing himself as the reward of his worshippers… He it is who is the reward of your faith and fidelity.” ~Augustine, North African church leader (Carthage, A.D. 419) “My evidence that I am saved does not lie in the fact that I preach, or that I do this or that. All my hope lies in this: that Jesus Christ came to save sinners. I am a sinner, I trust Him, then He came to save me, and I am saved.” ~Charles Spurgeon (1834-1892), famed London preacher “…he would go to Jerusalem not to wield the spear and bring the judgment, but to receive the spear thrust and bear the judgement.” ~Edmund Clowney (1917-2005), theologian and educator, on Jesus SERMON PASSAGE Isaiah 9:1-7 (ESV) 1 But there will be no gloom for her who was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. 2 The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone. 3 You have multiplied the nation; you have increased its joy; they rejoice before you as with joy at the harvest, as they are glad when they divide the spoil. 4 For the yoke of his burden, and the staff for his shoulder, the rod of his oppressor, you have broken as on the day of Midian. 5 For every boot of the tramping warrior in battle tumult and every garment rolled in blood will be burned as fuel for the fire. 6 For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. 7 Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the LORD of hosts will do this.
NOTE: Mortification of Spin--now, a biweekly podcast--returns with a new episode November 10th. Today: from the archives of another Alliance podcast, it's Theology on the Go with Jonathan Master and James Dolezal. What is Federal Theology? Sam Renihan joins our hosts to address this very question. Sam is a pastor at Trinity Reformed Baptist Church in La Mirada, CA and author of From Shadow to Substance: the Federal Theology of the English Particular Baptists. Is it fair to say that Federal theology was the theology of the post-reformation English Puritan? If so, how? Sam focuses his attention on the distinctive features of Federal Theology among particular Baptists, their place in the 17th century literature, and the implications of departing from the English social institutions of long-held beliefs.
Richard Baxter was a 17th century English Puritan pastor, poet, and theologian. Throughout his life, Baxter emphasized the necessity of repentance and faithfulness in the life of believers, and his most famous work, The Reformed Pastor, is still in print today and used in training Christian Leaders to Change the World. In this week's episode of Voices of Renewal, Dr. Seth Osborne, an adjunct faculty member for the Regent University School of Divinity, walks us through Baxter's life, ministry, and renewal legacy.
English Puritan devotional message by Robert Dingley -1619-1660- - on tasting the sweetness of God. --Proverbs 24-13--My son, eat thou honey, because it is good- and the honeycomb, which is sweet to thy taste--
Pastor Jerry concludes his “Christmas Carol” series this week by looking at a song that was written during a time in the 17th century that the English Puritan parliament had abolished Christmas carols. Charles Wesley is the author of this song that has enlightened and blessed believers for over 200 years by retelling the truths […]
Aaron and Calvin discuss the life and ministry of John Flavel, an English Puritan minister in the 17th century. One of his last works was an exposition of the Westminster Assembly's Shorter Catechism, which the Krapf Project is preparing for publication in an updated edition. Listen in and get a taste for Flavel's teaching!
August 27. Henry Dunster. Dunster was an English Puritan and a preacher who looked for religious freedom in the New World. Three weeks after he arrived in Boston, the Harvard search committee offered Dunster a job. On this day in 1640, Dunster became the first president of Harvard. During his tenure, the first Harvard buildings […] The post Henry Dunster, US, College President first appeared on 365 Christian Men.
Greetings to all of the peace-loving and unity-seeking listeners to the Bible Reading Podcast - you guys are the best! And if you are are the kind who likes nothing better than a good argument with other Christians - who takes joy out of showing simpletons how wrong they are, and can't push away from the keyboard when you find somebody wrong on the internet, well then maybe this episode is for you. Cheers! Today's Bible readings begin with Genesis 44, where Joseph initiates his reunion with his treacherous brothers by implicating the youngest in a theft. Job 10 continues Job's gut-wrenching speech from yesterday, containing some of the most honest and most unfiltered commentary in the entire Bible. For those who do not believe a follower of God can be depressed, then Job has something to say about that. (As does Elijah, Moses, David, and many, many other heroes of the faith): “Why did you bring me out of the womb? I should have died and never been seen. 19 I wish I had never existed but had been carried from the womb to the grave. 20 Are my days not few? Stop it! Leave me alone, so that I can smile a little 21 before I go to a land of darkness and gloom, never to return. 22 It is a land of blackness like the deepest darkness, gloomy and chaotic, where even the light is like the darkness.” Job 10:18-22 Mark 14 sees Jesus leading the Last Supper, and experiencing painful betrayal, followed by his arrest at the behest of the Sanhedrin. It also has Mark's retelling of the adoration and worship of Mary of Bethany, which was the subject of episode 26 of this podcast. Our focus passages for today and tomorrow will be Romans 14 and 15, and they are all about unity, agreement and a sincere call to avoid arguments and conflict among followers of Christ. Let's read! Worth remembering that the biblical commands about unity also apply to husbands and wives! Christians are known by many to be argumentative and divisive, which is heartbreaking considering Jesus' prayer for oneness in John 17: 20 “I pray not only for these, but also for those who believe in me through their word. 21 May they all be one, as you, Father, are in me and I am in you. May they also be in us, so that the world may believe you sent me. 22 I have given them the glory you have given me, so that they may be one as we are one. 23 I am in them and you are in me, so that they may be made completely one, that the world may know you have sent me and have loved them as you have loved me. John 17:20-23 When Jesus' followers are not in the unity that He prayed for, then we are muffling the communication of the good news to the world and are missing out on an opportunity to let the world know that Jesus was sent by the Father. I believe this hinders our evangelism massively in the U.S. and other parts of the Western world where nonbelievers look around and see hundreds, if not thousands, of denominations and scoff at Christians. Christian unity is essential to Gospel fruitfulness, according to the prayer of Jesus. I love Romans 14 because it gives Christians practical and powerful commands and advice on finding unity. Consider these verses: 1. Accept anyone who is weak in faith, but don't argue about disputed matters. 4. Who are you to judge another's household servant? Before his own Lord he stands or falls. 10. But you, why do you judge your brother or sister? Or you, why do you despise your brother or sister? For we will all stand before the judgment seat of God. 13. Therefore, let us no longer judge one another. 13. Instead decide never to put a stumbling block or pitfall in the way of your brother or sister. 19. So then, let us pursue what promotes peace and what builds up one another. 21. It is a good thing not to eat meat, or drink wine, or do anything that makes your brother or sister stumble. 21. Whatever you believe about these things, keep between yourself and God. Romans 14 Consider what it would be like if Christians followed just the above commands in Romans 14! No arguments about disputed matters. No judging. Pursuing what promotes peace. No stumbling blocks or pitfalls. Keeping your opinion to yourself on issues that the Bible is not clear on. Consider these awesome words from Pastor Richard Baxter, an English Puritan from the 1600s: Lastly, observe how we sin against the sad experience of the church in all ages, by laying our religion or unity upon these smaller or unnecessary things. What hath distracted the church so much as contendings about their ceremonies and orders, and precedency and superiority! The Practical Works of the Reverend Richard Baxter What wisdom! How many Christians, churches and denominations have divided over SMALL or UNNECESSARY things?! How many Christians and churches have been distracted by arguments over church service orders and other Christian ceremonies? How many Christian groups have splintered over biblically unclear issues like eschatology/last days, the issue of alcohol, the issue of dress, raising hands in worship, music style, Bible translations, the exact nature of communion and more? You might have a firm and clear opinion on some of those matters, and I do too, but we have multiple commands and mandates in Scripture to be in unity, to be one in thought and mind, to be at peace with each other, and we must stop ignoring those commands in the church! I love what Pastor Mark Dever said about this topic in a recent sermon. I beg you to come read these words on the Bible Reading Podcast website so that you remember them well: I think that millennial views need not be among those doctrines that divide us. . . . I am suggesting that what you believe about the millennium—how you interpret these thousand years—is not something that it is necessary for us to agree upon in order to have a congregation together. The Lord Jesus Christ prayed in John 17:21 that we Christians might be one. Of course all true Christians are one in that we have his Spirit, we share his Spirit, we desire to live out that unity. But that unity is supposed to be evident as a testimony to the world around us. Therefore, I conclude that we should end our cooperations together with other Christians (whether near-ly in a congregation, or more at length in working together in missions and church planting and evangelism and building up the ministry) only with the greatest of care, lest we rend the body of Christ for whose unity he's prayed and given himself. Therefore, I conclude that it is sin to divide the body of Christ—to divide the body that he prayed would be united. Therefore for us to conclude that we must agree upon a certain view of alcohol, or a certain view of schooling, or a certain view of meat sacrificed to idols, or a certain view of the millennium in order to have fellowship together is, I think, not only unnecessary for the body of Christ, but it is therefore both unwarranted and therefore condemned by scripture. So if you're a pastor and you're listening to me, you understand me correctly if you think I'm saying you are in sin if you lead your congregation to have a statement of faith that requires a particular millennial view.I do not understand why that has to be a matter of uniformity in order to have Christian unity in a local congregation. https://www.thegospelcoalition.org/blogs/justin-taylor/dever-you-are-in-sin-if-you-lead-your/ I wholeheartedly agree with Dever here, and would count it a privilege to go to church with him and serve alongside him, even though he and I disagree on several of the issues he mentioned (including the Millennium) - but these disagreements PALE in comparison to the dozens of New Testament commands and urgings to pursue UNITY. Note that I am not suggesting that we must never contend for the faith or for clear biblical truth and commands - we must not compromise on that which the Bible clearly commands. There is indeed a time to stand up and contend for clearly revealed biblical truths, but we must avoid contending on 'doubtful issues,' and we must seek the guidance of the Word of God and His Spirit to walk in the wisdom to know the difference. I think Jared C. Wilson captures the crucial balance and wisdom required quite well on this issue, so allow me to close with some words from him: We live in crucial times for the church, especially in the West. There are skirmishes a'plenty, opportunities every day to go to war with our neighbors, with our brethren, with every Twitter rando with an itchy keyboard finger. We are called to wage relentless war on our sin (Heb. 4:12) and the spiritual powers of wickedness (Eph. 6:12). But not every invitation to battle with flesh and blood ought to be accepted. And rarely should such invitations be given.Those in Christian ministry ought to especially take this to heart. Fighting is sometimes necessary. Liking to fight is not. In fact, it is forbidden.Consider whether you are in fact with every caustic tweet chipping away at your qualification for ministry. It is not manly to get up every morning thinking of the brethren as your enemies, not even the ones you disagree with on important matters. “The Lord's servant is not to be quarrelsome” (2 Tim. 2:24). Pastors are forbidden argumentativeness (1 Tim. 3:3).And while the Lord's violent cleansing of the temple may offer some model of holy zeal worth emulating, he said an awful lot more directly about blessing those who hate, praying for those who persecute, and turning the other cheek. Those are direct orders. https://www.thegospelcoalition.org/blogs/jared-c-wilson/some-men-just-like-the-fight/
Greetings to all of the peace-loving and unity-seeking listeners to the Bible Reading Podcast - you guys are the best! And if you are are the kind who likes nothing better than a good argument with other Christians - who takes joy out of showing simpletons how wrong they are, and can't push away from the keyboard when you find somebody wrong on the internet, well then maybe this episode is for you. Cheers! Today's Bible readings begin with Genesis 44, where Joseph initiates his reunion with his treacherous brothers by implicating the youngest in a theft. Job 10 continues Job's gut-wrenching speech from yesterday, containing some of the most honest and most unfiltered commentary in the entire Bible. For those who do not believe a follower of God can be depressed, then Job has something to say about that. (As does Elijah, Moses, David, and many, many other heroes of the faith): “Why did you bring me out of the womb? I should have died and never been seen. 19 I wish I had never existed but had been carried from the womb to the grave. 20 Are my days not few? Stop it! Leave me alone, so that I can smile a little 21 before I go to a land of darkness and gloom, never to return. 22 It is a land of blackness like the deepest darkness, gloomy and chaotic, where even the light is like the darkness.” Job 10:18-22 Mark 14 sees Jesus leading the Last Supper, and experiencing painful betrayal, followed by his arrest at the behest of the Sanhedrin. It also has Mark's retelling of the adoration and worship of Mary of Bethany, which was the subject of episode 26 of this podcast. Our focus passages for today and tomorrow will be Romans 14 and 15, and they are all about unity, agreement and a sincere call to avoid arguments and conflict among followers of Christ. Let's read! Worth remembering that the biblical commands about unity also apply to husbands and wives! Christians are known by many to be argumentative and divisive, which is heartbreaking considering Jesus' prayer for oneness in John 17: 20 “I pray not only for these, but also for those who believe in me through their word. 21 May they all be one, as you, Father, are in me and I am in you. May they also be in us, so that the world may believe you sent me. 22 I have given them the glory you have given me, so that they may be one as we are one. 23 I am in them and you are in me, so that they may be made completely one, that the world may know you have sent me and have loved them as you have loved me. John 17:20-23 When Jesus' followers are not in the unity that He prayed for, then we are muffling the communication of the good news to the world and are missing out on an opportunity to let the world know that Jesus was sent by the Father. I believe this hinders our evangelism massively in the U.S. and other parts of the Western world where nonbelievers look around and see hundreds, if not thousands, of denominations and scoff at Christians. Christian unity is essential to Gospel fruitfulness, according to the prayer of Jesus. I love Romans 14 because it gives Christians practical and powerful commands and advice on finding unity. Consider these verses: 1. Accept anyone who is weak in faith, but don't argue about disputed matters. 4. Who are you to judge another's household servant? Before his own Lord he stands or falls. 10. But you, why do you judge your brother or sister? Or you, why do you despise your brother or sister? For we will all stand before the judgment seat of God. 13. Therefore, let us no longer judge one another. 13. Instead decide never to put a stumbling block or pitfall in the way of your brother or sister. 19. So then, let us pursue what promotes peace and what builds up one another. 21. It is a good thing not to eat meat, or drink wine, or do anything that makes your brother or sister stumble. 21. Whatever you believe about these things, keep between yourself and God. Romans 14 Consider what it would be like if Christians followed just the above commands in Romans 14! No arguments about disputed matters. No judging. Pursuing what promotes peace. No stumbling blocks or pitfalls. Keeping your opinion to yourself on issues that the Bible is not clear on. Consider these awesome words from Pastor Richard Baxter, an English Puritan from the 1600s: Lastly, observe how we sin against the sad experience of the church in all ages, by laying our religion or unity upon these smaller or unnecessary things. What hath distracted the church so much as contendings about their ceremonies and orders, and precedency and superiority! The Practical Works of the Reverend Richard Baxter What wisdom! How many Christians, churches and denominations have divided over SMALL or UNNECESSARY things?! How many Christians and churches have been distracted by arguments over church service orders and other Christian ceremonies? How many Christian groups have splintered over biblically unclear issues like eschatology/last days, the issue of alcohol, the issue of dress, raising hands in worship, music style, Bible translations, the exact nature of communion and more? You might have a firm and clear opinion on some of those matters, and I do too, but we have multiple commands and mandates in Scripture to be in unity, to be one in thought and mind, to be at peace with each other, and we must stop ignoring those commands in the church! I love what Pastor Mark Dever said about this topic in a recent sermon. I beg you to come read these words on the Bible Reading Podcast website so that you remember them well: I think that millennial views need not be among those doctrines that divide us. . . . I am suggesting that what you believe about the millennium—how you interpret these thousand years—is not something that it is necessary for us to agree upon in order to have a congregation together. The Lord Jesus Christ prayed in John 17:21 that we Christians might be one. Of course all true Christians are one in that we have his Spirit, we share his Spirit, we desire to live out that unity. But that unity is supposed to be evident as a testimony to the world around us. Therefore, I conclude that we should end our cooperations together with other Christians (whether near-ly in a congregation, or more at length in working together in missions and church planting and evangelism and building up the ministry) only with the greatest of care, lest we rend the body of Christ for whose unity he's prayed and given himself. Therefore, I conclude that it is sin to divide the body of Christ—to divide the body that he prayed would be united. Therefore for us to conclude that we must agree upon a certain view of alcohol, or a certain view of schooling, or a certain view of meat sacrificed to idols, or a certain view of the millennium in order to have fellowship together is, I think, not only unnecessary for the body of Christ, but it is therefore both unwarranted and therefore condemned by scripture. So if you're a pastor and you're listening to me, you understand me correctly if you think I'm saying you are in sin if you lead your congregation to have a statement of faith that requires a particular millennial view.I do not understand why that has to be a matter of uniformity in order to have Christian unity in a local congregation. https://www.thegospelcoalition.org/blogs/justin-taylor/dever-you-are-in-sin-if-you-lead-your/ I wholeheartedly agree with Dever here, and would count it a privilege to go to church with him and serve alongside him, even though he and I disagree on several of the issues he mentioned (including the Millennium) - but these disagreements PALE in comparison to the dozens of New Testament commands and urgings to pursue UNITY. Note that I am not suggesting that we must never contend for the faith or for clear biblical truth and commands - we must not compromise on that which the Bible clearly commands. There is indeed a time to stand up and contend for clearly revealed biblical truths, but we must avoid contending on 'doubtful issues,' and we must seek the guidance of the Word of God and His Spirit to walk in the wisdom to know the difference. I think Jared C. Wilson captures the crucial balance and wisdom required quite well on this issue, so allow me to close with some words from him: We live in crucial times for the church, especially in the West. There are skirmishes a'plenty, opportunities every day to go to war with our neighbors, with our brethren, with every Twitter rando with an itchy keyboard finger. We are called to wage relentless war on our sin (Heb. 4:12) and the spiritual powers of wickedness (Eph. 6:12). But not every invitation to battle with flesh and blood ought to be accepted. And rarely should such invitations be given.Those in Christian ministry ought to especially take this to heart. Fighting is sometimes necessary. Liking to fight is not. In fact, it is forbidden.Consider whether you are in fact with every caustic tweet chipping away at your qualification for ministry. It is not manly to get up every morning thinking of the brethren as your enemies, not even the ones you disagree with on important matters. “The Lord's servant is not to be quarrelsome” (2 Tim. 2:24). Pastors are forbidden argumentativeness (1 Tim. 3:3).And while the Lord's violent cleansing of the temple may offer some model of holy zeal worth emulating, he said an awful lot more directly about blessing those who hate, praying for those who persecute, and turning the other cheek. Those are direct orders. https://www.thegospelcoalition.org/blogs/jared-c-wilson/some-men-just-like-the-fight/
From Shadow to Substance What is Federal Theology? Sam Renihan joins our hosts to address this very question. Sam is a pastor at Trinity Reformed Baptist Church in La Mirada, CA and author of From Shadow to Substance: the Federal Theology of the English Particular Baptists. Is it fair to say that Federal theology was the theology of the post-reformation English Puritan? If so, how? Sam focuses his attention on the distinctive features of Federal Theology among particular Baptists, their place in the 17th century literature, and the implications of departing from the English social institutions of long-held beliefs. Show Notes · Theologian Casper Olevian · Theologian John Cameron · Minister Benjamin Cox · Unity and Continuity in Covenantal Thought by Andrew Woosley · The Covenantal Theology of John Spilsbery by Matthew Bingham · The Distinctiveness of Baptist Covenant Theology by Pascal Denault · Divine Rule Maintained: Anthony Burgess, Covenant Theology, and the Place of the Law in reformed Scholasticism by Casselli
REFLECTION QUOTES “God moves in a mysterious way His wonders to perform; He plants His footsteps in the sea, and rides upon the storm. Deep in unfathomable mines of never-failing skill, He treasures up His bright designs, and works His sovereign will. Ye fearful saints, fresh courage take, the clouds ye so much dread, are big with mercy, and shall break in blessings on your head. Judge not the Lord by feeble sense, but trust Him for His grace; Behind a frowning providence, He hides a smiling face. His purposes will ripen fast, unfolding every hour; The bud may have a bitter taste, but sweet will be the flower. Blind unbelief is sure to err, and scan his work in vain; God is His own interpreter, and He will make it plain.” ~William Cowper, “God Moves in a Mysterious Way” “I have held many things in my hands, and have lost them all; but whatever I have placed in God's hands, that I still possess.” ~Martin Luther (1483-1546), German theologian, monk, composer “If God be our God, He will give us peace in trouble. When there is a storm without, He will make peace within. The world can create trouble in peace, but God can create peace in trouble.” ~Thomas Watson (1620-1686), English Puritan preacher and author SERMON PASSAGE Psalm 91 (ESV) 1 He who dwells in the shelter of the Most High will abide in the shadow of the Almighty. 2 I will say to the Lord, “My refuge and my fortress, my God, in whom I trust.” 3 For he will deliver you from the snare of the fowler and from the deadly pestilence. 4 He will cover you with his pinions, and under his wings you will find refuge; his faithfulness is a shield and buckler. 5 You will not fear the terror of the night, nor the arrow that flies by day, 6 nor the pestilence that stalks in darkness, nor the destruction that wastes at noonday. 7 A thousand may fall at your side, ten thousand at your right hand, but it will not come near you. 8 You will only look with your eyes and see the recompense of the wicked. 9 Because you have made the Lord your dwelling place— the Most High, who is my refuge— 10 no evil shall be allowed to befall you, no plague come near your tent. 11 For he will command his angels concerning you to guard you in all your ways. 12 On their hands they will bear you up, lest you strike your foot against a stone. 13 You will tread on the lion and the adder; the young lion and the serpent you will trample underfoot. 14 “Because he holds fast to me in love, I will deliver him; I will protect him, because he knows my name. 15 When he calls to me, I will answer him; I will be with him in trouble; I will rescue him and honor him. 16 With long life I will satisfy him and show him my salvation.”
REFLECTION QUOTES “The tempter will make his first and sharpest attack on you…. He has long practiced fighting…against the shepherds, that he might scatter the flock…. Take heed then, for the enemy has a special eye on you. You are sure to have his most subtle insinuations, incessant solicitations and violent assaults.” “Dangers bring fears, and fears more dangers bring.” ~Richard Baxter (1615-1691), English Puritan leader “[Many Christians act] as if we still lived in a Christian culture, a Christian civilization, a society that reinforced the Gospel. No. The honeymoon is over…[but] the news has yet to sink in fully in many quarters.” ~Peter Kreeft, professor of philosophy at Boston College “Now it is not sufficient for anyone, and it does him no good to recognize God in his glory and majesty, unless he recognizes him in the humility and shame of the cross.… [W]ithout a theology of the cross, man misuses the best things in the worst way.” ~Martin Luther (1483-1546), German reformer “We are never so defenseless against suffering as when we love, never so forlornly unhappy as when we have lost our love-object or its love.” ~Sigmund Freud (1856-1939), founder of psychoanalysis “The safest road to hell is the gradual one—the gentle slope, soft underfoot, without sudden turnings, without milestones, without signposts.” ~C. S. Lewis, The Screwtape Letters “Faith indeed tells what the senses do not tell, but not the contrary of what they see. It is above them and not contrary to them.” ~Blaise Pascal (1623-1662), French mathematician and philosopher “Unbelief is the root of all sins, just as faith is the origin and root of uprightness.” ~Martin Luther (1483-1546) SERMON PASSAGE Luke 22 (NASB) 31 “Simon, Simon, behold, Satan has demanded permission to sift you like wheat; 32 but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers.” 33 But he said to Him, “Lord, with You I am ready to go both to prison and to death!” 34 And He said, “I say to you, Peter, the rooster will not crow today until you have denied three times that you know Me.” 54 Having arrested [Jesus], [the crowd] led Him away and brought Him to the house of the high priest; but Peter was following at a distance. 55 After they had kindled a fire in the middle of the courtyard and had sat down together, Peter was sitting among them. 56 And a servant-girl, seeing him as he sat in the firelight and looking intently at him, said, “This man was with Him too.” 57 But he denied it, saying, “Woman, I do not know Him.” 58 A little later, another saw him and said, “You are one of them too!” But Peter said, “Man, I am not!” 59After about an hour had passed, another man began to insist, saying, “Certainly this man also was with Him, for he is a Galilean too.” 60 But Peter said, “Man, I do not know what you are talking about.” Immediately, while he was still speaking, a rooster crowed. 61 The Lord turned and looked at Peter. And Peter remembered the word of the Lord, how He had told him, “Before a rooster crows today, you will deny Me three times.” 62 And he went out and wept bitterly. 1 Peter 1 (NASB) 3 Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4 to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, 5 who are protected by the power of God through faith for a salvation ready to be revealed in the last time. 6 In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, 7 so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ. John 21 (NASB) 15 …Jesus said to Simon Peter, “Simon, son of John, do you love Me more than these?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Tend My lambs.” 16 He said to him again a second time, “Simon, son of John, do you love Me?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Shepherd My sheep.” 17 He said to him the third time, “Simon, son of John, do you love Me?” Peter was grieved because He said to him the third time, “Do you love Me?” And he said to Him, “Lord, You know all things; You know that I love You.” Jesus said to him, “Tend My sheep.
REFLECTION QUOTES “In Jesus Christ the reality of God entered into the reality of this world…. Henceforth one can speak neither of God nor of the world without speaking of Jesus Christ. All concepts of reality which do not take account of Him are abstractions.” ~Dietrich Bonhoeffer (1906-1945), German theologian and pastor, executed for his opposition to the Nazis “[The gospel] changes the way you see all of your life from Monday through Sunday, and it begins to help you understand how big the gospel is and the expanse of God's heart.” ~David Kim, Executive Director of the Center for Faith & Work in Manhattan “The gospel is not a doctrine of the tongue, but of life.” ~John Calvin (1509-1564), French theologian and pastor “There is a perennial nobleness and even sacredness in Work. Were he never so benighted, and forgetful of his high calling, there is always hope in a man who actually and earnestly works: in Idleness alone is there perpetual despair.” ~Thomas Carlyle (1795-1881), Scottish philosopher and essayist “The more you practice what you know, the more you know what to practice.” ~William Jenkyn (1612-1685), English Puritan clergyman “The greatest single cause of atheism in the world today is Christians who acknowledge Jesus with their lips and walk out the door and deny Him by their lifestyle. That is what an unbelieving world simply finds unbelievable.” ~Brennan Manning (1934-2013), American author “I was wrong all along, but too stubborn a man to change my mind.” ~Toy Caldwell (1947-1993), American singer, songwriter, musician “Behind the debris of our self-styled, sullen supermen, there stands the gigantic figure of one person because of whom, by whom, in whom, and through whom alone mankind might still have hope: the person of Jesus Christ.” ~G.K. Chesterton (1874-1936) SERMON PASSAGE Colossians 3:18-4:1 (NASB) 18 Wives, be subject to your husbands, as is fitting in the Lord. 19 Husbands, love your wives and do not be embittered against them. 20 Children, be obedient to your parents in all things, for this is well-pleasing to the Lord. 21 Fathers, do not exasperate your children, so that they will not lose heart. 22 Slaves, in all things obey those who are your masters on earth, not with external service, as those who merely please men, but with sincerity of heart, fearing the Lord. 23 Whatever you do, do your work heartily, as for the Lord rather than for men, 24 knowing that from the Lord you will receive the reward of the inheritance. It is the Lord Christ whom you serve. 25 For he who does wrong will receive the consequences of the wrong which he has done, and that without partiality. Chapter 4 1 Masters, grant to your slaves justice and fairness, knowing that you too have a Master in heaven.
I. Introduction: 1630 in Massachusetts and Japan I'd like to ask that you turn in your Bibles to 2 Timothy, as we continue our series in 2 Timothy: Boldness and faithfulness in preaching the Gospel. On March 22, 1630, an English Puritan leader named John Winthrop, stepped on a ship called the Arabella, and began a voyage crossing the Atlantic Ocean with 11 other ships. 700 Puritan fellow-worshippers, 240 cows, and 60 horses, it was the largest migration from England to the New World up to that point. Now they were leaving England and coming to Massachusetts, as a matter of fact, to found a colony, the Massachusetts Bay colony, the basis of which would ultimately establish our government. Now, they were coming to establish a government which was based on their own convictions, but later, came religious freedom in our country. And if any of you study history, you know that it was really some Baptist leaders that espoused the principles of separation of church and state. However, as a result of that legacy, we have generations of Christians who have never known what it means to suffer, I mean, really suffer, for their faith. All around the world today, there are, however, people who are suffering because they are Christians, people who are in prison, people who are dying, who have lost property. As a matter of fact, more people have suffered in this century, that kind of persecution than all the other centuries combined. Now, at the same time that Winthrop stepped on that ship to begin his journey, and halfway around the world, there was a handful of Japanese Christians who were suffering that kind of persecution. The Japanese government at the time, a military government, hated Christianity and looked on Christianity as a foreign import, somewhat like a tumor that needed to be cut out. So what the government did was, they put a picture of Jesus Christ or of the cross on the ground and gathered the local populace and they had the people walk on the picture. Their theory was that no true Christian would ever walk on a picture of Jesus Christ or on His cross. And between 5,000 and 6,000 Japanese Christians refused to walk on that picture. They were then tortured and put to death. Some historians believe that that persecution represented the greatest percentage of Christians who ever died for their faith in all of church history, because there really weren't that many more Christians than that in all of Japan. Now, when we were missionaries in Japan, we actually went to visit one of the places where they were held before they died. Some of them actually were pushed over a cliff and they died, they were dashed on the rocks below. And before they were pushed, they prayed and they said, "Lord Jesus, receive our spirit." Now, any of you who know the Book of Acts, know that that's exactly what Stephen prayed before he died. And so there is a heritage of suffering, persecution for our faith. We as Christians in America, however, are somewhat ignorant of that heritage, of that connection between bold and faithful witness to Jesus Christ, and the suffering of persecution. However, any of us who have tried to be faithful witnesses for Jesus Christ, whether to our friends, to our family, co-workers, we know the sting of persecution perhaps at a lesser level. Any of you today who are thinking of non-Christians you'd like to witness to, thinking of people you'd like to share the Gospel with, perhaps there's something inside you that holds back a little bit. There's some fear or lack of boldness. Our passage this morning addresses that fear. I think it's one of Satan's greatest weapons in preventing the advance of the Gospel. And we as members of First Baptist Church, we as Christians, we need to understand the principles of 2 Timothy and of other scriptures, so that we can push past that barrier of fear and be faithful and bold in preaching the Gospel. What I'm going to do is, I'm going to read beginning at verse 6, we're going to read to the end of the chapter. I'm going to begin my discussion at verse 8, but I want to get a running start into the passage. So let's start at chapter 1 of 2 Timothy verse 6, and following. "For this reason, I remind you to fan into flame the gift of God which is in you through the laying on of my hands. For God did not give us the spirit of timidity but of power, of love, and of self-discipline. So, do not be ashamed to testify about our Lord or ashamed of me, His prisoner, but join with me in suffering for the Gospel by the power of God, who has saved us and called us to a holy life, not because of anything we have done, but because of His own purpose and grace. This grace was given us in Christ Jesus before the beginning of time, but it has now been revealed by the appearing of our Savior, Christ Jesus, who has destroyed death and brought life and immortality to light through the Gospel. And of this Gospel, I was appointed a herald and an apostle and a teacher. That is why I'm suffering as I am. Yet, I am not ashamed, because I know Whom I believed, and I'm convinced that He is able to guard what I've entrusted to Him for that day. What you have heard for me, keep as the pattern of sound teaching with faith and love in Christ Jesus. Guard the good deposit that was entrusted to you. Guard it with the help of the Holy Spirit who lives in us. You know that everyone in the province of Asia has deserted me including Phygelus and Hermogenes. May the Lord show mercy to the household of Onesiphorus because he often refreshed me and was not ashamed of my chains. On the contrary, when he was in Rome, he searched hard for me until he found me. May the Lord grant that he will find mercy from the Lord on that day. You know in how many ways he helped me in Ephesus." II. Overview of the Chapter Now, in this first chapter, there are three charges that Paul gives to Timothy. Now let's understand again the context, which I explained last week. Paul is in prison, in a Roman prison, because he's suffering under the persecution of the Roman Emperor, Nero. Now Nero was a madman, he was crazy, and he had burned half the city of Rome and decided that he would blame it on the Christians. Now, it's fascinating to me at that early stage in the mis that Christianity had already made such an impact on Rome that he could blame such a large thing on the Christian body. The Gospel had had already permeated Rome to a great degree. The power of the Gospel is awesome, and in just one generation, it already reached the heart of the empire, the city of Rome. But Nero began this persecution, and Paul would eventually die under it. Paul was sitting in a prison, somewhat like a dungeon, a hole in the ground, with a little light above... A little hole above him for light and for air, and he was writing a final letter to his friend Timothy. He was preparing him to receive a serious Gospel charge. Paul had finished his work, and he knew he was about to die. He now wanted to commit the ministry over to Timothy. Timothy was his young lieutenant, his right-hand man, and the time had come for Timothy to step up and take the responsibility of leadership in those New Testament churches. And so he's going to give him throughout this letter, not just here in this first chapter, but throughout this letter, a series of charges to get Timothy ready for that serious commitment of carrying on the Gospel. Now the first charge, we talked about last week, mainly that in verse 6, that Timothy should fan the fire or the flame of the Spirit, the gift of the Spirit that is in him, the gift, the spiritual gift, of preaching and teaching the Gospel. And then he says, "Timothy, God has given you the power of the Holy Spirit to accomplish everything that God has given you to do." And that spirit is not a spirit of cowardice. That's really how I used to translate verse 7, "God has not given us the spirit of cowardice, but a spirit of power, of love, and of self-discipline." And so, for that reason, Timothy, I'm charging you: Don't be ashamed of Jesus Christ, and don't be ashamed of His testimony, and don't be ashamed of me." So that's his second charge, and that's the one we're going to spend time with this morning. Next time I preach, not next week, but two weeks from now, I'll be talking more specifically about verses 13-14, the charge that Paul gives Timothy to guard the message of the Gospel. It's going to be a very important sermon. III. Paul’s Second Charge to Timothy: Don’t Be Ashamed of Christ (vs. 8-12, 15-18) But today we're going to talk specifically about Paul's charge to Timothy, that he not be ashamed of Jesus Christ. Now the context of course, is one of persecution, as I've mentioned. And we have to ask the question, why does the world persecute Christians? And also, how does the world persecute Christians? Well, the question, "why does the world persecute Christians?" has already been answered by our Lord Jesus Christ. When Jesus was getting His disciples ready the night before He died in John 15:20, He said, "Remember the words I spoke to you. No servant is greater than his master." Do you hear that? "No servant is greater than his master. If they persecuted Me, they will also persecute you." If you are a Christian, you are under a master, and that master is Jesus Christ. If they treated the head of the house like Beelzebub, the king of flies or prince of demons, if they handled Jesus or treated Jesus that way, how are they going to treat you? Any better? Can you expect to be treated any better? In John 15:20, Jesus said that we must expect persecution because they treated him that way. Well, the question we have to ask then is, why did the world treat Jesus the way it did? John's gospel answers that as well. In John 3:19-20, Jesus says this: "This is the verdict. Light has come into the world, but men love darkness rather than light because their deeds are evil." Do you hear that? They love the darkness because they want to continue living the kind of lives that they live. We live now in a dark world, a world full of people who want to continue to live in darkness. If we bring the light of Jesus Christ, they will hate us the way they hated Jesus. It's the same thing, they want to keep on living the way they've always been living: In darkness and in sin. And so they persecuted Jesus. In John 7:7, Jesus spoke to His brothers, and His brothers at that point did not believe in Jesus. And they were somewhat arguing with the way Jesus was going about his ministry. And so, Jesus said in John 7:7, "The world cannot hate you, but it hates me, because I testify that what it does is evil." Now, you can see now why the world persecuted Jesus Christ, because he always told the truth. What's interesting in that passage in John 7:7, is that Jesus really was rebuking his brothers, even though they didn't know it. He was saying, "The world can't hate you. It's impossible for the world to hate you, because you belong to the world. And so, the world will love you, it will welcome you, it will be kind to you. But the world can't welcome me, because I don't belong to it, and so, I'm going to be persecuted." Now, ultimately, Jesus' brothers did believe, and so the world could hate Jesus' brothers. Now, the question I have to ask the First Baptist Church is, "Can the world hate us?" Can the world hate us or is it impossible for the world to hate us, because we belong to the world, we're just like the world. We talk like the world, we eat like the world, we entertain ourselves like the world, we're no different than the world. And so the world loves us and accepts us as its own. May it never be. We have to be so radically different that the world can hate us. And that the world rejects us because of the light we bring, the Gospel message we bring. Martin Luther is one of the boldest men in the history of the church, gave us this charge and this is a beautiful thing, I like to think about this. He said, "We should always preach the Gospel message the way Jesus Christ did, so that after our preaching, men who have heard us will either hate us or hate their sin." Did you hear that? We should always preach the Gospel, so that when we finish preaching, men will hate us as the messenger or hate their sin. Faithful Gospel Ministry always produces two things, converts to Jesus Christ, and persecution, always. And when I see those two things flowing into this church, I will rejoice, because I know we're being faithful to the Gospel message He's given us. We are to be in effect, a fork in people's road. When they come along to a member of First Baptist Church, when they come to us, they have a decision to make. They come to a fork in the road. We shouldn't be one that makes no impact whatsoever on the flow of their life, but we are a fork in their road. We preach the Gospel to them, we explain to them the danger that they're in apart from Christ. And the eternal life that God promises them, the fullness and the richness, "I've come that they may have life and have it fully," and we present it, we lay it out openly for them. Come out of your sin, come out of the darkness, come into Jesus Christ and know His peace and His forgiveness. We're offering them such a message of forgiveness and a power, but we're also telling them to repent, because the Gospel is a command to repent. Well, guess what? We're going to be a fork in their road, and at that moment, they're either going to hate their sin or they're going to hate us, and that's when the persecution starts. How the World Persecutes Now, we have to ask, secondly, how the world persecutes? And I've noticed in my own life, the world tends to persecute in two levels or perhaps two stages. Level One: Societal Rejection The first level, you could call societal rejection. Society begins to spit you out, reject you. Doesn't want you. It doesn't like you. They begin to avoid you or ostracize you, make fun of you, tell jokes about you. They don't include you in their company, they go out to lunch, and they don't ask you. Now, they just don't really want to be around you. I remember early in my own Christian life, I'll never forget this. I was led to Christ by a guy in my fraternity when I was at MIT. And at first I liked to be around him, I guess, but as it went on, he seemed strange and I felt funny around him. He wasn't doing anything other than just living a Christian life in front of me, and inviting me to Christian meetings and doing various things, but I started to dislike being near him. And it got to the point where he would come and sit near me at dinner and I would get up and go over and put my plate down, and I'd come back and I'd get my fork and knife and get it and put it back, and I'd come back and get my glass and put it down. What a rebuke! And Steve just bore it all patiently. But in a way I was saying, "I really don't want to sit near you. I don't want anything to do with you." That was me. Someday, I would be on the other side of that, once I began to preach the gospel. But I praise God for Steve's faithfulness and he never gave up, and he kept inviting me, kept praying for me and ultimately, I came to Christ. Why is this such a powerful persecution? Why is it that societal rejection matters to us? It's because of who we are as human beings. We like to be together. We like to have friends, don't we? We like to enjoy times. That's why as Christians, we enjoy fellowship together. But from a very early age you can see people, little babies, who like public acceptance. I remember, Nathaniel, my son, when he was, oh, about 18 months old, we were in a small group Bible study in my home and there was a group of about 15 people and we used to meet in our homes for Bible study. We had a wonderful time. And he was there with us and he was sitting on the lap of one of the people in the study, and he said, something or did something, I can't remember what it was and everyone laughed. And I saw the look on his face, I was watching him and he was looking around and he felt happy and he did the same thing again. Do you know why he did it again, because he wanted to be liked. He wanted to be included, to be part of the group. Well, God has put that inside us, there's just nothing wrong with that. The problem comes when we put it above our call to be Christian witnesses. And when the world begins to reject us, it stings. And nothing's going to take that sting away, it's going to hurt when somebody turns away and walks away from you. But that's the first level of rejection. Level 2: Active Opposition The second level however, is a level that I would say most of you have never faced. It's active persecution. Maybe physical attack, on your life, on your possessions, on your livelihood, on your freedom, on everything you are, because you're a Christian. Now, as I said, many of us have not experienced that, but it is going on all over the world, it's going on in China. It's going on in parts of Russia, it's going on in India, it's going on in Pakistan. I've seen a lot of these places, where people are... They lose their job, they lose their homes, they lose everything that's dear to them, because they're Christians. Now, Christ called to the church for the first level of persecution. He says to us, "Don't be ashamed. When society begins to reject you, you're tempted to be ashamed, don't be ashamed." For the second level, a more aggressive persecution, He says, "Don't be afraid." These are the two commands he gives us. Now, as I sense that society and culture is getting more away from Christian principles, have you seen that in our society? I would say, if we use our imagination within two... Maybe one or two generations, the kind of persecution we see in China may happen in our country, I don't know. We need to be ready for it, get our children ready for it, our disciples ready for it. But that's not going on right now for the most of us. We have to face shame, the temptation to be ashamed and we have to deal with that properly. 3 Types of Shame Now, I think there are three types of shame. We are tempted towards three types of shame by Satan. Ashamed of the name of Christ The first is that we are tempted to be ashamed of the name of Christ. Now, if you look at Verse 8, he says, "Do not be ashamed to testify about our Lord, or ashamed of me as prisoner." So we're tempted to be ashamed to testify about the name of Jesus Christ. Ashamed of the people of Christ The second temptations, we're tempted to be ashamed of the people of Christ. He says, "Do not be ashamed of me as a believer, as a messenger of the Gospel." And we're tempted to be ashamed of the people of Christ, want to stay away from them in times of persecution. Ashamed of the gospel of Christ And the third is, we're tempted to be ashamed of the Gospel of Christ. We're tempted to be ashamed of all three. Overcoming Shame Now, most of the time with temptation, we want to do what? We want to run away from it, we need to get away from it. Flee temptation, right? Flee. And it's good, it's good to get out of temptation. In the Lord's prayer, it says, "Lead us not into temptation," right? "And deliver us from the evil one." Can we escape this temptation though in a Godly way? I don't think so. I think it's impossible, actually to escape the temptation. Because the only way we can escape it is to stop preaching the Gospel. We can't do that, we've got to face this and we have to deal with it properly. Now, Jesus said in Mark 8:38, "If anyone is ashamed of Me and of My words in this adulterous and sinful generation, of him will the Son of Man be ashamed when He comes in His Father's glory with His angels." And do you see what Jesus is calling us to? He's calling us to look ahead, to look to the future. When Jesus comes in mighty power as a king and sets up His reign, we're called to look ahead to that time. We don't want him to be ashamed of us, so we cannot be ashamed of Him. Jesus is lifting our eyes above it. And here in these Verses, Paul gives us all the help we need to overcome shame in these three ways. To overcome shame of the name of Jesus Christ. To overcome shame of the People of Christ being associated with the people of Christ. To overcome shame of the message of the Gospel. The first in Verse 8, he says, "Join with me in suffering for the Gospel. So do not be ashamed to testify about our Lord or ashamed of me, as prisoner, but join with me in suffering for the Gospel," verse 8. Now, in the original language there's a sense there of taking on your portion, taking on your share of suffering. Be a fellow partaker with me in this suffering. If you are a Christian, you have a portion of Jesus Christ suffering to bear. You can't escape it and be faithful to him. And why do I say that? Numerous verses, I quoted this one last week, Philippians 1:29. "It has been granted to us on behalf of Christ, not only to believe in Him, but also to suffer for Him." You get them both together. If you believe in Jesus, you're also granted a portion of his suffering. Also in Acts 14:22, Paul said to a small church, they're strengthening them, getting them ready for the journey. It's going to be a hard journey into heaven. He says in Acts 14:22, he says, "We must go through many hardships to enter the kingdom of heaven." I feel like I have to persuade American Christians of this. I don't have to persuade Chinese Christians of this, they know. We have to go to Heaven through many hardships and difficulties, but we're not used to it, we have to be ready for it, and we have to expect it. Everyone who wants to live a Godly life Will be Persecuted In 2nd Timothy 3:12, right in the book we're studying. "Everyone who wants to live a Godly life in Christ Jesus will be persecuted." Have you ever noticed that that's a promise? I've seen Christian book stores, books of 100 Promises or a thousand promises from God. I've never seen 2 Timothy 3:12 in there. Do you all notice that? It seems kind of gloomy, but it actually is very realistic. Everyone who wants to live a Godly life in Christ Jesus will be persecuted. Can I ask you First Baptist Church, do you want to live a Godly life in Christ Jesus? If so stand under Verse 12 of Chapter 3. That's the call that we have from Jesus Christ. Paul's portion is our portion, Christ's portion is our portion. Understand that. Be ready for it. The second is to focus on God's power. He says, join with me in suffering for the Gospel, by the power of God. By the power of God. Can you stand up under a world system, which under Satan, his sole purpose is to keep you quiet, to shut your mouth from preaching the Gospel, can you stand up under that by yourself? Absolutely not. But with the power of God inside you, you can do anything. "I can do all things through Christ who strengthens me," says Paul. And that includes preaching the gospel in this sinful world. Join with me in suffering for the Gospel, by the power of God. God's power is an awesome thing. And we as the church, we should be demonstrating His power in the way we live our lives. Why in the world should we be ashamed of Jesus Christ, when He is the most perfect man who's ever lived. He led a sinless life, He died on the cross for others, for their sins, and He rose with power on the third day triumphant and over death. How could we ever be ashamed of that? Ashamed of Jesus Christ, who someday is going to come in the heavens, He's going to part the heavens, and He's going to come down with a display of power such as the world Has never seen. And we are His children, we belong to Him. We belong to Him and His power is in us. We're ambassadors of the king. It's the world that needs to be ashamed of its sin, and someday it will be ashamed as it stands before the judgment seat of God. But we are free from all that. Join with me in suffering, he says, by the power of God. Well, let's understand that power though. Is this a power that takes away all those feelings OF butterflies you get when you go to your neighbor to share the Gospel? Is that what the power of God does? No, the power of God doesn't take away those butterfly feelings. The power of God enables you to preach the Gospel, anyway. And then when you're done, you rejoice that those Satanic traps did not trip you up. It doesn't take away all the sting, it doesn't take away all the trouble, it just gives you the power to push through the barrier. Now listen to this, 1 Corinthians 2:3-5, here's the mighty Apostle Paul, powerful, he says, right? Now only with the power of God. 1 Corinthians Chapter 2, he said, "I came to you in weakness, and in fear, and with much trembling." He says. "My message in my preaching were not with wise and persuasive words, but rather with a demonstration of the Spirit's power. So that your faith may not rest on men's wisdom, but on God's power." Weakness, fear and trembling, the power of God conquers all. It does not take it away, it enables weak, simple people like us to be faithful anyway. That's the power of God. "Join with me and suffering for the Gospel, by the power of God." He says. The third point he makes is that we need to study role models, both positive and negative. Now, I'll start with the negative. In Verse 15, he says, you know that everyone in the province of Asia, has deserted me, including Phygelus and Hermogenes. Let me ask you a question, have any of you ever heard of Phygelus and Hermogenes? Any of you know anything about them? No? I don't know anything about them, either. I can tell you I've studied the New Testament from one side or the other and there's only one mention of Phygelus and Hermogenes in the whole scripture. Do you know what that mention is? Right here. Their shameful desertion from Jesus Christ. Do you want that written about you in the book of life? Shameful deserter of Jesus Christ. Study negative role models and say, "I don't want to be like that. I don't want to be like Phygelus and Hermogenes. Here's another one, 2 Timothy 4:10, "Demas," he says, "Because he loved this world has deserted me and has gone to Thessalonica." Why did Demas desert him? Because he loved this present world. "He has deserted me and gone as Thessalonica." Do you want to be a deserter, because you love this present world? No. And how about this one, Verse 16 of Chapter 4. "You know at my first defense, no one came to my support. Everyone..." What? There's that word again, "deserted me. May it not be held against them." Negative role models. Well, thanks be to God, There are positive role models here too. The Apostle Paul, he says, "Join with me in suffering for the Gospel." In Verse 12, he says, "I'm suffering because I'm a herald, an Apostle and a teacher. Join with me and be like me." Timothy, I'm not asking you to do anything that I haven't modeled for you. Join with me. And then there's Onesiphorus. Onesiphorus was a Christian layman who came from Ephesus, made a long journey, perhaps a business trip to Rome, but when he was there, he made it his business to search hard for Paul until he found him. And he did find him and he ministered to him, he refreshed him, maybe brought him some food, maybe some clothing. He prayed with Paul. Now, why was that so courageous? It's because, it was a time of persecution under Nero. Onesiphorus was linking himself to Paul, as a Christian. And he was saying, in effect, I too am a Christian. He was willing to bear up under that, and so Paul prays for Onesiphorus family, who he left behind in Ephesus to come and minister. God take care of them, because Onesiphorus has been faithful and he may well soon be suffering for his faithfulness. Positive role models. Stare at them. Covet their faith. Covet their boldness, want to be like them. Called to be Holy Also, review your calling, review your calling. In Verse 9 and 11, in Verse 9, he says, "God has saved us and called us to a holy life, not because of anything we've done, but because of His own purpose and grace." You are called to be holy. Now, what does it mean to be holy? We tend to think of holiness in terms of not sinning. I think of holiness in terms of separation, we're called to be separate from this world, to be different from this world. As you walk in holiness, and in Jesus Christ, you're going to be different from the people around you. Remember your calling, you're called to be holy. But you're also called to be faithful in preaching the Gospel. Be faithful in preaching the Gospel. Paul says, "I was appointed as a herald and an apostle and a teacher." That's my calling, and with it comes to suffering. And in Verse 12, remember your reward. Now, some people say, personal reward should be no motivation for Christian service. I don't think that's true. If that were true why would Jesus have said this to us in the Sermon on the Mount, "Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, for great is your reward in heaven, for in the same way they persecuted the prophets who were before you." That's what Jesus promised, any who are willing to stand with him and to suffer with them to preach the gospel. Rejoice and be glad he says, for great is your reward in heaven. Think about that reward. Paul says, "Henceforth there is laid up for me a crown of righteousness, which the Lord will give to me, and not only to me, but also to all who have longed for his appearing." All of us can have that crown of faithfulness in service to Christ. Paul himself says in this epistle, if we died with Him, we will also live with Him. If we endure, we will what? Reign with Him, what a promise. And my feeling is as we stare at the future, as we understand what Jesus Christ Has promised us, we will be faithful to preach the gospel. But more than anything, we have to know Jesus Christ and the glory of Christ. He says, "I know whom I have believed, and I am convinced that He's able to guard what I have entrusted to Him for that day." Jesus Christ is a glorious king, and He is the one who calls us to be faithful. And He's the one who will reward us on that final day. Paul says, "He is guarding everything I passed up to Him," years of service, times of being faithful, going to my neighbors, going from door to door in various cities and preaching the gospel. Every one of them Jesus treasures, He's holding on to it, and on that final day he's going to reward me. He's guarding what I've entrusted to him for that day. And not only that, He's with me. "At my first defense, no one came to my support, but everyone deserted me. May it not be held against them. Yet the Lord, stood at my side and gave me strength. So that through me the message might be fully proclaimed and all the Gentiles might hear it." That's what Paul said. Jesus Christ was faithful to me and gave me the strength, as you meditate and fix your eyes on Jesus, you will have the boldness and the power to preach the gospel. Hebrews 12 says that we should "fix our eyes on Jesus, the author and perfecter of our faith who for the joy set before Him, endured the cross, scorning its shame, and sat down at the right hand of the Majesty on high." Jesus scorned the shame of this world because it's a shameful thing. And he said, "It means nothing to me. If only I may be faithful to my father to finish the work that he's given me to do, to die on the cross for sinners." Let us have the same attitude as Jesus Christ and Paul. Origin’s Zeal for Martydom I want to finish with a story that I read from church history. It's a story of a 17-year-old boy. He lived in Alexandria, Egypt. His name was Origen and his father was about to die as a martyr for Jesus Christ. Origen wrote his father a letter and exhorted his father. 17-year-old boy, he wrote a letter. Leonides was his father's name, and he said, "Be faithful to Jesus Christ right to the end and he will give you a crown of life, Revelation." He said, "Don't give in, but be faithful." And his father did die in that persecution. Origen himself wanted to die in that persecution as a witness, a testimony, as a martyr for Jesus Christ. But his mother hid his clothes. He looked everywhere for his clothes and couldn't find them. And he had a different kind of shame at that moment, didn't want to run out into the streets without his clothes. And so his mother hid his clothes, and he couldn't go out and give his life. However when he was 69 years old, he did give his life in persecution under a different Roman emperor. Origen's zeal inflames me. I want to be like that. I want to have the same passion to preach the gospel that transcends any fear I might have of societal rejection, or even a physical danger. I'm praying that for each one of you. We come now to the time of our service that we call an invitation. I've given to each one of you who are Christians today a charge, the same charge that Paul passed to Timothy, God is inviting you to be a faithful and bold witness to Jesus Christ. This is a time for you as Christians to commit yourselves again to preaching the gospel, perhaps to your neighbors or at your work. To be willing to stand with Jesus in this world system that stands so opposed to God. But there may be some here today, who have never given their lives to Jesus Christ. The gospel has been preached this morning in part. Jesus Christ died on a cross for sin. And He can take away from you all of your shame before God if you'll just give your lives to Him. There's going to be a moment, Reverend Scott Markley is going to be standing in front, you can come and say to him, "I want to become a member of this church or I want to give my life to Jesus Christ." For all of us, may we be faithful to the command that He has given us to believe the gospel and live it out.
This episode of CS is titled Awakening.The tide of Pietism that swept portions of Europe in the 17th C, arrived in North America in the 18th. Like the Charismatic Movement of the 1960s, Protestant denominations were split over how to respond to Pietism. Presbyterians were divided between those who insisted on strict adherence to the teachings of the Westminster Confession and those whose emphasis was on having an experience of saving grace. The two sides eventually reunited, but not before the contention became so sharp, it led to a rift. That reached its zenith, or nadir might be a better descriptive, during The Great Awakening.As we saw in our last episode, the Half-Way Covenant of New England allowed people to be members of the Church, without being saved; a formula for disaster. The Half-Way Covenant, along with the assault of the pseudo-intellectualism of the Enlightenment, resulted in a creeping spiritual lethargy among the churches of the English colonies. Jonathan Edwards, who became one of the main luminaries of The Great Awakening, remarked before it began that the spiritual condition of New England was abysmal.The first stirrings of revival began as movements in local churches five to ten years before the Great Awakening. There'd even been some minor revivals in Northampton during the time of Edwards' grandfather, Solomon Stoddard in the 1720s.Theodore Frelinghuysen was a Dutch Reformed pastor who'd come to North America to pastor four churches in New Jersey. Frelinghuysen was what's called a Precisionist, a Dutch version of an English Puritan. Puritanism was exported to Holland by William Ames where it was referred to as Precisionism.Pastor Frelinghuysen discerned a general spiritual malaise in all four of his congregations there in New Jersey; an appalling lack of practical piety. So he decided to embark on a program of reform. He started visiting people in their homes. He enforced church discipline and preached fervent evangelistic sermons. A few opposed these innovations, but he persevered and the churches began to grow with genuine conversions resulting in a warming up of the entire congregation in their fervency for the things of God. It was the first stirrings of revival, which spread to other Dutch Reformed churches. By 1726, Frelinghuysen was recognized as a leader of revival.The Presbyterians of New Jersey saw what was happening among their Dutch neighbors and soon joined the revival under the work of the father and son team, William and Gilbert Tennent.But when it comes to The Great Awakening, the name most closely associated with it is Jonathan Edwards.Edwards is considered by many to be one of the most brilliant minds in American history. He wasn't just a great theologian. He was a top-rank philosopher and scientist. Edwards is sometimes presented as a fiery preacher in the Puritan vein. The popular notion of him is that he was a revivalist-preacher of a mien similar to George Whitefield. His most famous sermon was Sinners in the Hands of an Angry God. The title alone gives one the impression of a wild-eyed and crazy-haired pulpit-pounder. But that image is far from what Edwards was really like. He was reserved and tended toward shyness. He was more at home in his study among his books than in a pulpit. Edwards spent ten hours a day studying. His messages were filled with theology and their delivery was not the kind of fire and brimstone preaching many assume. His style was to virtually read his messages. That's not to say his delivery was wooden, but descriptions of it remarked on the lack of gestures or inflection of voice. Flamboyance was nowhere in sight when Edwards spoke. He trusted in the eloquence and logic of his message to persuade, rather than by affecting a dramatic persona. If there was grandeur in his message, it was due to WHAT he said, rather than in HOW he said it.Edwards was a PK; a pastor's kid. His father Timothy was a minister in the town of East Windsor, Connecticut. By the age of thirteen, he'd master Greek, Hebrew, and Latin. He wrote essays on scientific matters and penned one on the behavior of insects that became famous. As a teen, he read and consumed the ideas of Sir Isaac Newton. He graduated from Yale at seventeen.It was during his college years his relationship with God deepened into rich intimacy. All of that grew out of the time he spent studying the nature and character of God.Edwards added two more years of post-graduate studies then took a pastorate at a small church in New York for only a couple of months. That was followed by a stint as a tutor at Yale for another two years. In 1727, he became an assistant pastor to his grandfather, Solomon Stoddard at Northampton, Mass. Also at that time, he married Sarah Pierpont.When Edwards took up his ministry at Northampton in 1727, he found the church to be spiritually dull, even though it had been the scene of earlier stirrings of the Spirit under Stoddard's leadership. When Stoddard died in 1729, Edwards stepped into the role of senior pastor.He decided to address the spiritual apathy of the congregation by preaching a series of five sermons on justification by faith. He rightly diagnosed the real problem at Northampton wasn't laziness or moral sloppiness; it was an absence of good theology. Instead of preaching the need for repentance and obedience, he focused on the glory of God in the Gospel of Christ. Sure enough, a season of renewal came as people recommitted themselves to follow Jesus. The messages weren't calculated to elicit an emotional response, but they did. People responded with a remarkable moral and spiritual change, often with intense emotion.After several months, the movement spread thru out Massachusetts and into Connecticut. After three years it began to diminish. But the memory of revival endured, with many hoping for it to be renewed.In 1737, Edwards decided to pen a chronicle of what had happened over the previous three years. It was titled, A Faithful Narrative of the Surprising Work of God in the Conversion of Many Hundreds of Souls in Northampton. That's the title; not the actual text of the whole thing. The Narrative as it's more conveniently referred to, is what established Jonathan Edwards as the main person associated with Revival.In 1739, George Whitefield visited New England. Though Edwards and Whitefield represented different flavors of the Faith, they were both deeply committed to the Preaching of the Gospel. Edwards helped arrange Whitefield's campaign through the area of Boston then on to Northampton where Edwards turned his pulpit over to the great preacher. The winds of renewal that had waned a few years before strengthened once more.Then Edwards was invited to speak at the church in Enfield, Connecticut in 1741. His message was titled, Sinners in the Hands of an Angry God. Reading the text of the sermon today one might assume it was delivered in the ham-fisted, “fire and brimstone” manner of a fanatic. But as we've seen, that was not Edward's style. Nor did he deliver it in the monotone some later reports suggest. He spoke as a man convinced of his topic; urging his listeners to make sure they'd embraced the Grace of God. The sermon paints a terrifying picture of eternal damnation; something Edwards aimed to make clear. Because as historian George Marsden says, Edwards didn't preach anything new to his hearers. They were well acquainted with the Gospel as a remedy for sin. The problem was getting them to seek it.While revival was already building, Edwards' sermon at that church in Enfield was a crystalizing moment in The Great Awakening. If the coals had been getting hot they now burst into flames that spread all over New England and to the other colonies, even across the Atlantic to settle in England and the Continent.As welcome as The Great Awakening might have seemed, some ministers opposed it. Their opposition stemmed from their resistance to the emotionalism that became a mark of the Revival. People wept in repentance then shouted for joy at being saved. Some were so emotionally wrought over the process of their conversion, they fainted. A few who were psychologically fragile exhibited what can only be called bizarre behavior.Such reactions led the enemies of the Great Awakening to accuse its leaders of undermining the solemnity of worship, and of substituting emotion for scholarship. Since it's the tendency to stick labels on movements, supporters of the Awakening were called New Lights, while those who opposed it were called Old Lights.Edwards made clear in his writings that he believed emotion was important. But emotion, including the intense experience of conversion, should never eclipse doctrine and orderly worship.At first, Baptists opposed the Awakening, labeling it frivolous and superficial. But so many of the new converts were inclined to agree with Baptist positions that they ended up becoming Baptists. When the Baptists saw all these new members, their opinion of the Revival changed. Most notable was the conviction among the new converts that baptism ought to be of those who profess faith in Christ, not infants. Entire Congregationalists and Presbyterian congregations became Baptists.The Great Awakening sent Baptists and Methodists to the Western frontier. Settlers continually pushed the Frontier westward. It was Methodist and Baptist missionaries who took up the task of preaching to them and planting frontier churches. So those two groups became the most numerous out West.It's difficult to estimate how many conversions took place during the Great Awakening but gauging by fairly accurate church records taken over that time indicate a conservative number of ten percent of Americans came to Faith. In some communities, it was much higher than that. Keep in mind that was in the midst of a society already considered thoroughly Christian.Besides the obvious spiritual effects of the Great Awakening, it had a notable political impact in the British colonies of North America. It was the first movement to include all thirteen colonies. A new sense of commonality developed in which the emerging unique identity as Americans, as opposed to British, took root alongside the idea that to be an American meant to be a Christian of Protestant stripe.The Great Awakening propelled a wave of missionary activity. David Brainerd, Jonathan Edwards, and others preached to the Indians, and some effort was made to reach blacks with the gospel. Among the colleges birthed at that time were Princeton, Rutgers, Brown, and Dartmouth. Dartmouth trained Indians to serve as missionaries to their own people.Edwards continued in his role as pastor till 1750 when a controversy saw him removed.Edwards believed Communion ought to be given only to those church members who'd demonstrated a genuine conversion experience, as per the Pietistic belief. His grandfather, the previous pastor, had relaxed the traditional Puritan practice and allowed what we'll call ‘unconverted church members' to partake of the Lord's Supper. Stoddard regarded Communion as a “converting experience.” He thought regular attendance at the Lord's Table would be something the Holy Spirit could use to bring conviction and salvation to a needy soul. Edwards disagreed, viewing Communion as open only to those who were converted.By 1750, Edwards had come to this position though at odds with the tradition of the church he pastored. When he tried to implement a change in practice, they released him. Yep, they canned him. It was then that he embarked on his mission of taking the Gospel to the Indians at Stockbridge, Mass. It was while engaged in that work that he wrote his most famous work – Freedom of the Will.I want to share a little story from the life of Jonathan Edwards that may give us some insight into the man. After fourteen years of marriage, in January of 1742, something happened to his wife Sarah. She had an intense religious experience. Some historians think it was a nervous breakdown. Edward was away on a preaching tour. His pulpit was being filled by Samuel Buell who gave a series of sermons with profound impact on Sarah. She was overwhelmed to the point of fainting. Her condition was such that she was unable to take care of her children, who were sent to stay with neighbors till John returned a few weeks later.The town was abuzz with the nature of her condition. Was it some kind of spiritual ecstasy or an emotional breakdown? When John returned, he of course immediately went to her to see what was wrong. She related to him that she'd experienced God's goodness as never before; as she didn't even know was possible. She said the joy and security she now had was so intense it was at times debilitating.John's reaction was interesting. He affirmed she'd had a visitation from God. Keep in mind we're talking here about hard-core, strict Calvinist; not a Pentecostal or even a more mild Charismatic.After a few weeks, Sarah recovered and returned to the normal activities of life. But John said from then on Sarah maintained a peace and joy that transformed her. In writing about the effects of the revival, while Edwards doesn't name his wife, it's clear some of what he chronicled were things he witnessed in his own wife when she was filled with the Holy Spirit in 1742.In 1757, Edwards was appointed president of Princeton, known then as the College of New Jersey. A short time later, he volunteered to be a test subject for a smallpox vaccine. Which instead of inoculating him against the disease, claimed his life in 1758.One of my favorite teachers is J. Edwin Orr. When Orr died in 1987, he was recognized by many as the 20th Century's foremost expert on Revival. He spent his last years living a few miles from where I am now, in CA. My good friend and fellow pastor David Guzik befriended Orr's widow, who passed many of Dr. Orr's books, writings, and recordings on to him for posterity's sake. David has faithfully made that material available online at jedwinorr.com .The eminent New Testament scholar FF Bruce said, “Some men read history, some write it, and others make it. So far as the history of religious revivals is concerned, J. Edwin Orr belongs to all three categories.”Orr tells remarkable stories of the impact of revival on society. The many revivals he chronicles don't merely add a bunch of new church members; they have an astounding impact in moral revolution. Orr shares that during some revivals, because there was no crime, the Police organized singing groups to sing in churches because they had nothing else to do. There were a number of business failures; pubs and other enterprises that thrive on vice folded.One unforeseen effect during the Welsh Revival was that there was a work stoppage in the coal mines of Wales. For years, the mules that pulled the coal carts were used to hearing the miners curse at them. But when so many miners converted during the Revival, they refused to curse anymore and the mules no longer heard the profane commands telling them to move. Work in the mines stalled till the mules were retrained to respond to the now clean speech of the joyous miners.If you're interested in more such interesting stories, I encourage you to head over to jedwinorr.com for more.And I want to also encourage you to check our David Guzik's website at enduringword.com.David is one of the premier Bible expositors online today. His free commentary is used by many thousands of pastors, professors, Bible teachers and students all over the world.Donations of any size to CS are welcome. You can do so at sanctorum.us // Thanks.