Podcasts about god gen

Truth for Today with Terry Fant

Play Episode Listen Later Feb 16, 2025 66:49

Faith that Sanctifies After being justified by faith, we are instructed to walk by faith. Paul wrote, “we walk by faith, not by sight” (2 Cor 5:7). God declared, “My righteous one shall live by faith” (Heb 10:38a). Living by faith is foundational to the spiritual life, as it shapes how believers relate to God, navigate life's challenges, and grow to spiritual maturity. Every believer has a measure of faith, and this is distinct from the gift of faith that God gives to some Christians after being born again (1 Cor 12:9). This special gift of faith enables some believers “to remove mountains” (1 Cor 13:2), and accomplish great things for God. The gift of faith, according to Ryrie, “Is the ability to believe God for the supply of specific needs. Every believer should walk by faith, and each has a measure of faith, but not all have the gift of faith.”[1] Walvoord states, “As a gift, faith is a blessing bestowed upon some Christians, not all, though all Christians have some faith in God.”[2] Faith as a noun (pistis πίστις) often refers to that which evokes trust. It is used with reference to God who is trustworthy (Rom 3:3; 4:19-21), and of people who possess faith (Matt 9:2, 22; 21:21). It is also used of Scripture itself as a body of reliable teaching (Acts 14:22; 16:5; Rom 14:22; Gal 1:23; 2 Tim 4:7). Faith as an adjective (pistos πιστός) describes someone who is trustworthy or dependable. The word is used both of man (Matt 25:23; 1 Cor 4:17; Col 1:7; 1 Tim 1:12), and God (1 Cor 1:9; 10:13; 2 Tim 2:13; Heb 10:23; Rev 1:5). Faith as a verb (pisteuō πιστεύω) means to believe, trust, or have confidence in someone or something. It is used of trust in God (Heb 11:6; cf. Rom 4:3), Jesus (Acts 16:31; 1 Pet 1:8), and Scripture (John 2:22). Living by faith means we trust God at His Word. Christian faith starts with knowledge, as Paul wrote, “faith comes by hearing, and hearing by the word of God” (Rom 10:17 KJV). The writer to the Hebrews states, “faith is the assurance of things hoped for, the conviction of things not seen” (Heb 11:1). J. Dwight Pentecost states, “In Scripture, hope is never a wish, a dream, a fantasy. Hope is that settled assurance that comes to the child of God who by faith lays hold of the promises of God and claims them for himself. Hope must have a foundation, and in Scripture the foundation of hope is always that which God has promised.”[3] This means that faith involves believing in God's Word and His promises. Abraham's life is a prime example of this kind of faith; he believed God's promise to make him the father of many nations, even when it seemed impossible due to his and Sarah's old age (Rom 4:18-21). The walk of faith is what pleases the Lord, for “without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him” (Heb 11:6). Faith keeps us focused on the eternal perspective, knowing that our present sufferings are not worth comparing with the glory that will be revealed in us (Rom 8:18). It is possible to learn God's Word and not believe it. For example, the Exodus generation heard God's Word and understood it; however, “the word they heard did not profit them, because it was not united by faith in those who heard” (Heb 4:2). Our faith is effective when God's Word is more real and dominant than our experiences, feelings, or circumstances. As we trust God and His Word, we are transformed and strengthened in our spiritual walk. Living by faith enables us to persevere through trials, knowing that God is working all things together for our good (Rom 8:28). Faith generally concerns what we know, what we say, and what we do. Faith to Know There are times when the walk of faith is only mental, where we are called to actively trust God and rely on His revelation and promises. For example, the account of creation in Genesis 1-2 provides us with essential knowledge about the origin of the universe, but does not call on us to do anything other than know how it all began. By revealing that God created the heavens and the earth in six literal days, Scripture orients our minds to recognize the universe as a product of intentional and intelligent design. The author of Hebrews wrote, “By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible” (Heb 11:3). This verse emphasizes that faith enables us to grasp the reality of God's creative power, even though it cannot be observed directly. This stands in stark contrast to naturalistic explanations (like evolution) which suggest that the universe is the result of accidental and random processes over time. The atheist's worldview denies the existence of God and believes the universe and earth happened by a chance explosion billions of years ago. Rather than intelligent design, he believes in unintelligent chaos, that the earth, with all its complexity of life, is merely the product of accidental evolutionary processes over millions of years. His worldview believes everything is the product of matter, motion, time and chance; that we are the accidental collection of molecules; that we are nothing more than evolving bags of protoplasm who happen to be able to think, feel, and act. The conclusion is that we came from nothing significant, that we are nothing significant, and we go to nothing significant. Ultimately, for the atheist, there's no reason for us to exist, and no given purpose to assign meaning to our lives. We are a zero. But that's not what God's Word reveals. The Bible reveals people are special, theomorphic, made in the image of God (Gen 1:27; 9:6; Jam 3:9), with the ability to think, act, and feel in ways that place us above the rest of creation. With this special revelation, we can perceive ourselves and others through the biblical lens and know we are special and unique. Dr. Steven R. Cook [1] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 431. [2] John F. Walvoord, The Holy Spirit (Galaxie Software, 2008), 171–172. [3] J. Dwight Pentecost and Ken Durham, Faith That Endures: A Practical Commentary on the Book of Hebrews, Rev. ed. (Grand Rapids, MI: Kregel Publications, 2000), 175.

god lord bible living christians acts scripture exodus rev hebrews faith in god col rom cor his word jam gal heb grand rapids spiritual life kjv scripture john jesus acts in scripture god rom god gen him heb john f walvoord

The Incredible Provision of God. Gen 39:1-11. One Year Chronological #5

Play Episode Listen Later Jan 23, 2025 53:00

What happens when people work against us? Is God limited by the evil intentions of man? Tune in to find out about God's ability to get provision for His purpose to His children.

god incredible one year provision chronological god gen

Baptist Catechism Question 16

Reformed Baptist Fellowship of Savannah

Play Episode Listen Later Jan 7, 2025 54:37

Q. Did our first parents continue in the estate wherein they were created?A. Our first parents being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God (Gen. 3:6, 7, 8, 13; Eccles. 7:29).

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Genesis In The Beginning God (Gen 15)

Play Episode Listen Later Dec 16, 2024 70:28

Copyright Subiaco Church, 2024

Genesis In The Beginning God (Gen 22)

Play Episode Listen Later Dec 16, 2024 61:12

Copyright Subiaco Church, 2024

The Spiritual Life Lesson 14 - Israel, the Church, Divine Institutions

Carefully Examining the Text

Play Episode Listen Later Dec 8, 2024 61:11

Israel and the Church Israel and the church are distinct. Israel is a special nation that was created by God Himself. The Lord said of Israel, “I am the LORD, your Holy One, the Creator of Israel, your King” (Isa 43:15). This makes Israel unique among all the nations of the world. He even calls Israel, “My glory” (Isa 46:13). God loves Israel, declaring, “I have loved you with an everlasting love; therefore, I have drawn you with lovingkindness” (Jer 31:3). God is eternal and His love is eternal, which means it never fades for His people, Israel. To possess the love of God is to love that which He loves. One cannot claim to have God's love, and simultaneously hate Israel, His chosen people.[1] Today, we observe demonically inspired hatred and attacks against Israelites. But there is no place for anti-Semitism in the heart of anyone, especially the Christian! According to Lewis S. Chafer, “When the Christian loves with a divine compassion he will acknowledge what God loves. Therefore, he too must love Israel.”[2] Satan hates God and His chosen people, Israel. Satan and his demonic forces are behind all forms of antisemitism, and if he had his way, all Jews would be destroyed. God, who loves Israel with an everlasting love, continues to keep His Word to them. Israel has a future hope because of the promises and covenants God made through the patriarchs and prophets (Gen 12:1-3; 15:18; 17:8; Deut 30:1-10; 2 Sam 7:16; Psa 89:33-37; Jer 31:31-33). Though unbelieving Israel is currently under divine discipline (Matt 23:37-39), God's covenants and promises are still in effect (Rom 9:1-5), and will remain in force until Jesus returns and is accepted as their Messiah. Furthermore, it is wrong to think the church has replaced Israel, for “God has not rejected His people whom He foreknew” (Rom 11:2), even though there is a “partial hardening” among them until Messiah returns (Rom 11:25). Until then, unbelieving Israel is under spiritual darkness and divine judgment. The apostle Paul—a biological Jew himself—revealed that God's promises and covenants are still valid for Israel, and wished all would come to faith in Christ. Paul spoke of Israel as “my kinsmen according to the flesh, who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen” (Rom 9:3-5). Though Israel is currently under divine discipline (Matt 23:37-38), God has a future for His people and national Israel will be restored. Paul tells us, “A partial hardening has happened to Israel until the fullness of the Gentiles has come in; and so, all Israel will be saved” (Rom 11:25b-26a). Our duty is to view Israel as God does: as His chosen people (Gen 12:1–3; Deut 10:15) and as “beloved for the sake of the fathers” (Rom 11:28b). This does not mean we endorse all of Israel's actions, but we recognize them as a special people chosen by God, with a divinely ordained future, and we “pray for the peace of Jerusalem” (Psa 122:6a). The Christian church is distinct from Israel and Gentiles, and was a mystery not revealed in the OT (Eph 3:4-6; 5:32; Col 1:24-27). The church, which is the body of Christ (Eph 1:22-23), is a company of believers, from Jews and Gentiles (1 Cor 10:32), who have been spiritually united with Christ by means of the baptism of the Holy Spirit at the moment of salvation (1 Cor 12:13; Gal 3:26-28). The church began on the day of Pentecost, in Acts 2. The primary purpose of the church is to glorify God (Eph 1:12; 3:21; cf. Rom 11:36; 16:27). Other purposes of the church include evangelizing the lost (Matt 28:18-20), edifying believers through biblical teaching so they might advance to spiritual maturity (Eph 4:11-16; 1 Pet 2:2), praying for one another (Jam 5:16), and showing love (John 13:34). Once the church is caught up to heaven at the rapture (John 14:1-3; 1 Th 4:13-18), God will resume His plan with national Israel and fulfill all the promises made to them through the covenants (Rom 9:1-5; 11:1-2; 25-27).[3] Divine Institutions for Humanity The concept of divine institutions refers to foundational structures established by God to ensure order and stability within human society. Biblically, these institutions include: 1) individual responsibility, 2) marriage, 3) family, 4) human government, and 5) nationalism. Each of these divine institutions serve a unique purpose in promoting a stable and flourishing society. Robert B. Thieme Jr. states, “These institutions apply to believers and unbelievers—regardless of race, gender, or any other factor—and are ordained by God to restrain the sin nature and protect human freedom.”[4] Understanding and promoting these institutions allow us to align with God's plan for the human race and to stand against Satan's destructive strategies. Individual responsibility is foundational, as God created humans in His image with the ability to make choices and the obligation to bear the consequences of their actions (Gen 1:26-28). Scripture reveals that “each one of us will give an account of himself to God” (Rom 14:12; cf. 2 Cor 5:10; 1 Pet 4:5). This personal accountability underpins moral behavior and the pursuit of righteousness. Marriage was established as a lifelong union between one man and one woman. In marriage, a man and a woman are regarded as “one flesh” in the sight of God (Gen 2:24), and Jesus said, “What therefore God has joined together, let no man separate” (Matt 19:6). Marriage provides companionship, love, and the proper context for raising children, reflecting the relationship between Christ and the Church (Eph 5:22-33). Family, which is closely tied to marriage, serves as the primary institution for nurturing and teaching subsequent generations. Parents are called to instill moral values and the knowledge of God in their children (Deut 6:6-7; Prov 22:6; Eph 6:4), while children are commanded to honor their parents (Ex 20:12; Eph 6:1-3), which fosters respect and stability across generations. Human government as a divine institution was instituted after the flood (Gen 9:5-6), and plays a critical role in maintaining order, upholding justice, and restraining evil. Governments are tasked with protecting the innocent and punishing criminals (Rom 13:1-7; 1 Pet 2:13-14), ensuring societal peace and security. Scripture reveals that healthy governments are “a minister of God to you for good” (Rom 13:4), and believers are called to submit to governing authorities (Rom 13:1-7; Tit 3:1; 1 Pet 2:13). However, this does not mean blind submission, as we may engage in acts of civil disobedience when necessary (Ex 1:15-17; Dan 3:1-18; 6:1-23; Acts 5:27-29). Nationalism emerged at the Tower of Babel, where God scattered humanity into distinct nations with their own languages and borders to prevent global unity in rebellion against Him (Gen 11:1-9). Scripture reveals that God “made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation” (Acts 17:26). This division hinders the potential for widespread tyranny. Together, these divine institutions—individual responsibility, marriage, family, government, and nationalism—form the framework for a stable society. When upheld, they create a context for justice, order, and human flourishing. Neglect or distortion of these principles often leads to instability and moral decline, underscoring the importance of honoring God's design in every area of life. Dr. Steven R. Cook [1] To love the people of Israel is not a blanket endorsement of all their beliefs and behaviors. God, who loves Israel and chose them to be His people (Deut 7:6-8), also called them to be holy (Ex 19:5-6; Lev 11:45), and to live righteously (Deut 6:24-25). Under the Mosaic Law, God's blessings and curses for them were conditioned on their obedience or disobedience (Deut 11:26-28; 28:1-68). For much of Israel's history, we know they failed to walk with God, sometimes rejecting His love for them and walking in the ways of the world (see 2 Ch 36:15-16; Jer 7:25-26; 25:4-7). The national rejection and crucifixion of Jesus (Matt 27:22-23; Acts 2:22-23; 4:27-28), Israel's promised Messiah (Deut 18:15; Isa 7:14; 9:6-7; 53; 61:1; Matt 1:1, 17; Luke 1:31-33), is their greatest historical failure. Jesus loved them even though they rejected Him (Matt 23:37). Did Israel act alone in crucifying Jesus, their Messiah? No! God foretold Israel's Messiah would suffer and die (Psa 22:11-18; Isa 53); and, according to His sovereignty, He used wicked men, both Jews and Gentiles, to accomplish His will (Acts 22:22-23; 4:27-28). [2] Lewis S. Chafer, “Israel” in Systematic Theology, Vol. 7 (Grand Rapids, MI., Kregel Publications, 1993), 206. [3] For more detailed information, see my article: What is the Church? https://thinkingonscripture.com/2018/05/18/what-is-the-church/ [4] Robert B. Thieme, Jr. “Divine Institutions”, Thieme's Bible Doctrine Dictionary, 72.

Psalm 127

Play Episode Listen Later Dec 6, 2024 18:36

“The psalm is ascribed to Solomon, and has perhaps a concealed signature in the expression his beloved (2), which is the word from which Jedidiah, his personal name from God, was formed (II Sam. 12:25)” Kidner, 440. Solomon carried on many building activities (I Kings 3:1-2; 7:1-11; 8:13; 9:1). This psalm has more of the characteristics of a wisdom psalms than other types. “A wisdom psalm ... ‘provides instruction in right living and right faith” NICOT, 917. “In Jewish practice the psalm is recited as a part of thanksgiving as a part of a thanksgiving service after children” VanGemeren, 793 127:1 Unless the LORD builds the house- “The Hebrew bayit equally means ‘house' and ‘home.' The emphasis in the second half of the psalm on progeny suggests that both sense of the word are in play here” Alter, 449. “House could refer to a literal dwelling house (Gen. 19:10), a household (Gen. 7:1), the temple, or the king's palace (I Kings 9:1), or the nation as a whole (Amos 3:1, 13; 7:10)” Miller, 407. See NICOT, 918, for even more possibilities for the word house. They labor in vain who build it- Prov. 14:23 uses this word for labor and says in all labor there is a profit. The word for in vain is used three times in vss. 1-2. It is translated vain in the command not to take God's name in vain in Exodus 20:7; Deut. 5:11. It is translated false in warnings against false reports in Exodus 23:1; Deut. 5:20. It refers to worthless idols in Jer. 18:15; Jonah 2:8 and the false messages of false prophets in Ezekiel 13:6, 7, 8, 9, 23.Unless the LORD guards the city- Num. 6:24; Pss. 25:20; 34:20; 86:2; 97:10; 116:6; 121:3-5, 7-8.127:2 For He gives to His beloved even in His sleep The NIV has He grants sleep to those He loves. “This could signify the blessing God gives, or taken adverbially the time or way to which He gives it” Kidner, 442. 127:3 Behold, children are a gift of the LORD- Gen. 33:5; Deut. 7:13. The word children here and in vs. 4 is literally sons. “The martial imagery of the rest of the poem argues for the masculine sense of the term” Alter, 450. “The patriarchs of Israel and their wives recognized that children are gifts from God (Gen. 29:31-35; 30:1-6, 17-23; I Sam. 1:5-6, 11, 19-20) How much better our society would be if we recognized as much!” Miller, 407. The word sons vss. 3, 4 in Hebrew is very similar to the word for builders in vs. 1- McCann, 1198. The fruit of the womb is a reward- “It is not untypical of God's gifts that first they are liabilities, or at least responsibilities, before they become obvious assets” Kidner, 442. Gen. 15:1 God is our ultimate reward. 127:4 Like arrows in the hand of a warrior- The word for warrior “is often used to describe military figures…II Sam. 23:8 names David's ‘mighty men' and in II Kings 24:16, the king of Babylon took captive all of the gibborim of Jerusalem, 7000” NICOT, 919. So are the children of one's youth- “. One might recall David's original power base was in part a kind of family militia, led by three nephews” Alter, 450. “Sons provide sufficient strength to enable the family to defend itself against marauders” Miller, 407. 127:5 How blessed is the man whose quiver is full of them- “The larger the family, the greater the defense against the enemy” Miller, 407. “Children confer real advantage on a person in the battle of life. Indeed, the more the better” Longman, 426.

PSALM 24 (part 1): Who may ascend the Hill of the Lord? (Psalm 24:1-6)

Oxford Bible Church - Living in the Last Days

Play Episode Listen Later Dec 1, 2024 56:59

The background to Ps 24 is the ascension of the Ark of the Covenant (God's earthly throne) to its rightful place in Jerusalem in a great procession, with much rejoicing (2Sam 6, 1Chron 13,15). It signified God arising to be enthroned in Jerusalem, His chosen dwelling place (Ps 132). The event's importance is reflected in the pomp & pageantry of Ps 24. This is a type of Christ's Ascension to sit on God's throne in the New Jerusalem & future ascension to sit on His earthly throne in Jerusalem. What gave significance to this event is the holiness of the Hill of the Lord (His dwelling place) and the King of Glory enthroned on the Ark. The question & answers in Ps 24 were part of the dramatic ceremony, enacted before the city gates. The answers affirm only the King of Glory is worthy to enter thru the Gates and ascend to His place on the holy Hill. Likewise, Christ alone (the King of Glory) is worthy to ascend into Heaven, but He did it for us, so that in Christ, we also can ascend into God's holy Presence in Heaven. Ps 24 is in 3 parts: *(1) The Sovereign Creator, who owns all things (v1-2). *(2) The Heavenly Temple – the requirements for Ascension (v3-6), how can a man know such a high God, stand before Him & receive His blessing? Perfection is required, which is a problem for us. *(3) The true Redeemer – the King of Glory (v7-10). God became a man, and made a way to bring men to God. *PART 1. The Truth about God (v1-2): "The earth is the Lord's, and all its fullness (expanded in next line), the world and those who dwell therein (its produce and people)" (v1). This is quoted x2 in 1Cor 10:25-28 (see Ps 50:10-11). WHY does it all belong to Him? He is its Maker & Manager: "For He has (1) founded it on the seas (Maker, Gen 1:2,9,10, 2Pet 3:5), and (2) established it on the waters (rivers, symbolic of His Providence)" (v2). ‘Established' (imperfect tense) speaks of His ongoing management of the earth. He's the rightful Owner of all things. We are just tenant possessors of the earth & stewards of God's resources, for which we'll give account. Our life is not for us to do with as we please. God's authority is absolute over all, He has the right to do whatever He wants with us & the world. When we see this, it humbles us. The big question we must ask is: "How can I be right with God?" This seems impossible due to the infinite gap between us as sinful creatures & the holy God. Holiness is represented by height, so God is high above us (Is 57:15, 55:8). For man to be right with God & commune with Him requires us to ascend, but how is this possible? This is what David asks in PART 2: God's requirements for Ascension (v3-6): "Who may ASCEND the Hill of the Lord? (Heavenly Jerusalem) or STAND in His Holy Place?" (v3). The answer, the moral requirements for ascension, is given in v4: "(1) He who has clean hands & (2) a pure heart" (v4a). Here Hebrew parallelism works like stereo vision to give a full 3D picture, emphasising both his (1) outward actions & (2) inward attitudes & motives must be pure & perfect. This is followed by another parallelism emphasising (1) perfect holiness & (2) perfect righteousness: "(1) who has not lifted up his soul to an idol, nor (2) sworn deceitfully" (v4b). These represent the (1) God-ward requirement of true worship, free from idolatry, and (2) man-ward requirement of integrity, being a person of our word (no lies, deception or bearing false witness). 'Idol' also means vanity (that which is hollow). Rather than finding meaning, comfort & identity in the Creator, man seeks it in the creation, superficial things, even things with no reality, that don't ring true & against nature (like gender ideology). Thus, God requires perfection (Matt 5:48), but all sin (only Jesus fulfils these requirements), so what hope have we? But v5 says God provides a way for men to be saved and be made righteous by grace: "He shall receive blessing from the Lord (as a free-gift), and righteousness from the God of his salvation (enabling him to ascend)" (v5). These ones who ascend to God, not by their own righteousness, but by His grace, are described as God-seekers: "This is Jacob, the generation (the group of people) of those who SEEK Him, who SEEK Your face. Selah" (v6). They want to know Him & be right with Him. He promises they will find Him (Deut 4:29, Jer 29:13, Matt 7:7-8). David uses Jacob to represent those who are imperfect, but seek God (Gen 32:9-12), whom He brings to Himself by a process of coming to saving faith, when they come to an end of themselves & their own strength, knowing they can't stand before God on their own, and so cling to Him for blessing (Gen 32:24-29). So, to ascend to God requires a perfect righteousness, which God graciously gives to those who seek Him. How He made salvation possible, solving our sin-problem is revealed in PART 3: The King of Glory (v7-10), which describes the Ascension of Christ, the righteous Man, the King of glory - the subject of the next study.

PSALM 24 (part 1): Who may ascend the Hill of the Lord? (Psalm 24:1-6)

Oxford Bible Church - Living in the Last Days (audio)

Play Episode Listen Later Dec 1, 2024 56:59

The background to Ps 24 is the ascension of the Ark of the Covenant (God's earthly throne) to its rightful place in Jerusalem in a great procession, with much rejoicing (2Sam 6, 1Chron 13,15). It signified God arising to be enthroned in Jerusalem, His chosen dwelling place (Ps 132). The event's importance is reflected in the pomp & pageantry of Ps 24. This is a type of Christ's Ascension to sit on God's throne in the New Jerusalem & future ascension to sit on His earthly throne in Jerusalem. What gave significance to this event is the holiness of the Hill of the Lord (His dwelling place) and the King of Glory enthroned on the Ark. The question & answers in Ps 24 were part of the dramatic ceremony, enacted before the city gates. The answers affirm only the King of Glory is worthy to enter thru the Gates and ascend to His place on the holy Hill. Likewise, Christ alone (the King of Glory) is worthy to ascend into Heaven, but He did it for us, so that in Christ, we also can ascend into God's holy Presence in Heaven. Ps 24 is in 3 parts: *(1) The Sovereign Creator, who owns all things (v1-2). *(2) The Heavenly Temple – the requirements for Ascension (v3-6), how can a man know such a high God, stand before Him & receive His blessing? Perfection is required, which is a problem for us. *(3) The true Redeemer – the King of Glory (v7-10). God became a man, and made a way to bring men to God. *PART 1. The Truth about God (v1-2): "The earth is the Lord's, and all its fullness (expanded in next line), the world and those who dwell therein (its produce and people)" (v1). This is quoted x2 in 1Cor 10:25-28 (see Ps 50:10-11). WHY does it all belong to Him? He is its Maker & Manager: "For He has (1) founded it on the seas (Maker, Gen 1:2,9,10, 2Pet 3:5), and (2) established it on the waters (rivers, symbolic of His Providence)" (v2). ‘Established' (imperfect tense) speaks of His ongoing management of the earth. He's the rightful Owner of all things. We are just tenant possessors of the earth & stewards of God's resources, for which we'll give account. Our life is not for us to do with as we please. God's authority is absolute over all, He has the right to do whatever He wants with us & the world. When we see this, it humbles us. The big question we must ask is: "How can I be right with God?" This seems impossible due to the infinite gap between us as sinful creatures & the holy God. Holiness is represented by height, so God is high above us (Is 57:15, 55:8). For man to be right with God & commune with Him requires us to ascend, but how is this possible? This is what David asks in PART 2: God's requirements for Ascension (v3-6): "Who may ASCEND the Hill of the Lord? (Heavenly Jerusalem) or STAND in His Holy Place?" (v3). The answer, the moral requirements for ascension, is given in v4: "(1) He who has clean hands & (2) a pure heart" (v4a). Here Hebrew parallelism works like stereo vision to give a full 3D picture, emphasising both his (1) outward actions & (2) inward attitudes & motives must be pure & perfect. This is followed by another parallelism emphasising (1) perfect holiness & (2) perfect righteousness: "(1) who has not lifted up his soul to an idol, nor (2) sworn deceitfully" (v4b). These represent the (1) God-ward requirement of true worship, free from idolatry, and (2) man-ward requirement of integrity, being a person of our word (no lies, deception or bearing false witness). 'Idol' also means vanity (that which is hollow). Rather than finding meaning, comfort & identity in the Creator, man seeks it in the creation, superficial things, even things with no reality, that don't ring true & against nature (like gender ideology). Thus, God requires perfection (Matt 5:48), but all sin (only Jesus fulfils these requirements), so what hope have we? But v5 says God provides a way for men to be saved and be made righteous by grace: "He shall receive blessing from the Lord (as a free-gift), and righteousness from the God of his salvation (enabling him to ascend)" (v5). These ones who ascend to God, not by their own righteousness, but by His grace, are described as God-seekers: "This is Jacob, the generation (the group of people) of those who SEEK Him, who SEEK Your face. Selah" (v6). They want to know Him & be right with Him. He promises they will find Him (Deut 4:29, Jer 29:13, Matt 7:7-8). David uses Jacob to represent those who are imperfect, but seek God (Gen 32:9-12), whom He brings to Himself by a process of coming to saving faith, when they come to an end of themselves & their own strength, knowing they can't stand before God on their own, and so cling to Him for blessing (Gen 32:24-29). So, to ascend to God requires a perfect righteousness, which God graciously gives to those who seek Him. How He made salvation possible, solving our sin-problem is revealed in PART 3: The King of Glory (v7-10), which describes the Ascension of Christ, the righteous Man, the King of glory - the subject of the next study.

Genesis In The Beginning God (Gen 11)

Play Episode Listen Later Nov 30, 2024 65:42

Copyright Subiaco Church, 2024

Genesis In The Beginning God (Gen 11.27 - 12.20)

Play Episode Listen Later Nov 30, 2024 79:39

Copyright Subiaco Church, 2024

Genesis In The Beginning God (Gen 9)

Play Episode Listen Later Nov 28, 2024 68:13

Copyright Subiaco Church, 2024

The Spiritual Life Lesson 13 - Angels, Satan, and Demons

Play Episode Listen Later Nov 24, 2024 61:47

The Bible addresses the reality of angels, Satan, and demons. All angels were created holy, but because they have volition, some rebelled against God and defied His will. Holy angels are spirit beings created by God to serve Him and minister to believers (Matt 16:27; 26:53; 1 Tim 5:21; Heb 1:14). They are sometimes depicted as messengers carrying out God's will (Dan 9:20-22; 10:1-21), such as when Gabriel announced the birth of Jesus (Luke 1:26-38). Lucifer, an angel of the class of cherubim, was created perfect, but became Satan at the time of his rebellion against God (Isa 14:12-15; Ezek 28:12-17). Satan convinced a third of the angels to follow him in his rebellion (Rev 12:4, 7), and his kingdom of darkness was expanded to include the earth when he persuaded Adam and Eve to follow him rather than God (Gen 3:1-8). At the time of the fall, the first humans—God's theocratic administrators (Gen 1:26-28)—gave Satan the title deed to the earth (Luke 4:6). This explains why Jesus referred to Satan as “the ruler of this world” (John 12:31; 14:30; 16:11). Other passages of Scripture call Satan “the god of this world” (2 Cor 4:4), and “the prince of the power of the air” (Eph 2:2), informing us “that the whole world lies in the power of the evil one” (1 John 5:19). But Satan is no benevolent dictator. Scripture reveals he rules as a tyrant who has “weakened the nations” (Isa 14:12), and currently “deceives the whole world” (Rev 12:9; cf. Rev 20:3). Satan and his angels will inevitably be assigned to the Lake of Fire (Matt 25:41; Rev 20:10). Angels, both good and evil, influence the world around us. God used angels to protect His prophet Elisha (2 Ki 6:8-17), to destroy an Assyrian army (2 Ki 19:35), and to protect the baby Jesus from Herod the Great (Matt 2:13). Evil spirits were used to discipline King Saul (1 Sam 16:14-16), to influence King Ahab through his false prophets (1 Ki 22:19-23), and will be used in the future to control human kings who defy the Lord (Rev 16:13-14). Today, evil spirits influence politics, marriage, family, education, judicial systems, economics, entertainment, and society as a whole, promoting injustice, corruption, or opposition to God and His Word. Scripture reveals that “our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph 6:12). While believers are not called to fear such forces, we are encouraged to stand firm through prayer, the armor of God, and reliance on the Holy Spirit (Eph 6:13-18). Dr. Steven R. Cook --

Genesis In The Beginning God (Gen 69 - 81)

Play Episode Listen Later Nov 18, 2024 76:55

Copyright Subiaco Church, 2024

Genesis In The Beginning God (Gen 5 - 69)

Play Episode Listen Later Nov 14, 2024 68:36

Copyright Subiaco Church, 2024

The Spiritual Life Lesson 11 - Feeding on God's Word Part 3

Pastor Mike Impact Ministries

Play Episode Listen Later Nov 10, 2024 73:58

The Bible reveals God as the Creator and Sustainer of the universe, that “God created the heavens and the earth” (Gen 1:1), that He “made the world and all things in it, since He is Lord of heaven and earth” (Acts 17:24), for “By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible” (Heb 11:3). The creation account in Genesis 1-2 describes how God created the world and everything in it over six literal days (cf., Ex 20:8-11). The Bible reveals that God made mankind in His image, as Scripture states, “God created man in His own image, in the image of God He created him; male and female He created them” (Gen 1:27). People are not the product of evolutionary processes over millions of years, but a special creation by God Himself. Even after the historic fall of Adam and Eve, all people are said to be “in the image of God” (Gen 9:6), and “in the likeness of God” (Jam 3:9). Despite the fall of humanity into sin, the image of God in humanity remains intact. Sin and death were introduced into God's creation when the first human, Adam, sinned against God. The word sin is found throughout Scripture, and both the Hebrew and Greek share the same basic meaning. The Hebrew word chata (חָטָא) means “to miss the target, or to lose the way,”[1] and the Greek word hamartano (ἁμαρτάνω) is defined as “miss the mark, err, or do wrong.”[2] Sin is when we transgress God's law and depart from His intended path. The apostle John states, “Everyone who practices sin also practices lawlessness; and sin is lawlessness” (1 John 3:4). Death means separation.[3] Adam's sin immediately brought spiritual death (Gen 2:15-17; 3:1-7), and later, physical death (Gen 5:5). Though Adam was made spiritually alive again (Gen 3:21), his single sin introduced death, in every form, into the world (Rom 5:12-14; 1 Cor 15:21-22). Three major kinds of death are mentioned in Scripture, and these include: 1) spiritual death, which is separation from God in time (Gen 2:16-17; 3:1-7; Rom 5:12; 1 Cor 15:22; Eph 2:1-2; Col 2:13-14), 2) physical death, which is the separation of the soul from the body (Gen 35:18-19; Eccl 12:7; 2 Cor 5:8; Phil 1:23-24; 2 Tim 4:6), and 3) eternal death (aka the “second death”), which is the perpetuation of physical and spiritual separation from God for all eternity (Rev 20:11-15). Dr. Steven R. Cook [1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 305. [2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 49. [3] See my article on Life, Death, and Eternity for a fuller explanation.

Luke 2:33-35 - Simeon's Marvelous Message

Play Episode Listen Later Sep 14, 2024 5:08

In Luke 2:33-35, Simeon goes from being a worshiper and preacher who has just experienced the very first appearance of Jesus in the temple in Jerusalem as a baby to being a prophet who speaks directly to Mary about the future of Jesus and His ministry to Israel. In verse 33, it is interesting that Luke in writing about this encounter does not say, “the father and mother”, but is careful to write, “Joseph and His mother”. Luke knew the Father of Jesus was God Himself! (By the way, the most repeated word in the Gospel of John, is the word Father, spoken by Jesus Himself.) As Joseph and Mary are “marveling at the things” which Simeon was speaking about the baby Jesus, he goes on to speak directly to Mary about how people would respond to Jesus and His ministry and in his message, he used three important images: the stone, the sign, and the sword. The stone is an important Old Testament image of God (Gen. 49:24; Pss. 18:2; 71:3; Deut. 32:31). Messiah would be a "rejected cornerstone" (Ps. 118:22; Luke 20:17-18; Acts 4:11), and the nation of Israel would stumble over Him (Isa. 8:14; Rom. 9:32). Because of Jesus Christ, many in Israel would fall in conviction and then rise in salvation. (Simeon seems to be speaking about one group, not two.) Even today, God's people Israel stumble over the Cross (1 Cor. 1:23) and do not understand that Jesus is their Rock (1 Peter 2:1-6). The word sign means "a miracle," not so much as a demonstration of power but as a revelation of divine truth. Our Lord's miracles in John's Gospel are called "signs" because they reveal special truths about Him John 20:30-31). Jesus Christ is God's miracle; and yet, instead of admiring Him, the people attacked Him and spoke against Him. His birth was a miracle, yet they slandered it (John 8:41). They said His miracles were done in the power of Satan (Matt. 12:22-24) and that His character was questionable (John 8:48, 52; 9:16, 24). They slandered His death (Ps. 22:6-8; Matt. 27:39-44) and lied about His resurrection (Matt. 27:62-66). Today, people are even speaking against His coming again (2 Peter 3). But the way people speak about Jesus Christ is evidence of what is in their hearts (v. 35). He is not only the "salvation stone" and the "judgment stone" (Dan. 2:34, 45), but He is also the "touchstone" that exposes what people are really like. "What do you think about the Christ?" (Matt. 22:42) is still the most important question for anybody to answer (1 John 4:1-3). Your answer determines where you will spend eternity. The image of the sword was for Mary alone, and it spoke of the suffering and sorrow she would bear as the mother of the Messiah. (This suggests that Joseph was dead when Jesus began His ministry thirty years later, or Joseph would have been included.) The Greek word means a large sword such as Goliath used (1 Sam. 17:51), and the verb means "constantly keep on piercing." During our Lord's life and ministry, Mary did experience more and more sorrow until one day she stood by His cross and saw Him suffer and die (John 19:25-27). However, without minimizing her devotion, Mary's personal pain must not in any way be made a part of Christ's redemptive work. Only He could die for the sins of the world (1 Tim. 2:5-6). How much did Mary and Joseph understand of God's great plan for this miracle Child? We don't know, but we do know that Mary stored up all these things and pondered them (Luke 2:19, 51). The word means "to put things together"; Mary sought for some pattern that would help her understand God's will. There were times when Mary misunderstood Him (Mark 3:31-35), and this would add to her suffering. The last time you find Mary named in Scripture, she is in the Upper Room, praying with the other believers (Acts 1:14). Today, may the Lord give us hearts to “marvel” about the things concerning Jesus that the Holy Spirit reveals to us as we read and study the Word of God and listen to Him! God bless!

You are Here: Actually Experiencing God (Gen 12:1-8; Ps 34:8)

Living Stones Christian Church East Bay (formerly Great Exchange)

Play Episode Listen Later Sep 8, 2024 35:18

Today, what we seek more than timeless principles is an experience of the Ultimate. God is the ultimate reality, but he is not just a philosophy we “believe in; '' he is a person whose presence, love, and power we experience through his initiation and our response of obedience. How do we actually experience this God? C.f. Our value of soul

god experiencing god god gen

Episode 514: What Now, God? Gen Z - Audio

LoveTalk Network

Play Episode Listen Later Sep 7, 2024 56:11

The Ladies of LoveTalk discuss the importance of mentorship in the Christian walk and the need to reach out to the what is now the largest segment of the U.S. population at 27% -- the Gen Z's. Join Kerri Brinkoeter, Cathy Endebrock, and Marlene McMichael as they look at the traits of America's next generation and share ways to move them into a strong relationship with God.

america god love fear power peace anxiety ladies gen z danger expectation sound mind paralyzing love talk god gen

What Now, God? Gen Z - Audio

LoveTalk Network

Play Episode Listen Later Sep 7, 2024 56:11

The Ladies of LoveTalk discuss the importance of mentorship in the Christian walk and the need to reach out to the what is now the largest segment of the U.S. population at 27% -- the Gen Z's. Join Kerri Brinkoeter, Cathy Endebrock, and Marlene McMichael as they look at the traits of America's next generation and share ways to move them into a strong relationship with God.

america god love fear power peace anxiety ladies gen z danger expectation sound mind paralyzing love talk god gen

Genesis 1-2 | Made With Purpose

Calvary Chapel South Messages

Play Episode Listen Later Sep 4, 2024

Pastor Gerrit teaches from Genesis chapter 1-2, looking at God's purposes for humanity; To reflect His Image (Gen. 1:26-27), To be steward of His creation (Gen. 1:26-28), To make babies and grandbabies (Gen. 1:28), To rest in Him (Gen. 2:3), To breathe (Gen. 2:7), To work (Gen. 2:15), To choose God (Gen. 2:17), To marry & have relationship with others (Gen. 2:18-24)

god genesis 1 god gen

Deception is Under Control - David Eells - UBBS 8.21.2024

UBM Unleavened Bread Ministries

Play Episode Listen Later Aug 21, 2024 106:26

Deception is Under Control (audio) David Eells - 8/21/24 And even if our Gospel is veiled, it is veiled in them that perish: in whom the god of this world hath blinded the minds of the unbelieving, that the light of the Gospel of the glory of Christ, who is the image of God, should not dawn [upon them] (2Co.4:3-4). The god of this world is Satan, but he does not run this world. He is called the god of this world because this world worships and serves him whether they know it or not. Anyone who serves the lusts of their flesh worships and serves Satan as their god. He is the father of the flesh, which is also called the old man. God never gives Satan credit in the Scriptures for being sovereign. Jesus said, All authority hath been given unto me in heaven and on earth (Mat.28:18). Satan blinds the minds of the unbelievers so that they do not understand and see the light of the Gospel. We can see from other Scriptures that Satan received his authority from the Lord to blind the unbelievers. (1Pe.5:8) Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: (9) whom withstand stedfast in your faith… We have the ability to withstand Satan when we walk by faith, but the word “may” here implies that he has permission to devour those who do not believe. With Christians or non-Christians, unbelief gives permission to Satan. The faith that resists and binds Satan is a gift from God (Eph.2:8). (Joh.12:35) Jesus therefore said unto them, Yet a little while is the light among you. Walk while ye have the light, that darkness overtake you not: (Notice that word “overtake.” This indicates that darkness is chasing all of us. The Lord is saying that for a little while we are going to receive the light but do something with that light while you have it, so that the darkness does not overtake you.) and he that walketh in the darkness knoweth not whither he goeth. (36) While ye have the light, believe (I.e., trust in and act on) on the light, that ye may become sons of the light. (If we do not act on the light now, the impression will leave us and the darkness will again close in. When we pass by the moment, we have been tried and failed if we have not done something with the light.) These things spake Jesus, and he departed and hid himself from them. (Jesus hides Himself from those who do not value the light enough to act upon it.) …(38) that the word of Isaiah the prophet might be fulfilled, which he spake, Lord, who hath believed our report? And to whom hath the arm of the Lord been revealed? (39) For this cause they could not believe, for that Isaiah said again, (40) He hath blinded their eyes, and he hardened their heart; Lest they should see with their eyes, and perceive with their heart, And should turn, And I should heal them. Israel had the light for a long time, and they did not bear fruit of it. Many Christians have the light, but do not act on it. They start out in a blaze of glory, but soon the cares of the world, the deceitfulness of riches, trials, and persecutions hardens their hearts and allows the darkness to overcome them (Mat.13:19-23). We must believe and walk in the light while we have it so that Jesus does not withdraw and hide himself. In (Isa.6:8) And I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then I said, Here am I; send me. (9) And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. (10) Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and turn again, and be healed. God is blinding eyes and hearts through the devil. God makes us responsible when we see His Word to walk in the light of its truth. (1Jn.1:7) But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin. Walking in the light sanctifies us. God has a method for weeding the Church which most do not understand. (2Th.2:3) Let no man beguile you in any wise: for [it will not be], except the falling away come first… (8) And then shall be revealed the lawless one, whom the Lord Jesus shall slay with the breath of his mouth, and bring to nought by the manifestation of his coming; (9) [even he], whose coming is according to the working of Satan with all power and signs and lying wonders, (10) and with all deceit of unrighteousness for them that perish; because they received not the love of the truth, that they might be saved. (11) And for this cause God sendeth them a working of error, that they should believe a lie: (12) that they all might be judged who believed not the truth, but had pleasure in unrighteousness. Falling away comes through the deception of Satan. However, God is sending this working of error to those who do not love the truth so that they might be judged. This letter is addressed to the Church. Only Christians, using the term loosely, can fall away. There is a great falling away today, but an even greater deception is coming. Before God sends judgment, He sends “a working of error” to weed out the Church. Who will believe a lie? It is the evil and wicked who will believe a lie. (Pro.17:4) An evil-doer giveth heed to wicked lips; [And] a liar giveth ear to a mischievous tongue… (11) An evil man seeketh only rebellion; Therefore a cruel messenger shall be sent against him. The evildoer will be weeded out by deception. They will be the ones who are going to buy the lie and fall away. The righteous love God's Word and the truth, and will not be deceived because they will not depart from it in the midst of trials. (1 Cor.11:19) For there must be also factions (Greek: “heresies”) among you, that they that are approved may be made manifest among you. It is necessary for heresies to be among us, so that they that are approved by God may be known. God is doing two things with deception and evil: He is revealing the wicked, and revealing the true. This is God's method throughout history for separating His people from the tares. Birds of a feather flock together. God will gather the tares into bundles to burn them. Deception is one of God's methods for proving who will be counted worthy of the kingdom of heaven. Remember this working of Satan will come through power, signs, and lying wonders. These are placebos to pacify the Church with replacements for the genuine to confirm the lies being taught. The genuine are listed as gifts of the Holy Spirit in 1 Corinthians 12:4-11. The gifts of the Holy Spirit are the word of wisdom, word of knowledge, faith, healings, workings of miracles, prophecy, discernings of spirits, kinds of tongues, and interpretation of tongues. For our own safety, we should obey Paul who said, Learn not [to go] beyond the things which are written (1Cor.4:6). We read in (Dt.13:1) If there arise in the midst of thee a prophet, or a dreamer of dreams, and he give thee a sign or a wonder, (2) and the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods (Elohim), which thou hast not known, and let us serve them. Here we have a false prophet speaking a sign that comes to pass. No false prophet can command something and have it come to pass unless God says so. (Lam.3:37) Who is he that saith, and it cometh to pass, when the Lord commandeth it not? This is clear that God is trying His people with error. This prophet is saying, “Let us go after other gods.” This is not as uncommon as we may think. Actually, the Hebrew word for “gods” here is the same word used everywhere else in the Old Testament for our God “Elohim.” In this case, he is talking about a false elohim. There are many false elohim, because anyone who has a Jesus of their own making and not the Jesus of the Bible has a false elohim. (Dt.13:3) Thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams: for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul. False prophets prove us for God by deception. God is saying it is necessary for us to be proven by deception to see if we love Him. Those who love Him will not buy the lie. (Dt.8:2) And thou shalt remember all the way which the Lord thy God hath led thee these forty years in the wilderness, that he might humble thee, to prove thee, to know what was in thy heart, whether thou wouldest keep his commandments, or not. This is the whole point. A prophet, a dream, a vision, a teaching, or anything that comes to us that is not according to the commandments is a trial from God, to see if we are going to be counted worthy of the kingdom. Now in (Eze.14:1) Then came certain of the elders of Israel unto me, and sat before me. (2) And the word of the Lord came unto me, saying, (3) Son of man, these men have taken their idols into their heart, and put the stumblingblock of their iniquity before their face: should I be inquired of at all by them? An idol is anything that demands more of our love, time, or money than God; self-will being the most evil idol. Should we ask the Lord's direction if all we want is what we want? It is dangerous to inquire of the Lord with self-willed motives before our face. We may satisfy our flesh but lose a blessing. (Eze.14:4) Therefore speak unto them, and say unto them, Thus saith the Lord: Every man of the house of Israel that taketh his idols into his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him therein according to the multitude of his idols. God is not our God, and we are not His servants when our will is more important than His Will. Before we ask God, we should ask ourselves if we would be as willing to go in the opposite direction should He give that answer. If we would not, then we have an idol. We should deal with our idol first. (Eph.5:5) For this ye know of a surety, that no… covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and God. The Greek word for “covetous” only means “to desire more.” A person who desires more than is necessary is an idolater. The word “idolater” comes from two words, eidolo, meaning “that which is seen” and latres meaning “a servant to.” Those who constantly desire more are servants to that which is seen (physical things), not the Lord. These things can be anything – possessions, a job, a religion, or people to name a few. When people serve themselves, they can be their own idol, like the son of perdition who sits in the temple of God making himself god. Judas, whom Jesus called the son of perdition, sat among the disciples who were the temple of God. He was his own idol because he only wanted to please himself. There are many Judas' today. (Exo.20:3) Thou shalt have no other gods before me. Whatever is more important to us than the Lord is going to deceive us if we do not renounce it. Back to (Eze.14:7) For every one of the house of Israel, or of the strangers that sojourn in Israel, that separateth himself from me, and taketh his idols into his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet to inquire for himself of me; I the Lord will answer him by myself: (8) and I will set my face against that man, and will make him an astonishment, for a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. Those who are separated from God through their idols will be answered according to the lusts of their own heart. God is going to give them an answer that is not a true answer because He will be answering their lusts. God said, “I the Lord will answer him by myself.” The Lord's answer may come through an apostate prophet, a religion, a thought, a dream, a word or a doctrine, but it will come to deceive. This could bring chastening or even reprobation as we see in verse eight. (Eze.14:9) And if the prophet be deceived and speak a word, I, the Lord, have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. A true prophet, who has idols, or a false prophet can be deceived by a false word from God, as we shall see. (2Th.2:11)… God sendeth them a working of error, that they should believe a lie. The Lord sends the false word because people do not love Him, but the world. (1Jn.2:15)… If any man love the world, the love of the Father is not in him. We are here to prove who it is that loves God. God is going to cleanse His Church in these days because there are many idols. When the Word of God says one thing, and we believe our religion, which says another, our religion is our Babylonish idol. God will send deception and it's an increasingly degenerative road to travel. The more we believe religion, instead of God, the more deception comes in. Nothing but the Word of God should move us. (Rom.3:4) God forbid: yea, let God be found true, but every man a liar; as it is written, That thou mightest be justified (accounted righteous) in thy words, And mightest prevail when thou comest into judgment. When we agree with God in the midst of judgment, we will prevail. These are the people whom God accounts as righteous. When we receive a prophecy, vision, dream, revelation, or a word that agrees with the Word of God, praise the Lord because the Word does not give many specifics. It does not tell us where God wants us to live or work or whom He wants us to marry. It gives us principles to find out the true will of the Lord in all areas. We can desire something so much, we hear “the Word of the Lord.” We can become convinced that this is what the Lord wanted us to do, only to find out later that we missed God. We need to be careful, because if our desires are not for the will of the Lord first, we can be deceived. Let's look at Balaam's situation. The children of Israel were in the plains of Moab. Balak, the King of Moab, was very fearful of the Israelites. He gathered together the elders of Midian and Moab. They decided they would hire Balaam to curse these people. Balak said to Balaam, I know that he whom thou blessest is blessed, and he whom thou cursest is cursed (Num.22:6). If Balaam spoke the Word of the Lord, it was going to come to pass. The “profit” Balaam went to the Lord with the promise of rewards in his heart and a request to curse Israel on his lips. (Num.22:12) And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people; for they are blessed. (13) And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land; for the Lord refuseth to give me leave to go with you. Balak did not give up. He sent more honorable princes who offered to bestow upon Balaam a very high honor and give him anything he asked. Balaam decided to ask the Lord again since this sounded like a pretty good offer. (Num.22:19) Now therefore, I pray you, tarry ye also here this night, that I may know what the Lord will speak unto me more. (20) And God came unto Balaam at night, and said unto him, If the men are come to call thee, rise up, go with them; but only the word which I speak unto thee, that shalt thou do. Balaam did not like God's “no,” so God, wanting to put to death his covetous self-will, gave him a “yes.” (21) And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab. (22) And God's anger was kindled because he went; and the angel of the Lord placed himself in the way for an adversary against him… Notice that God was angry that He went contrary to the first word spoken to him. The ass carrying Balaam to his reward, saw the angel with his sword in the way and stopped, saving his life. Balaam, still ignorant of the angel, was furious and beat the ass. Then God opened the ass's mouth to reason with Balaam, who was so blinded by the prospect of reward that he did not realize that an ass was reasoning with him and making more sense than he was. (Num.22:32) And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times? behold, I am come forth for an adversary, because thy way is perverse before me. The Hebrew word translated “perverse” here means “headlong” or “self-willed.” Because of this self-will, the Lord gave Balaam what he wanted to hear and told Balaam to go and speak what he was told to speak, but when Balaam went, the angel of the Lord was waiting to kill him. Balaam got the following revelation through this: (Num.23:19) God is not a man, that he should lie, Neither the son of man, that he should repent: Hath he said, and will he not do it? Or hath he spoken, and will he not make it good? Balaam really wanted God to change His Word. Have we ever been there? It is a dangerous place to be in if we want a straight answer from God. God can send deception that will lead to crucifixion of the flesh or in more stubborn cases reprobation. (Jude 1:11) Woe unto them! for they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in the gainsaying of Korah. We can be hired by our own selfish desires. Balaam wanted God to tell him “yes” and refused to hear God's “no,” so God told him “yes.” Be careful how much you want something from God. God wants us to submit our will to His, to desire what He wants, and to take Him at His Word. Do not let your flesh be pampered by voices that speak contrary to what the Word has already spoken, or God will send deception. (2Th.2:11) And for this cause God sendeth them a working of error, that they should believe a lie: (12) that they all might be judged who believed not the truth, but had pleasure in unrighteousness. Many have adopted deceptive doctrines that appease their selfish desires such as doctrines of materialistic prosperity rather than sacrifice, unconditional eternal security so that they may live after the flesh without fear of God's warnings, rapture without purification through trial, eternal life without discipleship and holiness, etc. God's people have justified just about anything to appease their flesh such as unscriptural divorces, abortion, drunkenness, drugs, lying, stealing, etc. Peace for the flesh is deception. Satan and his ministers are anxious to tell us what our flesh wants to hear. (2Co.11:14) And no marvel; for even Satan fashioneth himself into an angel of light. (15) It is no great thing therefore if his ministers also fashion themselves as ministers of righteousness… When Jeroboam was the king of the northern ten tribes, he was afraid that his people would go and worship in the ordained temple at Jerusalem and, in so doing, stay and serve the king of Judah. He decided that he would erect altars for the people in Bethel and Dan. Jeroboam then made two golden calves and called them in Hebrew Elohim (1Ki.12:28). He put the name of our God on his own creation. Aaron did the same thing when Israel came out of Egypt. He built a golden calf and called it in Hebrew YHWH and Elohim. The apostate religions teach a Jesus of their own creation, not the Jesus of the Bible. Paul called him another Jesus (2Co.11:4). Jeroboam and his people were serving another Jesus. The golden calf was the Egyptian god Apis who was called the creator. In other words, they were worshiping the god they knew in the world before they ate the Lamb and came out of Egypt. Many “Christians” are worshiping a Jesus that is acceptable to the world and the flesh. Jeroboam and his apostates were also making priests (ministers) who were not Levites (1Ki.12:31). This tells me that in ten of the twelve tribes, the ministers were not ordained of God but apostates. That is exactly what has happened in the church today. God sent a young prophet to prophesy against the altar in Bethel. In Hebrew, “Bethel” means “house of God.” At that time, the king was standing at the altar offering incense before the people. When the prophet prophesied against the altar, the king stretched out his arm and pointed his hand at the prophet and told his men to seize him. At that point, the king's hand dried up and he could not draw it back. The altar rent and ashes poured out, which the prophet prophesied would happen. This, obviously, symbolized that God did not accept their sacrifices in this place of apostasy. The king asked the prophet to restore his hand, so the prophet prayed, and the Lord restored the king's hand. As a result, the king wanted to take the prophet home and reward him. The prophet declined for he was commanded by the Lord to neither eat bread nor drink water in that place (1Ki.13:8-9). That place was where God's people were in apostasy and where their leaders were not ordained of God. It was an apostate religious system. We must not eat their bread! This represents partaking of a false Jesus since He was the bread of life (Joh.6:48). Jesus is also the Word. Jesus said to beware of the leaven of the Pharisees. Leaven changes the bread (the Word) to make it more acceptable to the flesh. Neither should we drink their water, which represents the false spirit formed by a false word. Jesus commanded us to come unto Him and drink of the living water of the Spirit through the Scriptures. (Joh.7:37)… Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. (38) He that believeth on me, as the scripture hath said, from within him shall flow rivers of living water. (39) But this spake he of the Spirit, which they that believed on him were to receive… Without this, any Jesus we might know is another Jesus. The prophet was being obedient and was leaving those backslidden people. In Bethel, there was an older prophet who had heard what the young prophet did. He saddled his ass and caught up with him. (1Ki.13:15) Then he said unto him, Come home with me, and eat bread. (16) And he said, I may not return with thee, nor go in with thee; neither will I eat bread nor drink water with thee in this place: (17) for it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. (18) And he said unto him, I also am a prophet as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thy house, that he may eat bread and drink water. [But] he lied unto him. (19) So he went back with him, and did eat bread in his house, and drank water. The young prophet falsely believed that God had changed His Word that was originally given and so ate and drank of the apostate word. We are told in Jude 1:3 to contend earnestly for the faith which was once… delivered unto the saints. Today many without scriptural foundation tell us that after the apostles God changed what He called an “eternal covenant.” This lie has robbed the Church of its power by replacing Jesus with a golden calf. Daniel and his three friends would not defile themselves with Babylon's food (Dan.1:5-16). After refusing Babylon's food, they were said to have ten times the wisdom and understanding of those who did eat (Dan.1:17-21). They also were the only ones to not bow down to the image of the beast (Dan.3:12,18), Babylon's version of the golden calf. The young prophet was deceived into a modern gospel. (1Ki.13:20) And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back; (21) and he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast been disobedient unto the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, (22) but camest back, and hast eaten bread and drunk water in the place of which he said to thee, Eat no bread, and drink no water; thy body shall not come unto the sepulcher of thy fathers. The Lord tried the young prophet; but he was said to have “not kept the commandment” of the Lord, which was synonymous with partaking of apostate spiritual food. He lost his life in that place as many do today. The old prophet of God spoke a lie for personal gain. That place had leavened him, and he was now a false “profit.” We must respect the Word of God so much that nothing can turn us away from it to another Jesus. We have to remain on guard, for even vessels of honor can be used as vessels of dishonor to try us. When the young prophet left a lion met him in the way and slew him. (1Ki.13:26)… the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord…The lion was given permission from God to kill the one who ate the apostate spiritual food. (1Pe.5:8)… the devil, as a roaring lion, walketh about, seeking whom he may devour. “May” is used here because the devil must have permission to devour. He is ordained to devour apostates. The Lord tested the apostle Paul by His Spirit. (Acts19:21) Now after these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. Paul determined in the Spirit, that he was going to Jerusalem and then to Rome. He could have only gotten that revelation from God because it was in the future. (Act.20:22) And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: (23) save that the Holy Spirit testifieth unto me in every city, saying that bonds and afflictions abide me. It was the Holy Spirit telling Paul to go to Jerusalem where he could expect bonds and afflictions. (Act.21:4) And having found the disciples, we tarried there seven days: and these said to Paul through the Spirit, that he should not set foot in Jerusalem. Notice this was just the opposite of what the Holy Spirit had told Paul he was going to do three times before. Paul was being proven by “the Spirit” as to whom he would listen. Other disciples were offering a new word. He was being given an opportunity to obey his flesh and avoid the spiritual cross. (Act.21:10) And as we tarried there some days, there came down from Judaea a certain prophet, named Agabus. (11) And coming to us, and taking Paul's girdle, he bound his own feet and hands, and said, Thus saith the Holy Spirit, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles. Having been told by the Spirit again that he would go to Jerusalem and be persecuted, he was now going to be tried by human sentiment. (12) And when we heard these things, both we and they of that place besought him not to go up to Jerusalem. (13) Then Paul answered, What do ye, weeping and breaking my heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. (14) And when he would not be persuaded, we ceased, saying, The will of the Lord be done. Paul obeyed what the Lord told him, which is the important thing. The Lord will try us by His Spirit to see if we will believe what He has told us. We need to believe the original promises above all that we see and hear. God will prove or try us through religion, ministers, spoken word, or well-meaning friends. We are tried by external circumstances, but we are tempted by our own lusts. These things are necessary to prove who loves God. God waited until the last seconds, when Abraham was about to plunge the knife into Isaac, stopped him and said unto him, Now I know that thou fearest God (Gen.22:12). There is no proof that we believe God's promises until we are tried. The Lord then provided a ram caught in a thicket for a sacrifice in the place of Isaac, the seed of Abraham. This, of course, typified Jesus who died in the place of all the seed of Abraham, including we who believe. God will tell our spirit what He wants us to do. Dreams, visions, revelations, or spoken words will agree with our spirit, but not our flesh. When God sends us to a cross, we are going to be tried to not go. We can also be tried to go beyond the Lord. We should do nothing when we are uncertain of God's direction. We should not be led by prophecy or by dreams and visions when they disagree with our own spirit. These are to be wonderful confirmations and direction for what we feel in our spirit. We are to be led by the Spirit of God. If God puts something Scriptural in our spirit, we should let no one talk us out of it. Peter was used to try Jesus in this way. Jesus told the disciples that He was to die at Jerusalem, and Peter rebuked Him. (Mat.16:22) And Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall never be unto thee. (23) But he turned, and said unto Peter, Get thee behind me, Satan: thou art a stumbling-block unto me: for thou mindest not the things of God, but the things of men. Jesus knew that He was being tempted by Satan through Peter to do his own fleshly will. Many may be tested by alien demons, artificial intelligence, CGI, religion's seducing doctrines, fleshly enticements, money and prosperity but we must follow the Spirit and Word through our spirit to escape.

How Is Your Walk With God - Gen 5 24 - Ps Gary Fitzgerald 23rd June 2024

The King's Way Christian Fellowship podcast

Play Episode Listen Later Aug 5, 2024 45:15

How Is Your Walk With God - Gen 5 24 - Ps Gary Fitzgerald 23rd June 2024 by The King's Way Christian Fellowship - Glen Waverley

walk with god god gen gary fitzgerald

What Is the Trinity?

A Voice in The Desert Podcast

Play Episode Listen Later Aug 4, 2024 9:26

What Is the Trinity? Sometimes people use three different names when referring to God: God or Father, Jesus Christ, and the Holy Spirit. But these are more than simply different names for one person; they are, in fact, the names of three very distinct persons. But even though God the Father, God the Son (Jesus), and God the Holy Spirit have eternally existed as three distinct persons, there is only one God. This is called the doctrine of the Trinity. The idea of three persons and only one God is difficult to understand completely. Even so, it is one of the most important ideas of the Christian faith. The Bible's View of the Trinity The word “trinity” is never found in the Bible, but the idea represented by the word is affirmed in many places. For instance, in Genesis 1:26 God said, “Let us make man in our image, after our likeness.” His use of “us” and “our” implies that more than one person was involved in creation. The only other beings that God could possibly be referring to are angels, but we are not made in the image of angels but “in the image of God” (Gen. 1:27), so this verse must imply that there is more than one person in God. When Jesus was baptized, “the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; and â€¦ a voice from heaven said, ‘This is my beloved Son, with whom I am well pleased' ” (Matt. 3:16–17). At this moment, all three members of the Trinity were performing three distinct activities: God the Father was speaking, God the Son was being baptized, and God the Holy Spirit was resting on the Son. Similarly, when Jesus sent his disciples out to do their work, he commanded them to “make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matt. 28:19). In saying this, Jesus is affirming that all three members of the Trinity are distinct in their personhood (the Father can't be the Son, for example). Jude 20–21 also affirms the three distinct persons in the Trinity: “Pray in the Holy Spirit; keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ.”

god jesus christ father bible spirit holy spirit god god son jesus god gen holy spirit matt

Jacob Wrestles With God (Gen. 32:22-30)

Camarillo Community Church Sermons

Play Episode Listen Later Jul 28, 2024 70:32

Genesis 32:22-30

wrestles god gen

Thought for July 27th. “I THE LORD SEARCH THE HEART”

Christadelphians Talk

Play Episode Listen Later Jul 27, 2024 4:16

There is much food for thought and meditation in our chapter in Jeremiah today (17). What a burden lay on this prophet, the final prophet to the kings and people in Jerusalem in its final years before God showed the fullness of his anger on the place. Jeremiah received – to give to the people – a series of statements setting out the principles on which God acts. “Blessed is the man (& woman) who trusts in the LORD, whose trust IS the LORD. He is like a tree planted by water, that sends out its roots by the stream, and does not fear when the heat comes …” [v.7,8] Interesting that phrase, “who trust IS the LORD”. It reminds us of Enoch – of whom it is recorded – he “walked with God” [Gen.5 v.24]. The foundation fact is spelt out in v.10, “I the LORD search the heart and test the mind, to give every man (& woman) according to his ways, according to the fruit of his deeds.” The word “fruit” is significant, it can be good or bad, the deeds we do (or fail to do) bear fruit of some kind or another – as we are seeing in our 2nd Samuel readings with the increasing disfunction of David's large household – God was giving him “the fruit of his deeds.” We read Jeremiah's lamentation, “they have forsaken the LORD, the fountain of living water” [v.13] and it is now the same situation today. Christianity is a dismal shadow of what it was originally; we think of the point Paul made to the Ephesians, “Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word.” [5 v.25,26]. God's word washed the minds of those who were willing to clean out the filth and remove the misunderstandings that silted up their minds, but it rarely happens today, so the ninth verse in Jeremiah's chapter is more true than ever “The heart is deceitful above all things, and desperately sick; who can understand it?” Only those who read and digest God's word regularly have a worthwhile measure of understanding and recognise the wonder of God's mercy and the fact that “I the LORD search the heart' and will pray to God, as Jeremiah did, “Be not a terror to me; you are my refuge in the day of disaster.”

god jesus christ lord christianity search blessed jerusalem ephesians god gen

1247. Created in the Image of God (Gen 1:26-31 - TBC 7)

ProveText

Play Episode Listen Later Jul 23, 2024 24:04

In this episode, the Bible in Context team talks about the creation of humans and how they are "Created in the Image of God", referencing Gen 1:26-31. Tune in to this episode to learn more about the Bible and to grow your faith! ***GlossaHouse resources are available at our website! - https://glossahouse.com/ ✏️ ***Sign up for classes with GlossaHouse U - https://glossahouse.com/pages/classes

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1226. The Sea Creature & The Image of God (Gen 1:20-26 - TBC 6)

ProveText

Play Episode Listen Later Jul 16, 2024 28:27

In this episode, the Bible in Context team talks about "The Sea Creature & The Image of God", referencing Gen 1:20-26. Tune in to this episode to learn more about the Bible and to grow your faith! ***GlossaHouse resources are available at our website! - https://glossahouse.com/ ✏️ ***Sign up for classes with GlossaHouse U - https://glossahouse.com/pages/classes

god amazon spotify tiktok bible context creatures rumble image of god gen1 get what you need god gen

Soteriology Lesson 43 - Total Depravity

Play Episode Listen Later Apr 21, 2024 70:35

Total depravity is the biblical doctrine that sin permeates all aspects of our being—mind, will, and sensibilities, and renders us helpless to save ourselves. It does not mean we are as bad as we can be, for there are many moral unbelievers in the world. Being contaminated by sin means whatever morality we produce can never measure up to the perfect righteousness God expects. Is there any person who can say, “I have cleansed my heart, I am pure from my sin?” (Prov 20:9). The answer is an emphatic No! The human heart is corrupt, for “the heart is more deceitful than all else and is desperately sick” (Jer 17:9). And “Indeed, there is not a righteous man on earth who continually does good and who never sins” (Eccl 7:20), and “There is none righteous; not even one. There is none who understands; there is none who seeks for God. All have turned aside; together they have become useless. There is none who does good, there is not even one” (Rom 3:10-12; cf. Rom 8:8). Some might argue that we can perform good works and help to save ourselves. This is wrong. Scripture states, “your iniquities have made a separation between you and your God” (Isa 59:2), “For all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment; and all of us wither like a leaf, and our iniquities, like the wind, take us away” (Isa 64:6). Salvation does not come by human works; rather, we are “justified by faith apart from works of the Law” (Rom 3:28), and salvation comes “to the one who does not work, but believes in Him who justifies the ungodly” (Rom 4:5), and we are “not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16), “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9), and God “has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim 1:9), and “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit 3:5). By human standards, even the worst person can do some good. But human estimation is lower than God's estimation and it is God's standards that define what is truly good. According to Charles Ryrie, “Total depravity must always be measured against God's holiness. Relative goodness exists in people. They can do good works, which are appreciated by others. But nothing that anyone can do will gain salvational merit or favor in the sight of a holy God.”[1] Calvinist View of Total Depravity For Calvinists, total depravity means total inability. They regard people as totally unable to respond to the things of God; like a physical corpse. Notable scholars such as B. B. Warfield, R. C. Sproul, John Piper, Wayne Grudem, John Frame, John MacArthur, and J. I. Packer hold this view. B. B. Warfield wrote, “nothing is more fundamental in the doctrine of the Reformers than the complete inability of man and his absolute need of divine grace.”[2] John Frame states, “We can never come to God out of our own resources. We are helpless to do anything to save ourselves. This condition is sometimes called total inability” (italics his).[3] J. I. Packer states, “Total depravity entails total inability, that is, the state of not having it in oneself to respond to God and his Word in a sincere and wholehearted way (John 6:44; Rom 8:7–8).”[4] That is, lost sinners cannot respond to God at all, as they are spiritually unable (dead) to respond apart from God's granting life and the ability to believe. This leads Calvinists to conclude two things. First, God sovereignly acts by Himself to regenerate the spiritually dead and make them spiritually alive. Second, God gives the newly regenerate a special kind of faith whereby they can and will trust in Christ as Savior. According to Wayne Grudem, regeneration is “the act of God awakening spiritual life within us, bringing us from spiritual death to spiritual life. On this definition, it is natural to understand that regeneration comes before saving faith. It is in fact this work of God that gives us the spiritual ability to respond to God in faith.”[5] According to John MacArthur, “Our response in salvation is faith, but even that is not of ourselves [but is] the gift of God. Faith is nothing that we do in our own power or by our own resources...Paul intends to emphasize that even faith is not from us apart from God's giving it.”[6] The result of these divine actions in God's elect means they will produce good works and will persevere in those works throughout their lives until they die. John MacArthur states, “The same power that created us in Christ Jesus empowers us to do the good works for which He has redeemed us. These are the verifiers of true salvation.”[7] Thus, good works from regeneration to the end of one's life are the proof of salvation. Failure to produce ongoing good works until the end of one's life is offered as proof he was never saved (Matt 7:21). The Biblical View of Total Depravity The correct biblical view is that total depravity means total unworthiness, not total inability to respond in faith to God's offer of salvation. Despite the profound impact of sin on human nature, the Bible does not portray people as entirely incapacitated. Yes, all mankind is “dead” in their sins (Eph 2:1); but death does not mean total inability, but total separation from God, for even those who were dead still “walked according to the course of this world” (Eph 2:2). Mankind is totally depraved in the sense that sin corrupts every part of our being, intellect, will, and sensibility. However, it does not mean that fallen people are unable to respond in faith to the gospel of grace. The first example of spiritual death in the Bible is found in the Garden of Eden. God had warned Adam and Eve, saying, “from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die” (Gen 2:17). The warning was that if they disobeyed God, on that very day, they would die (and death means separation, not cessation). Adam and Eve experienced spiritual death at the moment they disobeyed God. Yet, immediately after the fall, in their state of spiritual death, they could sense God's presence in the Garden, as they “heard the sound of the LORD God walking in the garden” (Gen 3:8). Furthermore, Adam heard God's voice when He “called to the man” (Gen 3:9), and Adam responded to Him, saying, “I heard the sound of You in the garden” (Gen 3:10a). Though they could not undo their newly fallen sinful state, it did not render them totally unable to perceive God or to respond to Him when He called out to them. And they did respond positively to the Lord when He promised to provide a descendant, a Seed of the woman, who would crush the head of the serpent (Gen 3:15). They also responded positively by accepting God's provision of clothing after He killed an animal, took its skin, and covered their nakedness (Gen 3:21). Furthermore, God made mankind in His image, as Scripture states, “God created man in His own image, in the image of God He created him; male and female He created them” (Gen 1:27). Even after the historic fall of Adam and Eve, all people are said to be “in the image of God” (Gen 9:6), and “in the likeness of God” (Jam 3:9). Despite the fall of humanity into sin, the image of God in humanity remains intact, implying that humans still retain some moral capacity, which includes the ability to accept God's offer of salvation by faith. Though people are deeply affected by sin, they still possess some capacity for moral choice and responsibility, thus arguing against the notion of total depravity meaning total inability. Regeneration is entirely the work of God in saving lost sinners who cannot save themselves (Rom 5:6-10). The sinner brings nothing of worth to salvation, but receives all that God has to offer by grace. John Walvoord states, “Regeneration is wholly of God. No possible human effort however noble can supply eternal life.”[8] Paul Enns states, “Succinctly stated, to regenerate means ‘to impart life.' Regeneration is the act whereby God imparts life to the one who believes.”[9] Regeneration occurs in the one who believes in Christ as Savior. According to Charles Ryrie, “Salvation is always through faith, not because of faith (Eph 2:8). Faith is the channel through which we receive God's gift of eternal life; it is not the cause. This is so man can never boast, even of his faith. But faith is the necessary and only channel (John 5:24; 17:3).”[10] The Bible teaches there is only one kind of faith, and that only those who place their faith in Christ will be saved. Faith does not save. Christ saves. The Strict-Calvinist believes there are two kinds of faith, one that is common to all, and another that is special and imparted only to God's elect. Believe to Receive Eternal Life There are numerous passages in the Bible that place faith as the necessary prerequisite to regeneration. It is written, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16), and Jesus said, “This is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life” (John 6:40), and “he who believes has eternal life” (John 6:47). Paul wrote to Timothy about “those who would believe in Him for eternal life” (1 Tim 1:16). In these and other instances, “eternal life” is given after we believe in Jesus as our Savior. Furthermore, people are condemned, not because God has not made a way for them to be saved, but because of their unwillingness to come to Christ as Savior. The issue is individual choice, not inability. The apostle John said, “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God” (John 3:18). Jesus, speaking to unsaved persons, said, “You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; and you are unwilling to come to Me so that you may have life” (John 5:39-40). Jesus said the Holy Spirit convicts everyone of sin (John 16:8), particularly the sin of unbelief, “because they do not believe in Me” (John 16:9). There is only one sin that keeps a person out of heaven, and that is the sin of unbelief; of rejecting Jesus as the only Savior. Apparently unbelievers may resist the Holy Spirit, as Stephen said in his sermon, “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit” (Acts 7:51a). Scripture reveals that “God is now declaring to men that all people everywhere should repent” (Acts 17:30). This means they must not trust in themselves or any system of good works to save, but must trust in Christ, and Christ alone to save. Faith does not save. Christ saves. Faith is the non-meritorious instrument by which we receive eternal life. The Strict-Calvinist believes Christ died only for the elect (Matt 1:21; John 10:15), and only the elect are savable. The Bible teaches that Christ died for everyone (John 3:16; Heb 2:9; 1 John 2:2); therefore, everyone is savable. Paul said, “For the grace of God has appeared, bringing salvation to all men” (Tit 2:11), and that God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4). Peter stated, “The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). Anyone can be saved by believing the gospel message “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Jesus is Free from Sin Concerning total depravity and the transmission of original sin, Jesus is the sole exception, for Mary's virgin conception (Isa 7:14; Luke 1:30-35) meant Jesus was not born with the taint of original sin. Being free from original sin, Jesus also had no sin nature. Furthermore, Jesus lived His entire life and committed no personal sin. Scripture reveals Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 2:22), and in whom “there is no sin” (1 John 3:5). His sinless life qualified Him to die a substitutionary death in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Jesus died for everyone and paid the penalty for our sin (John 3:16; Heb 2:9; 1 John 2:2). Though His death is sufficient for all to be saved (unlimited atonement), the benefits of the cross are applied only to those who believe in Him, which includes forgiveness of sins (Acts 10:43; Eph 1:7), the gift of righteousness (Rom 5:17; Phil 3:9), and eternal life (John 10:28). Dr. Steven R. Cook [1] Charles Caldwell Ryrie, Basic Theology, 253. [2] Benjamin B. Warfield, The Plan of Salvation: Five Lectures (Philadelphia: Presbyterian Board of Publication, 1915), 44. [3] John M. Frame, Salvation Belongs to the Lord: An Introduction to Systematic Theology (Phillipsburg, NJ: P&R Publishing, 2006), 112. [4] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs (Wheaton, IL: Tyndale House, 1993), 84. [5] Wayne A. Grudem, Systematic Theology (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 702. [6] John MacArthur, The MacArthur New Testament Commentary on Ephesians (Chicago, Ill. Moody Press, 1986), 98. [7] Ibid., 101. [8] John F. Walvoord, The Holy Spirit (Grand Rapids, Mich. Zondervan Publishing, 1977), 132. [9] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 338. [10]

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Soteriology Lesson 43 - Total Depravity

Pastor Mike Impact Ministries

Play Episode Listen Later Apr 21, 2024 24:34

Total depravity is the biblical doctrine that sin permeates all aspects of our being—mind, will, and sensibilities, and renders us helpless to save ourselves. It does not mean we are as bad as we can be, for there are many moral unbelievers in the world. Being contaminated by sin means whatever morality we produce can never measure up to the perfect righteousness God expects. Is there any person who can say, “I have cleansed my heart, I am pure from my sin?” (Prov 20:9). The answer is an emphatic No! The human heart is corrupt, for “the heart is more deceitful than all else and is desperately sick” (Jer 17:9). And “Indeed, there is not a righteous man on earth who continually does good and who never sins” (Eccl 7:20), and “There is none righteous; not even one. There is none who understands; there is none who seeks for God. All have turned aside; together they have become useless. There is none who does good, there is not even one” (Rom 3:10-12; cf. Rom 8:8). Some might argue that we can perform good works and help to save ourselves. This is wrong. Scripture states, “your iniquities have made a separation between you and your God” (Isa 59:2), “For all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment; and all of us wither like a leaf, and our iniquities, like the wind, take us away” (Isa 64:6). Salvation does not come by human works; rather, we are “justified by faith apart from works of the Law” (Rom 3:28), and salvation comes “to the one who does not work, but believes in Him who justifies the ungodly” (Rom 4:5), and we are “not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16), “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9), and God “has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim 1:9), and “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit 3:5). By human standards, even the worst person can do some good. But human estimation is lower than God's estimation and it is God's standards that define what is truly good. According to Charles Ryrie, “Total depravity must always be measured against God's holiness. Relative goodness exists in people. They can do good works, which are appreciated by others. But nothing that anyone can do will gain salvational merit or favor in the sight of a holy God.”[1] Calvinist View of Total Depravity For Calvinists, total depravity means total inability. They regard people as totally unable to respond to the things of God; like a physical corpse. Notable scholars such as B. B. Warfield, R. C. Sproul, John Piper, Wayne Grudem, John Frame, John MacArthur, and J. I. Packer hold this view. B. B. Warfield wrote, “nothing is more fundamental in the doctrine of the Reformers than the complete inability of man and his absolute need of divine grace.”[2] John Frame states, “We can never come to God out of our own resources. We are helpless to do anything to save ourselves. This condition is sometimes called total inability” (italics his).[3] J. I. Packer states, “Total depravity entails total inability, that is, the state of not having it in oneself to respond to God and his Word in a sincere and wholehearted way (John 6:44; Rom 8:7–8).”[4] That is, lost sinners cannot respond to God at all, as they are spiritually unable (dead) to respond apart from God's granting life and the ability to believe. This leads Calvinists to conclude two things. First, God sovereignly acts by Himself to regenerate the spiritually dead and make them spiritually alive. Second, God gives the newly regenerate a special kind of faith whereby they can and will trust in Christ as Savior. According to Wayne Grudem, regeneration is “the act of God awakening spiritual life within us, bringing us from spiritual death to spiritual life. On this definition, it is natural to understand that regeneration comes before saving faith. It is in fact this work of God that gives us the spiritual ability to respond to God in faith.”[5] According to John MacArthur, “Our response in salvation is faith, but even that is not of ourselves [but is] the gift of God. Faith is nothing that we do in our own power or by our own resources...Paul intends to emphasize that even faith is not from us apart from God's giving it.”[6] The result of these divine actions in God's elect means they will produce good works and will persevere in those works throughout their lives until they die. John MacArthur states, “The same power that created us in Christ Jesus empowers us to do the good works for which He has redeemed us. These are the verifiers of true salvation.”[7] Thus, good works from regeneration to the end of one's life are the proof of salvation. Failure to produce ongoing good works until the end of one's life is offered as proof he was never saved (Matt 7:21). The Biblical View of Total Depravity The correct biblical view is that total depravity means total unworthiness, not total inability to respond in faith to God's offer of salvation. Despite the profound impact of sin on human nature, the Bible does not portray people as entirely incapacitated. Yes, all mankind is “dead” in their sins (Eph 2:1); but death does not mean total inability, but total separation from God, for even those who were dead still “walked according to the course of this world” (Eph 2:2). Mankind is totally depraved in the sense that sin corrupts every part of our being, intellect, will, and sensibility. However, it does not mean that fallen people are unable to respond in faith to the gospel of grace. The first example of spiritual death in the Bible is found in the Garden of Eden. God had warned Adam and Eve, saying, “from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die” (Gen 2:17). The warning was that if they disobeyed God, on that very day, they would die (and death means separation, not cessation). Adam and Eve experienced spiritual death at the moment they disobeyed God. Yet, immediately after the fall, in their state of spiritual death, they could sense God's presence in the Garden, as they “heard the sound of the LORD God walking in the garden” (Gen 3:8). Furthermore, Adam heard God's voice when He “called to the man” (Gen 3:9), and Adam responded to Him, saying, “I heard the sound of You in the garden” (Gen 3:10a). Though they could not undo their newly fallen sinful state, it did not render them totally unable to perceive God or to respond to Him when He called out to them. And they did respond positively to the Lord when He promised to provide a descendant, a Seed of the woman, who would crush the head of the serpent (Gen 3:15). They also responded positively by accepting God's provision of clothing after He killed an animal, took its skin, and covered their nakedness (Gen 3:21). Furthermore, God made mankind in His image, as Scripture states, “God created man in His own image, in the image of God He created him; male and female He created them” (Gen 1:27). Even after the historic fall of Adam and Eve, all people are said to be “in the image of God” (Gen 9:6), and “in the likeness of God” (Jam 3:9). Despite the fall of humanity into sin, the image of God in humanity remains intact, implying that humans still retain some moral capacity, which includes the ability to accept God's offer of salvation by faith. Though people are deeply affected by sin, they still possess some capacity for moral choice and responsibility, thus arguing against the notion of total depravity meaning total inability. Regeneration is entirely the work of God in saving lost sinners who cannot save themselves (Rom 5:6-10). The sinner brings nothing of worth to salvation, but receives all that God has to offer by grace. John Walvoord states, “Regeneration is wholly of God. No possible human effort however noble can supply eternal life.”[8] Paul Enns states, “Succinctly stated, to regenerate means ‘to impart life.' Regeneration is the act whereby God imparts life to the one who believes.”[9] Regeneration occurs in the one who believes in Christ as Savior. According to Charles Ryrie, “Salvation is always through faith, not because of faith (Eph 2:8). Faith is the channel through which we receive God's gift of eternal life; it is not the cause. This is so man can never boast, even of his faith. But faith is the necessary and only channel (John 5:24; 17:3).”[10] The Bible teaches there is only one kind of faith, and that only those who place their faith in Christ will be saved. Faith does not save. Christ saves. The Strict-Calvinist believes there are two kinds of faith, one that is common to all, and another that is special and imparted only to God's elect. Believe to Receive Eternal Life There are numerous passages in the Bible that place faith as the necessary prerequisite to regeneration. It is written, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16), and Jesus said, “This is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life” (John 6:40), and “he who believes has eternal life” (John 6:47). Paul wrote to Timothy about “those who would believe in Him for eternal life” (1 Tim 1:16). In these and other instances, “eternal life” is given after we believe in Jesus as our Savior. Furthermore, people are condemned, not because God has not made a way for them to be saved, but because of their unwillingness to come to Christ as Savior. The issue is individual choice, not inability. The apostle John said, “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God” (John 3:18). Jesus, speaking to unsaved persons, said, “You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; and you are unwilling to come to Me so that you may have life” (John 5:39-40). Jesus said the Holy Spirit convicts everyone of sin (John 16:8), particularly the sin of unbelief, “because they do not believe in Me” (John 16:9). There is only one sin that keeps a person out of heaven, and that is the sin of unbelief; of rejecting Jesus as the only Savior. Apparently unbelievers may resist the Holy Spirit, as Stephen said in his sermon, “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit” (Acts 7:51a). Scripture reveals that “God is now declaring to men that all people everywhere should repent” (Acts 17:30). This means they must not trust in themselves or any system of good works to save, but must trust in Christ, and Christ alone to save. Faith does not save. Christ saves. Faith is the non-meritorious instrument by which we receive eternal life. The Strict-Calvinist believes Christ died only for the elect (Matt 1:21; John 10:15), and only the elect are savable. The Bible teaches that Christ died for everyone (John 3:16; Heb 2:9; 1 John 2:2); therefore, everyone is savable. Paul said, “For the grace of God has appeared, bringing salvation to all men” (Tit 2:11), and that God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4). Peter stated, “The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). Anyone can be saved by believing the gospel message “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Jesus is Free from Sin Concerning total depravity and the transmission of original sin, Jesus is the sole exception, for Mary's virgin conception (Isa 7:14; Luke 1:30-35) meant Jesus was not born with the taint of original sin. Being free from original sin, Jesus also had no sin nature. Furthermore, Jesus lived His entire life and committed no personal sin. Scripture reveals Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 2:22), and in whom “there is no sin” (1 John 3:5). His sinless life qualified Him to die a substitutionary death in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Jesus died for everyone and paid the penalty for our sin (John 3:16; Heb 2:9; 1 John 2:2). Though His death is sufficient for all to be saved (unlimited atonement), the benefits of the cross are applied only to those who believe in Him, which includes forgiveness of sins (Acts 10:43; Eph 1:7), the gift of righteousness (Rom 5:17; Phil 3:9), and eternal life (John 10:28). Dr. Steven R. Cook [1] Charles Caldwell Ryrie, Basic Theology, 253. [2] Benjamin B. Warfield, The Plan of Salvation: Five Lectures (Philadelphia: Presbyterian Board of Publication, 1915), 44. [3] John M. Frame, Salvation Belongs to the Lord: An Introduction to Systematic Theology (Phillipsburg, NJ: P&R Publishing, 2006), 112. [4] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs (Wheaton, IL: Tyndale House, 1993), 84. [5] Wayne A. Grudem, Systematic Theology (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 702. [6] John MacArthur, The MacArthur New Testament Commentary on Ephesians (Chicago, Ill. Moody Press, 1986), 98. [7] Ibid., 101. [8] John F. Walvoord, The Holy Spirit (Grand Rapids, Mich. Zondervan Publishing, 1977), 132. [9] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 338. [10] Charles C. Ryrie, Basic Theology (Chicago, IL: Moody Press, 1999), 377.

god jesus christ lord bible house england law holy spirit failure gardens acts plan sin scripture salvation savior lesson seed scriptures rom cor mankind gal heb regeneration notable lord god grand rapids prov eph ill relative packer my father jer publication god john john piper tit calvinists john macarthur reformers total depravity biblical view sproul holy spirit acts eccl warfield soteriology wayne grudem god gen ibid john frame me john god isa r publishing succinctly moody press moody handbook john f walvoord john m frame benjamin b warfield wayne a grudem charles c ryrie

Psalm 148:7-13 - All Creation Praises the LORD

Play Episode Listen Later Apr 18, 2024 4:56

7 Praise the LORD from the earth, You great sea creatures and all the depths; 8 Fire and hail, snow and clouds; Stormy wind, fulfilling His word; 9 Mountains and all hills; Fruitful trees and all cedars; 10 Beasts and all cattle; Creeping things and flying fowl; 11 Kings of the earth and all peoples; Princes and all judges of the earth; 12 Both young men and maidens; Old men and children. 13 Let them praise the name of the LORD, For His name alone is exalted; His glory is above the earth and heaven. Psalm 148 is a psalm of purest praise. It is right in the middle of the five “Hallelujah Psalms” that concludes the Book of Psalms. It is the mountain peak of delightful and joyful praise. The word "praise" is used thirteen times in these fourteen verses. This beautiful praise psalm calls upon all of God's wonderful creation to give praise to the LORD. Years ago, I heard the statement, “When the praises go up, the blessings come down!” This no doubt is true because when we send up our praise to our great and good God in heaven, we are acknowledging that we are His and everything we experience and enjoy on planet earth comes from Him. James 1:17 reminds us that: “Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning.” When we praise the LORD, we are also acknowledging that He is LORD and sovereign over all the earth. Every breath we breathe, and every time our heart beats it is because He gives us our very life and existence. When we are thankful and grateful and take the time to give the LORD the glory and honor that He alone is worthy of with our praise, He takes pleasure in it and desires to give us more blessings! God doesn't have to send judgment upon us or our country, all He has to do is to withhold His blessings and we are in deep trouble. A day of judgment is coming for America if we don't repent of our national and personal sins, but it is obvious that already the LORD's hand of blessing is quickly disappearing! In the Bible when God's judgement fell, a flood covered the whole earth and only eight people survives with a few animals. When God sent His judgement, fire from heaven fell on the cities of Sodom and Gomorrah and they disappeared. Yes, it is time for all the earth to turn away from our pride and selfish greedy pursuits and remember where the real blessings of life come from! Psalm 148 is a call for this kind of praise! In verses 1-6, the heavens praise the LORD. Now in verses 7-13, the earth is called upon to praise the LORD! The sea creatures from the ocean depths head the list (Psalm 104:6; Gen. 1:21), followed by the demonstrations of God's power in the atmosphere (Psalm 107:25). "Fire" in verse 8 is probably lightning, although some opt for volcanic disturbances. Lightning often accompanied hailstorms in the Holy Land. To us, the storms are unpredictable and seem out of control as they do extensive damage, but we are assured that they are accomplishing God's will. The psalmist then moved from the sea and atmosphere into the land where God placed trees for food and trees for building, wild animals and domestic animals, small creatures ("creeping things"), and birds. But men and women are the highest creatures in God's creation, because they were made in the image of God (Gen. 1:26-28). If any of God's creation has good reason to praise the Lord, it is mankind, because we have the privilege of knowing God more intimately, and we have the promise of one day being like Christ. Angels rejoice when sinners are saved, but they cannot experience the grace of God (Luke 15:7, 10). We wonder how many world leaders take time to thank and praise God (v. 11). Whether we are male or female, young or old, famous or unknown, we can all know the LORD and praise His great name. We know Him by best by His name Jesus! What a privilege to be a child of the King! God bless!

Soteriology Lesson42 - The Meaning of Sin

Play Episode Listen Later Apr 7, 2024 61:50

Our salvation is necessary because of the problem of sin. The word sin is found throughout Scripture, and both the Hebrew and Greek share the same basic meaning. The Hebrew word chata (חָטָא) means “to miss the target, or to lose the way,”[1] and the Greek word hamartanō (ἁμαρτάνω) is defined as “miss the mark, err, or do wrong.”[2] In Judges 20:16 the Hebrew word is used of skilled soldiers who do not miss their target, and in Proverbs 19:2 of a man who hurries and misses his way.[3] Sin is when we transgress God's law and depart from His intended path.[4] The apostle John states, “Everyone who practices sin also practices lawlessness; and sin is lawlessness” (1 John 3:4). Sin is a failure to conform to the holy character of God, a deviation from His righteous will. Divine laws are a reflection of the righteousness of God. The righteousness of God may be defined as the intrinsic, immutable, moral perfection of God, from which He commands all things, in heaven and earth, and declares as good that which conforms to His righteousness and as evil that which deviates. God's character is the basis upon which all just laws derive; either divine laws from God Himself or human laws which conform to His righteousness.[5] Merrill F. Unger states: "The underlying idea of sin is that of law and of a lawgiver. The lawgiver is God. Hence sin is everything in the disposition and purpose and conduct of God's moral creatures that is contrary to the expressed will of God (Rom 3:20; 4:15; 7:7; Jam 4:12, 17). The sinfulness of sin lies in the fact that it is against God, even when the wrong we do is to others or ourselves (Gen 39:9; Psa 51:4)."[6] Robert B. Thieme Jr. states: "Man's sin is disobedience to, or falling away from, God's perfect standard and expressed will. Regardless of the sinner's action or intent, all sin is ultimately directed against God (Gen 39:9; Psa 51:4). The temptation for sin comes from the sin nature, but only when volition consents is the sin committed. Knowingly or unknowingly, man transgresses divine standards because he wills to do so."[7] The First Sin God is sovereign and permits sin, but is never the author of it. Sin is the expression of a creaturely will that is set against God. The first sin occurred in heaven, by Lucifer, an angel of the class of cherubim. Scripture reveals that Lucifer “had the seal of perfection, and was full of wisdom and perfect in beauty” (Ezek 28:12). Lucifer personally served in the presence of God (Ezek 28:13-14), until he sinned. God said of him, “You were blameless in your ways from the day you were created until unrighteousness was found in you” (Ezek 28:15). Being the first creature to fall away from God, his sin was purely volitional and self-actuated, as there was no temptation or sin apart from the first sin he committed. And the first sin he committed was a mental attitude sin, as God says of him, “You were internally filled with violence, and you sinned” (Ezek 28:16). Satan's violence was connected with his pride, as the Lord states, “Your heart was lifted up because of your beauty; you corrupted your wisdom by reason of your splendor” (Ezek 28:17). Satan is brilliant in mind and appearance, but his pride is his weakness, as it corrupts his ability to reason. And Satan, having an inflated sense of himself, thought he could be God, and sought to usurp the Lord's place over the creation (Isa 14:12-14). Satan also convinced a third of the angels to follow him in his rebellion (Rev 12:4, 7). Satan operates from a base of power, which takes priority over all else. And he will employ reason to the degree that it accommodates his power; however, if his power is threatened, he will abandon reason and resort to lies, manipulation, and brute force if needed. The Fall of Humanity Satan's kingdom of darkness was expanded to include the earth when he persuaded Adam and Eve to follow him rather than God (Gen 3:1-8). The first human sin occurred in the Garden of Eden. God had warned Adam and Eve, saying, “from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die” (Gen 2:17). The warning was that if they disobeyed God, on that very day, they would die. When Satan came into the Garden of Eden, he engaged Eve through discussion, posing a question, “Indeed, has God said, ‘You shall not eat from any tree of the garden?'” (Gen 3:1), and after hearing Eve's reply (Gen 3:2-3), Satan responded, “You surely will not die! For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil” (Gen 3:4-5). Of course, this was a bold lie, and Eve, rather than trust the Lord, trusted Satan, and “she took from its fruit and ate; and she gave also to her husband with her, and he ate” (Gen 3:6). Adam and Eve experienced spiritual death at the moment they disobeyed God (Gen 3:7). Though both sinned, Adam's act of disobedience was greater than Eve's because he was the spiritual head of the marriage, and whereas Eve was deceived (1 Tim 2:14), Adam was not deceived. Because of Adam's disobedience, sin and death were introduced into the human race (Gen 3:1-7; Rom 5:12, 18-19; 1 Cor 15:22). At the time of the fall (Gen 3:1-6), the first humans—God's theocratic administrators (Gen 1:26-28)—gave Satan the title deed to the earth (Luke 4:6). This explains why Jesus referred to Satan as “the ruler of this world” (John 12:31; 14:30; 16:11). And other passages of Scripture call Satan “the god of this world” (2 Cor 4:4), and “the prince of the power of the air” (Eph 2:2), informing us “that the whole world lies in the power of the evil one” (1 John 5:19). Satan rules by deception, oppression, and enslavement. Scripture reveals he has “weakened the nations” (Isa 14:12), and currently “deceives the whole world” (Rev 12:9; cf. Rev 20:3). And because he is a finite creature, he relies on others—fallen angels and people—to help him advance his kosmos world-system (1 John 2:15-16), a philosophical and moral structure that is inherently and systemically corrupt, hostile to God, and completely opposed to anything divine. As Christians living in Satan's world system, who still retain our sinful flesh (Rom 6:6; 13:14; Gal 5:17, 19; Eph 4:22; Col 3:9), we are constantly tempted to sin and act contrary to the character and will of God. The sin we commit may be mental, verbal, or physical. It may be private or public, impacting one or many, with short or lasting results. Below are biblical examples of sin: Adam and Eve disobeyed the command not to eat the fruit from “the tree of the knowledge of good and evil” (Gen 2:15-17; 3:1-7). Lot's daughters got him drunk and had sex with him (Gen 19:30-38). Aaron led the Israelites to worship an idol (Ex 32:1-6). Moses struck the rock when the Lord told him to speak to it (Num 20:8-12). Samson slept with prostitutes (Judg 16:1-4). David had an affair with Bathsheba and had her husband, Uriah, murdered (2 Sam 11:1-21). Solomon worshiped idols (1 Ki 11:1-10). James and John (nicknamed Boanerges, or “Sons of Thunder”; Mark 3:17) wanted to call fire down from heaven to kill the residents of a Samaritan city (Luke 9:51-55). The mother of James and John requested special treatment for her sons, that they might have a place of prominence seated on thrones to the right and left of Jesus (Matt 20:20-21). This upset the other disciples (Matt 20:24). The disciples argued amongst themselves as to who was greatest in the kingdom (Luke 9:46). Peter tried to prevent Jesus from going to the cross (Matt 16:21-23). Peter publicly denied the Lord three times (Matt 26:34-35; 69-75). The Christians at Corinth engaged in quarrels (1 Cor 1:11), jealousy and strife (1 Cor 3:1-3), fornication (1 Cor. 5:1-2), selfishness and drunkenness (1 Cor 11:21). Peter engaged in hypocrisy and was publicly rebuked by Paul (Gal. 2:11-14). The Apostle John twice worshipped an angel and was rebuked for it (Rev 19:10; 22:8-9). The above list is a just a sampling of sins in the Bible. Biblically, every person is a sinner in God's sight (1 Ki 8:46; Prov 20:9; Isa 53:6; Rom 3:9-10; 23; 5:12, 18-19). Jesus is the single exception. Jesus, because of His divine nature (John 1:1, 14; Col 2:9), and the virgin conception (Isa 7:14; Luke 1:30-35), is the only person ever born without sin and who committed no sin (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5). His perfect humanity and sinless life qualified Him to go to the cross and die in our place. Sin separates us from God and renders us helpless to merit God's approval. We are helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit before God (Isa 64:6; Eph 2:8-9; Tit 3:5). We cannot save ourselves any more than we can jump across the Grand Canyon or throw rocks and hit the moon. Sadly, many people buy into the lie that they can help save themselves by doing good works. The biblical teaching is that salvation is never based on good works or adherence to law, but by grace alone, through faith alone, in Christ alone (John 3:16; 14:6; Acts 4:12; 16:31). Scripture states, we are “not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16; cf. Rom 3:20, 28), for “if righteousness comes through the Law, then Christ died needlessly” (Gal 2:21). According to Norman Geisler, “Sin is the precondition for salvation; salvation isn't necessary unless there are sinners in need of being saved. As to the origin of salvation, there is universal agreement among orthodox theologians: God is the author of our salvation, for whereas human sin originated with human beings on earth, salvation originated with God in heaven.”[8] And according to Robert Lightner, “The Bible is explicit about the condition of all who have not been born again. They are lost (Luke 19:10), condemned (John 3:18), under God's wrath (John 3:36), dead in trespasses and sin (Eph 2:1), having no hope, and without God in the world (Eph 2:12), and unrighteous (Rom 1:19-32).”[9] It matters little what people think of themselves. God provides the only true estimation of people, and His Word declares that we are utterly lost in sin and helpless to save ourselves. According to Lewis Chafer: "The greatest problem for the infinite God was to provide the reconciliation of the cross: the greatest problem for man is simply to believe the record in its fulness. To reject the Savior is not only to refuse the gracious love of God, but is to elect, so far as one can do, to remain under the full guilt of every sin as though no Savior had been provided, or no sacrifice had been made. No more terrible sin can be conceived of than the sin of rejecting Christ."[10] Salvation from Sin and its Consequences Eternal salvation is available to us because Jesus went to the cross and died in our place and bore the punishment that rightfully belongs to us. God is holy, and we are guilty sinners who stand condemned before Him, contaminated by sin and utterly helpless to change our fallen condition (Rom 5:6-8). But God is love (1 John 4:8), and He loves us so much that He sent His Son into the world to pay the sin debt we cannot pay. We're told that “God sent His only begotten Son into the world so that we might live through Him” (1 John 4:9). And because of Jesus' death on the cross, God “canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:14). Jesus paid our sin debt in full, “For Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18a). There's nothing for us to add to Jesus' work on the cross. The sole condition of salvation is to believe in Christ as our Savior. The good news is that Jesus died for us, was buried, and rose again on the third day (1 Cor 15:3-4). Salvation is not Jesus plus anything we do. It's Jesus alone. He saves. Our contribution to the cross was sin and death, as Jesus took our sin upon Himself and died in our place. Salvation is never what we do for God; rather, it's what He's done for us through the cross of Christ. That's all. It's a gift that is received by faith alone in Christ alone, for “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). And God's gift is available to everyone, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16). The matter is simple: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). Dr. Steven R. Cook [1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament, 305. [2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 49. [3] G. Herbert Livingston, “638 חָטָא,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 277. [4] Other Hebrew and Greek words related to sin include: evil (רָע ra – Gen 3:5), wicked (רָשָׁע rasha – Prov 15:9), rebel (מָרָה marah – Deut 1:26), transgress (פָּשַׁע pasha – Isa 1:2), iniquity (עָוֹן avon – Isa 53:6), error (שָׁגָה shagah – Lev 4:13), guilt (אָשַׁם asham – Lev 4:22), go astray (תָּעָה taah – Psa 58:3), sin (ἁμαρτία hamartia – 1 Cor 15:3), bad (κακός kakos – Rom 12:17), evil (πονηρός poneros – Matt 7:11), ungodly (ἀσεβής asebes – Rom 4:5), guilty (ἔνοχος enochos – 1 Cor 11:27), unrighteousness (ἀδικία adikia – Rom 1:18), lawless (ἄνομος anomos – 1 Tim 1:9), transgression (παράβασις parabasis – Gal 3:19), ignorance (ἀγνοέω agnoeo – Acts 17:23), go astray (πλανάω planao – 1 Pet 2:25), trespass (παράπτωμα paraptoma – Rom 5:15), and hypocrisy (ὑπόκρισις hupokrisis – 1 Tim 4:2). [5] If there is no God, then there is no absolute standard for right and wrong and we are left with arbitrary laws based on manufactured values. [6] Merrill F. Unger, “Sin,” The New Unger's Bible Dictionary, 1198. [7] Robert B. Thieme, Jr. “Personal Sin”, Thieme's Bible Doctrine Dictionary, 196. [8] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 181. [9] Robert P. Lightner, Handbook of Evangelical Theology, 188. [10] Lewis Sperry Chafer, Salvation, 52–53.

Soteriology Lesson 41 - Biblical Meaning of Repentance

Play Episode Listen Later Mar 31, 2024 79:40

In the OT, the word repent translates the Hebrew verb nacham (נָחַם) which commonly means “to comfort…to find consolation, regret…to be sorry, come to regret something…to console oneself.”[1] This speaks of one's mental attitude, and was used of people (Gen 24:67; 27:42) and God (Gen 6:6; Deut 32:36). However, nacham also means to “change one's mind,”[2] and was used of the Lord who changed His mind about some action He was going to take. For example, Moses wrote, “So the LORD changed His mind [nacham] about the harm which He said He would do to His people” (Ex 32:14). In this way, nacham corresponds to the Greek word metanoeō (μετανοέω), which means to “change one's mind.”[3] The word repent also translates the Hebrew verb shub (שׁוּב), which means to “turn; return, go back…revert; turn back.”[4] The word is used of an Israelite who restores a lost oxen or sheep to a fellow countryman (Deut 22:1-2), or returns a cloak to a poor man (Deut 24:12-13). The word is also used of God's people responding positively to His discipline and returning to Him in obedience (Deut 30:2-3, 9-10). Sometimes shub and nacham are used together, such as when God told Jeremiah, “if that nation against which I have spoken turns [shub] from its evil, I will relent [nacham] concerning the calamity I planned to bring on it” (Jer 18:8). Jonah recorded something similar concerning the Ninevites, saying, “When God saw their deeds, that they turned [shub] from their wicked way, then God relented [nacham] concerning the calamity which He had declared He would bring upon them. And He did not do it” (Jonah 3:10). In these passages, repentance is national and refers to a collective change of mind by the leadership and citizenry that leads to a cooperative change in behavior, a turning from evil that spares them God's wrath. The salvation given to the Ninevites (i.e., Assyrians) was national and temporary. The Assyrians eventually returned to their evil practices and destroyed Israel nearly 37 years later in 722 B.C. This shows that the repentance of one generation is merely the repentance of one generation, and that believing and humble parents does not guarantee believing and humble children. Eventually, God would destroy the Assyrians in 612 B.C. Repentance for the Unsaved For the unsaved who are destined for the lake of fire, repentance is necessary concerning salvation if one understands it to mean having a change of mind that salvation is obtained solely in Christ. Unbelievers cannot stop sinning, which means they cannot save themselves, and their good works have no saving merit (Isa 64:6; Gal 2:16; Eph 2:8-9; Tit 3:5). The lost need to understand that salvation is 100% in Christ alone. Peter said, “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12). And when the Philippian Jailer asked Paul and Silas, “Sirs, what must I do to be saved?” (Acts 16:30), the simple reply was given, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). The gospel is simple. It means believing in the One who died for our sins, was buried, and raised again on the third day, as Scripture teaches (1 Cor 15:3-4). And salvation is by grace alone, through faith alone, in Christ alone (John 3:16), and not by any human effort (Eph 2:8-9; Tit 3:5), for “the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom 4:5). For Christians, turning from a life of sin and producing good works should follow salvation (Eph 2:10; Gal 6:10), but they are never a condition of it. Arnold Fruchtenbaum states, “When the term ‘repentance' is used as a synonym for faith…it is a condition for salvation. For example, one has to change one's mind about who the Messiah is in order to be saved. So if repentance is meant as a synonym for belief, then yes, repentance is necessary for salvation.”[5] Robert B. Thieme Jr., states, “Salvation repentance occurs when the unbeliever hears the Gospel, understands it, and makes a decision to accept Christ's saving work (Luke 13:3, 5; Acts 17:30; 2 Pet 3:9). Believing in the Gospel message and repenting inherently operate together (Acts 20:21; Mark 1:14–15).”[6] According to Charles Ryrie: "Is repentance a condition for receiving eternal life? Yes, if it is repentance or changing one's mind about Jesus Christ. No, if it means to be sorry for sin or even to resolve to turn from sin, for these things will not save. Is repentance of sin a precondition to faith? No, though a sense of sin and the desire to turn from it may be used by the Spirit to direct someone to the Savior and His salvation. Repentance may prepare the way for faith, but it is faith that saves, not repentance (unless repentance is understood as a synonym for faith or changing one's mind about Christ)."[7] When people hear God's Word accurately taught, it challenges them to change their mind about God and themselves. Paul, when speaking to the elders of the church at Ephesus spoke of “testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ” (Acts 20:21). Concerning this verse, J. Dwight Pentecost notes, “A change of attitude toward the revealed truth of God that produced a faith toward the Lord Jesus Christ was the substance of Paul's teaching there before the Ephesian elders.”[8] Should Fruit Follow in a New Believer? Should we expect to see a change in one's values and behavior after being born again? Yes. We should expect to see a change in behavior. John the Baptist told his hearers, “Therefore bear fruit in keeping with repentance” (Matt 3:8). And Paul's message to the Gentiles was “that they should repent and turn to God, performing deeds appropriate to repentance” (Acts 26:20). Ryrie notes, “Certainly when one changes his mind about Christ and receives Him as Savior, changes will follow in his life. All believers will bear fruit, so changes will follow.”[9] Zane Hodges states: "Of course, there is every reason to believe that there will be good works in the life of each believer in Christ. The idea that one may believe in Him and live for years totally unaffected by the amazing miracle of regeneration, or by the instruction and/or discipline of God his heavenly Father, is a fantastic notion—even bizarre. I reject it categorically."[10] Such fruit in the life of believers assumes positive volition and takes time. Sometimes the fruit of the new life is invisible to others, as God works in the hearts of His children to lead them into right thinking and values that conform to His character and directives. Sometimes fruit is invisible, being merely a mental activity (Rom 12:1-2), in which believers know certain things to be true based on God's revelation, such as God being the One who created the universe (Gen 1:1), or claiming promises that stabilize the soul in the midst of adversity (Isa 26:3; Phil 4:6-9). Other times fruit is visible, such as when believers act in conformity with God's directives, speaking the truth in love (Eph 4:15), learning God's Word (2 Tim 2:15; 3:16-17), walking by faith (2 Cor 5:7; Heb 10:38), and advancing to spiritual maturity (Heb 6:1). When believers operate in carnality, this will produce sin and make them indistinguishable from unbelievers (Col 3:1-3), as they produce the fruit of the flesh (Gal 5:16-21). If such believers fail to confess their sin (1 John 1:9) and resume their walk with the Lord (Gal 5:16), they will fall into divine discipline (Heb 12:6), suffer loss of reward (1 Cor 3:10-15; 2 John 1:8), and may even die the sin unto death (1 Cor 11:30; 1 John 5:16). Repentance for God's Children God commands His people to walk in His righteous ways, obeying Him and doing His will. A command implies intelligence to understand and volition to obey. It also implies that one has the capacity to refuse the command and turn away from God's will. It is possible for a righteous person to turn to a life of iniquity. Ezekiel warned about this on several occasions, saying, “When the righteous turns [shub] from his righteousness and commits iniquity, then he shall die in it” (Ezek 33:18; cf., Ezek 3:20, 18:24, 26). The Hebrew verb shub (שׁוּב), translated turn, here refers to the believer who “turns from his righteousness and commits iniquity” (Ezek 33:18a). That is, the believer changes his mind about living righteously and decides to pursue sin. The prophet warns that the righteous who turn to a lifestyle of iniquity will face God's punishment, perhaps even to the point of death, saying, “he shall die in it” (Ezek 33:18b). Repentance is also used of Christians who are operating in a state of carnality and walking according to Satan's world system. For example, the Christians living in Ephesus were commanded by the Lord Jesus, “remember from where you have fallen, and repent and do the deeds you did at first” (Rev 2:5). Failure for Christians to repent of their carnality means they are subject to divine discipline. The Lord Jesus told Christians in Laodicea, “Those whom I love, I reprove and discipline; therefore be zealous and repent” (Rev 3:19). In these cases, repentance means prioritizing God and His Word and submitting to His authority and pursuing a life of righteousness as God expects. The believer who does this will be devoted to learning Scripture (2 Tim 2:15; 1 Pet 2:2), walking by faith (2 Cor 5:7; Heb 10:38), being filled with the Spirit (Eph 5:18), walking in the Spirit (Gal 5:16), and will manifest the fruit of the Spirit (Gal 5:22-23), secure rewards for eternity (1 Cor 3:10-15; 2 John 1:8), be a blessing to others (Matt 5:16; Gal 6:10), and glorify the Lord (1 Cor 10:31; 2 Cor 9:13). This is how believers should live. Does Sorrow Accompany Repentance? Is there sorrow that leads to repentance? Yes, there can be true sorrow that leads to repentance. In his second letter to the Corinthians, Paul said, “the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death” (2 Cor 7:10). Though sorrow may lead to repentance, it does not always do so, as “the sorrow of the world produces death” and not salvation (2 Cor 7:10b). That is, one may be sorrowful, and yet never turn to Christ. Judas, when he betrayed Christ, “felt remorse” for his actions (Matt 27:3), and then “went away and hanged himself” (Matt 27:5). Fruchtenbaum notes, “Sorrow may accompany repentance, but the word itself does not mean ‘sorrow.' It simply means ‘to change one's mind' (Acts 8:22; 11:18; 20:21; 26:20; Heb 6:1, 6; 12:17; Rev 9:20).”[11] He further states, “If repentance is used merely as a synonym for believing in the Messiah—the way the Bible uses it—only in that sense is it truly a condition for salvation. But if—as some groups use it—repentance means ‘to feel sorry for one's sins,' then it indeed becomes a false addition to salvation.”[12] Concerning 2 Corinthians 7:10, Lewis Chafer states: "The common practice of reading into this word the thought of sorrow and heart-anguish is responsible for much confusion in the field of Soteriology. There is no reason why sorrow should not accompany repentance or lead on to repentance, but the sorrow, whatever it may be, is not repentance. In 2 Corinthians 7:10, it is said that “godly sorrow worketh repentance,” that is, it leads on to repentance; but the sorrow is not to be mistaken for the change of mind which it may serve to produce."[13] Dwight Pentecost adds: "You will observe from that verse that sorrow and repentance are not the same at all. Sorrow does its work, and when sorrow has done its work the product of sorrow is repentance and the product of the change of mind is salvation. The Apostle, then, has set up a progression: sorrow, repentance, and salvation. But the sorrow is not repentance, and the repentance is not salvation…Such a sorrow is not repentance, and we will miss the important teaching of the Word of God unless we are clear on the Scriptural concept that, in the Word of God, repentance is a change of mind."[14] Repentance (a change of mind) and faith are like two sides of the same coin where one assumes the other. Lewis Chafer states, “It is asserted that repentance, which is a change of mind, enters of necessity into the very act of believing on Christ, since one cannot turn to Christ from other objects of confidence without that change of mind.”[15]Charles Ryrie adds: "What kind of repentance saves? Not a sorrow for sins or even a sorrow that results in a cleaning up of one's life. People who reform have repented; that is, they have changed their minds about their past lives, but that kind of repentance, albeit genuine, does not of itself save them. The only kind of repentance that saves is a change of mind about Jesus Christ. People can weep; people can resolve to turn from their past sins; but those things in themselves cannot save. The only kind of repentance that saves anyone, anywhere, anytime is a change of mind about Jesus Christ."[16] Joseph Dillow notes: "Is repentance necessary for personal salvation? It depends upon what one means by “repentance.” If it means turn from sin and submit to the Lordship of Christ, it is not necessary. But…if repentance means to admit that one is guilty and needs a Savior from sin, of course repentance is necessary. This is clearly taught in the Gospel of John (John 16:8-9) where we are told that the Holy Spirit convicts the world of sin. That means He brings them to a sense that they are wrong, they are guilty, and they need a Savior. That is repentance. No one comes to the Lamb of God who takes away sin (John 1:29), if he is not convinced that he is guilty and needs a Savior to take away his sin."[17] In summary, the term “repent” is derived from the Hebrew word “nacham” and the Greek word “metanoeō,” both meaning “to change one's mind.” The term is employed both of people (Ex 13:17) and God (Ex 32:14; Jonah 3:10). Repentance, in the context of salvation, signifies a shift in mindset that recognizes Christ as the sole means of salvation. This understanding aligns with the gospel message of salvation by grace alone, through faith alone, in Christ alone, and not by works (Rom 4:4-5; Gal 2:16; Eph 2:8-9). Repentance in salvation entails a recognition that God is holy, we are sinful, we cannot save ourselves, and we need a Savior. When one repents, they will believe the gospel message that Christ died for their sins, was buried, and resurrected on the third day (1 Cor 15:3-4), and will trust in Christ alone as their Savior (Acts 4:12; 16:31). Dr. Steven R. Cook [1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament, 688–689. [2] William D. Mounce, Mounce's Complete Expository Dictionary of Old & New Testament Words, 993. [3] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 640. [4] Willem VanGemeren, ed., New International Dictionary of Old Testament Theology & Exegesis (Grand Rapids, MI: Zondervan Publishing House, 1997), 55. [5] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, ed. Christiane Jurik, Second Edition. (San Antonio, TX: Ariel Ministries, 2016), 91. [6] Robert B. Thieme, Jr. “Repentance”, Thieme's Bible Doctrine Dictionary, 218. [7] Charles Caldwell Ryrie, So Great Salvation: What It Means to Believe in Jesus Christ (Chicago: Moody Press, 1997), 89–90. [8] J. Dwight Pentecost, Things Which Become Sound Doctrine, 64. [9] Charles Caldwell Ryrie, So Great Salvation: What It Means to Believe in Jesus Christ, 89. [10] Zane C. Hodges, A Free Grace Primer: The Hungry Inherit, The Gospel Under Siege, Grace in Eclipse, ed. Robert N. Wilkin (Denton, TX: Grace Evangelical Society, 2011), 274. [11] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, 92. [12] Ibid., 92. [13] Lewis Sperry Chafer, Systematic Theology, 372. [14] J. Dwight Pentecost, Things Which Become Sound Doctrine, 63. [15] Ibid., 378. [16] Charles Caldwell Ryrie, So Great Salvation, 85. [17] Joseph C. Dillow, Final Destiny: The Future Reign of the Servant Kings.

god jesus christ father lord israel bible spirit gospel christians holy spirit failure satan acts scripture greek salvation corinthians jews savior lesson rev old testament lamb galatians repentance new testament believing judas san antonio apostles john the baptist hebrew gentiles ot col israelites rom cor sorrow his word ephesus eclipse gal heb laodicea eph lordship jer scriptural deut ephesian tit unbelievers systematic theology second edition assyrians sirs ezek ninevites soteriology new believers god gen thieme philippian jailer ibid spirit gal spirit eph gospel of john john mounce god ex old testament theology biblical meaning so great salvation other early christian literature arnold g fruchtenbaum

Soteriology Lesson 36 - The Imputation of God's Righteousness