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Study the Bible Line by Line. Make sure your preaching respects the word patterns in the text. These are key lessons learned from Dr. Walter C. Kaiser, Old Testament scholar and Seminary President, author of 95 books and counting! The Tru316 Foundation (www.Tru316.com) is the home of The Eden Podcast with Bruce C. E. Fleming where we “true” the verse of Genesis 3:16. The Tru316 Message is that “God didn't curse Eve (or Adam) or limit woman in any way.” Once Genesis 3:16 is made clear the other passages on women and men become clear too. You are encouraged to access the episodes of Seasons 1-11 of The Eden Podcast for teaching on the seven key passages on women and men. Are you a reader? We invite you to get from Amazon the four books by Bruce C. E. Fleming in The Eden Book Series (Tru316.com/trubooks). Would you like to support the work of the Tru316 Foundation? You can become a Tru Partner here: www.Tru316.com/partner
Dr. Kaiser is author of "The Promise Plan of God," "Introduction to Biblical Hermeneutics" and more than 90 other books. He is President Emeritus and Distinguished Professor of Old Testament and Ethics at Gordon-Conwell Theological Seminary in Hamilton, MA. Dr. Kaiser personally encouraged Joy Fleming to continue in her theological studies and endorsed her book, "Man and Woman in Biblical Unity, Theology from Genesis 2-3." This is Part One of our long form interview for The Eden Podcast in which Joy and Bruce and Dr. Kaiser explore his Faith Story and much more. The Tru316 Foundation (www.Tru316.com) is the home of The Eden Podcast with Bruce C. E. Fleming where we “true” the verse of Genesis 3:16. The Tru316 Message is that “God didn't curse Eve (or Adam) or limit woman in any way.” Once Genesis 3:16 is made clear the other passages on women and men become clear too. You are encouraged to access the episodes of Seasons 1-11 of The Eden Podcast for teaching on the seven key passages on women and men. Are you a reader? We invite you to get from Amazon the four books by Bruce C. E. Fleming in The Eden Book Series (Tru316.com/trubooks). Would you like to support the work of the Tru316 Foundation? You can become a Tru Partner here: www.Tru316.com/partner
Bruce C. E. Fleming went to the University of Strasbourg France for his PhD studies after his MDiv and ThM were at Trinity Evangelical Divinity School under John Stott, Paul Little and Walter C Kaiser. He is a former academic Dean and professor of Practical Theology at FATEB in French speaking Africa. And host of The Eden Podcast. Book link: https://www.amazon.com/Beyond-Eden-Ephesians-5-6-Submitting/dp/0972575936 YouTube: https://www.youtube.com/@tru316 Website: https://tru316.com/ --- Support this podcast: https://podcasters.spotify.com/pod/show/zach-miller743/support
A preacher walks into a church. A church member asks him, "Can you please preach on worship." The preacher says, "Sure. I've got a great sermon on John 4:24, 'Worship in Spirit and in Truth'.". The church member says, "No, that wouldn't do. The last three preachers preached on that same verse. Do you have something else?" The preacher thought for a while and said, "Nope. I've got nothing." With today's book, you will know how other books in the Bible, verses other than John 4:24, speak on worship.
This episode tackles the topical sermon.Show Notes:The Topical Sermon I. A DescriptionThe name defines it. It is a sermon built around a topic.In a topical sermon, the divisions of the sermon must be invented by the preacher, based upon his knowledge of the subject throughout the whole Bible. This does not mean the sermon will not be biblical, but it does limit the divisions of the sermon to what the preacher knows about the subject. The divisions of the topical sermon will derive from the subject.The preacher must gather what the Bible teaches about the subject and then he must organize that data into a logical presentation. II. The AdvantagesThe topical sermon allows for the full treatment of a subject as it is dealt with by the entirety of Scripture. (I.E. Doctrine, biographical sketches, particular subjects such as fear, love, peace, etc.)The topical sermon allows the preacher unlimited use of his skills of inventiveness and oratory.Topical sermons are generally easier to prepare than any other variety of sermons.III. The DisadvantagesThe topical sermon is too easily colored by the preacher's personal views and prejudices.Topical sermons are usually too general in their scope.The topical sermon presents too narrow a field of truth.The preacher's interests, knowledge, and experience hold the scope of the subjects, which are treated, captive.Often, the divisions of the sermon become mere links in a chain. The number and order of the divisions are dictated in a purely arbitrary fashion. The number of points in most topical sermons could be reduced or enlarged without any violence being done to the sermon.Often, the preacher will approach the Bible with a subject already in mind. Walter C. Kaiser says the following about topical sermons, “The preacher should preach a topical sermon only once every five years, and then immediately repent and ask God's forgiveness!”IV. The BalanceAll of these weaknesses aside, the topical sermon does have its place.When the subject of the sermon is not adequately treated by any single passage of Scripture.When the preacher must preach on a subject in a general way. Such as, delivering a sermon on some doctrine with which the audience is unfamiliar.When preaching the plan of salvation to a group of unsaved people.When dealing with social or ethical problems that did not exist in Bible times. Although, it should be stated, that while the Bible is silent about many modern issues, there are principles in the Scripture that speak to every area of life.The preacher should beware of following into the trap of making any type of sermon his God.V. Types Of Topical SermonsThere are those that point out the various aspects of a subject. (I.E. prayer, praise, salvation, etc.)There are those that exist to state proof to support the subject. This would be a sermon built around argumentation. (I.E. Proofs of the Resurrection)There are those that illustrate the subject by using Bible incidents or biographical sketches. (I.E. Faith in Difficult Times.)There are those that order the sermon divisions to cover the subject from explanation to application.1. The subject is stated2. The subject is argued3. The subject is illustrated4. The subject is appliedThere are topical sermons that are built upon an analogy. (Analogy – pointing out the resemblance between two things.) This type of topical sermon might use a physical object to point out some truth about the subject. (I.E. The rainbow.)
Chapter 15: The Pledge1. "Oaths of Enlistment and Oaths of Office," www.history.army.mil/heml/faq/oaths.html.2. Walter C. Kaiser Jr., Toward Old Testament Ethics (Grand Rapids, MI: Zondervan Publishing Company, 1983), 76-78.3. Abraham Joshua Heschel, God in Search of Man: A Philosophy of Judaism (New York: The Noonday Press-_-Farrar, Straus and Giroux, 1955), 214.4. Luke 22:205. Eerdman's Bible Dictionary, s.v. "covenant”
Study Notes Ed Underwood Hosea: God’s Loyal Love I will heal their waywardness and love them freely (Hosea 14:4). The seventeen Books of Prophecy record the messages of the writing prophets (those whose messages are preserved in writing) God raised up to speak for him following the ministries of the prophets Elijah and Elisha. The failings of the Divided Kingdom Era prompted God to speak to Israel in the north and Judah in the south. They continued to speak to God’s people for over 400 years, including the exile to Babylonia and the return to the Promise Land. (1 Kings 12-Esther) The prophets spoke for God to His people concerning the enforcement of terms of their covenant relationship with God. Each spoke to a specific generation of Israel or Judah to enforce the conditional covenant (Mosaic) in the context of the unconditional covenants flowing from the Abrahamic Covenant. Their message can be summed up in these sentences: You are mine! (Unconditional covenants, Romans 11:29). Walk with me and I will bless you. Walk away from me and I will call you back to myself through loving discipline (Conditional covenant, Romans 9-11). Hosea’s prophetic career began near the end of a time of great economic prosperity and military success for both Israel and Judah. His primary ministry was to the northern kingdom of Israel during the reign of her greatest king, Jeroboam II. However, Assyrian influence began to strengthen under Tiglath-pileser III, who conquered Israel in 722 B.C. The reigns of Israel’s last five illegitimate kings (usurpers to the throne of the line of Jehu, 2 Kings 10:30; 15:12) were short-lived and confused. Chaos and weakness characterized these last years of the northern kingdom. Still, her people refused to heed Hosea’s warning of imminent judgment. The people were in a spiritual daze, filled with sin and idolatry. Hosea’s ministry to Israel parallels the coming ministry of Jeremiah to the southern kingdom of Judah. Like Jeremiah, Hosea relates God’s deep sorrow over the state of the people and the nation He loves. Israel is God’s silly dove (7:11) refusing to repent (4:1), and it breaks God’s heart to discipline her (chapter 11). The personal tragedy of a marital unfaithfulness becomes a powerful illustration of the greater tragedy of a nation in rebellion against her God. It’s a story of loyal love—between the prophet Hosea and his adulterous wife, Gomer, and between God and His idolatrous people, Israel. Just as Gomer breaks Hosea’s heart by playing the harlot, Israel breaks the heart of her God as she spurns His love. But unconditional love is the theme: Just as Hosea buys his wife out of slavery, God will redeem and restore His people— after a time of purifying punishment. Unconditional love keeps seeking even after it is rejected. Hosea, whose name means salvation, is a prophet from the northern kingdom of Israel, often called Ephraim because that was the dominant tribe in the north as Judah was in the south. He writes with the detail and passion of a native eyewitness to the demise of Israel. “In no prophet is the love of God more clearly demarcated and illustrated than in Hosea” (Walter C. Kaiser Jr., Toward an Old Testament Theology, p. 197). Hosea was written to encourage the adulterous northern kingdom to repent by demonstrating God’s loyal love for His people in Hosea’s marriage and his message. God passionately pursues His unfaithful people. Though His loyal love never ignores unfaithfulness (chapter 3), He never abandons nor stops pursuing the unfaithful (5:14-6:1): “The great illustration of how committed God is to His people is how He instructed Hosea to relate to his unfaithful wife. The Lord will not forsake those with whom He has joined in covenant commitment even if they become unfaithful to Him repeatedly. He will be patient with them and eventually save them (11:1-4; 14)” (Tom Constable, Hosea, p. 4). I. HOSEA’S MARRIAGE—THE GREAT ILLUSTRATION OF LOYAL LOVE: Hosea marries a woman named Gomer whose behavior is a painful, living object lesson to the prophet as God prepares him to speak words of warning and love to the northern kingdom. (1-3) Hosea: The Lord’s loyal love never stops pursuing those who are His! PROPHETIC MARRIAGE: Gomer bears Hosea three children appropriately named by God as signs to Israel. Jezreel, Lo-Ruhamah, and Lo-Ammi mean “God Scatters,” “Not Pitied,” and “Not My People.” Similarly, God will judge and scatter Israel because of her sin. (1:1-2:1) PICTURE OF ISRAEL: Gomer seeks other lovers and deserts Hosea just as Israel has sought idols and deserted God. (2:2-23) C. LOYAL LOVE: Hosea illustrates God’s love for Israel by buying or redeeming her from the slave market and restoring her. (3) II. HOSEA’S MESSAGE—THE GREAT TRUTH OF LOYAL LOVE: Because of his own painful experience, Hosea can feel some of the sorrow of God over the sinfulness of His people. Though Hosea’s love for Gomer pictures God’s love for Israel, Israel has fallen to such a depraved state that judgment is inevitable. (4-14) ISRAEL’S SPIRITUAL ADULTERY: The sins are evident. Having rejected the knowledge of God, they have spiraled into idolatry. Though judgment is imminent, God will restore His adulterous people. (4-6:3) ISRAEL’S REFUSAL TO REPENT: Even now God wants to heal and redeem them (7:1, 13), but in their arrogance and idolatry they rebel. (6:4-8:14) ISRAEL’S JUDGMENT FROM GOD: Israel will suffer dispersion, barrenness and destruction. (9-10) D. ISRAEL’S RESTORATION TO GOD God is holy (4-7) and just (8-10), but He is also loving and gracious (11-14). God must discipline, but because of His endless love, He will ultimately save and restore His wayward people. (11:18; 14:4) HOSEA AND YOU: God’s loyal love is the bedrock of a believer’s assurance that we belong to Him and his/her primary motivator to worship Him. Hosea’slifeandwritingsillustrateandteachGod’sloyalloveforthosewhobelongtoHim.God’sloyal love is the basis of our assurance as Christians. All those rightly related to God through faith in His message concerning salvation are secure in their relationship with Him. He will never revoke His promises (Romans 11:29) to Israel or to the New Testament believer (Ephesians 1:1-14; Titus 3:5). Eternal security rests in the faithfulness of God to His promise. Assurance occurs when the one who belongs to God believes he or she is secure based upon the promises and loyal love of God (1 John 5:11-13). Worship is a response to God’s loyal love from an undeserving heart (Romans 12:1-2). The Bible consistently compares worship of God to marital love, and Hosea teaches us that we’re all unfaithful “Gomers” being loved loyally by our faithful God (Ephesians 2:4-10). Messiah: Matthew 2:15 applies chapter 11, verse 1, to Christ in Egypt. Matthew quotes the second half of this verse to show that the Exodus of Israel from Egypt as a new nation was a prophetic type of Israel’s Messiah who was also called out of Egypt in His childhood. Both Israel and Christ left Palestine to take refuge in Egypt. Christ’s identification with our plight and His loving work of redemption can be seen in Hosea’s redemption of Gomer from the slave market.
Jesus took the victory lap already. Sources: • Hard Sayings of the Bible, ed. Walter C. Kaiser, Peter Davids, F. F. Bruce, Manfred Brauch (Downers Grove: IVP, 1993) • Justo Gonzalez, The Apostles' Creed for Today (Louisville: Westminster John Knox Press, 2007) • James, 1-2 Peter, 1-3 John, Jude, ed. Gerald Bray, Ancient Christian Commentary on Scripture • Scot McKnight, 1 Peter, New International Version Application Commentary (Grand Rapids: Zondervan, 2000)
We pray that students in our ministries would respond to the call of God to the nations, but how can we prepare them for the mission field while they are in college? Dick Brogden, A.G. world missionary leader and founder of Live Dead, joins us to discuss how we can prepare our students for the mission field and how we can make the most of short and mid-length trips for the benefit of our students and missionary partners. Resource of the Week: Mission in the Old Testament by Walter C. Kaiser Waiting on God by Andrew MurrayE-reader/pdf version Live Dead Devotional - Missionary God. Missionary Bible
7. Apologetics – Part One Let us turn now to a discussion of the expiatory offerings and their bearing on Jews and Christians today. To be sure, this will be the central topic of my commentary. For the sake of this next apologetic section I would like to create two imaginary groups: the Missionary and the Anti-missionary. In reality both of these groups really exist but my commentary will of necessity be structuring their respective arguments for my readers. I would like to start by citing some somewhat “standard answers” to a few “Christian” objections, here presented as the “missionaries”, concerning the sacrifices and atonement. A sample missionary question will appear first with a “standard Jewish” answer, here read as the “anti-missionaries”, following. Later in the commentary I will take my own shot at refuting the “standard” anti-missionary answers. Q: How do Jews obtain forgiveness without sacrifices? A: Forgiveness is obtained through repentance, prayer and good deeds. In Jewish practice, prayer has taken the place of sacrifices. In accordance with the words of Hosea, we render instead of bullocks the offering of our lips (Hosea 14:3) (please note: the KJV translates this somewhat differently). While dedicating the Temple, King Solomon also indicated that prayer can be used to obtain forgiveness (I Kings 8:46-50). Our prayer services are in many ways designed to parallel the sacrificial practices. For example, we have an extra service on Shabbat, to parallel the extra Shabbat offering. Q: But isn't a blood sacrifice required in order to obtain forgiveness? A: No. Although animal sacrifice is one means of obtaining forgiveness, there are non-animal offerings as well, and there are other means for obtaining forgiveness that do not involve sacrifices at all. The passage that people ordinarily cite for the notion that blood is required is Leviticus 17:11: "For the soul of the flesh is in the blood and I have assigned it for you upon the altar to provide atonement for your souls; for it is the blood that atones for the soul." But the passage that this verse comes from is not about atonement; it is about dietary laws, and the passage says only that blood is used to obtain atonement; not that blood is the only means for obtaining atonement. Leviticus 17:10-12 could be paraphrased as "Don't eat blood, because blood is used in atonement rituals; therefore, don't eat blood." 8. Apologetics – Part Two Now I would like to supply some Messianic answers to these issues posed by my imaginary missionary and his imaginary anti-missionary opponent. This time the question could feasibly be posed by either a missionary or an anti-missionary, but the answers are definitely my [missionary] answer. Q: Is there atonement without the sacrifices? And if there is atonement, is such atonement offered for both intentional and unintentional sins? Let us now turn to a discussion about the efficacy of the animal sacrifices themselves, comparing popular Christian theology against the Torah. For this section I will provide the readers with an extended quote from a work by Walter C. Kaiser, Jr. His book ‘Toward Rediscovering The Old Testament’ has proven to be invaluable in helping to uncover the truth behind this crucial topic of discussion. 8.1 Were the Old Testament sacrifices personally and objectively effective? Some anti-missionaries would readily disagree with my above statement about Yom Kippur, teaching that there is no atonement for intentional sins. A well-known anti-missionary organization by the name of Jews for Judaism agrees with the notion of atonement for intentional and unintentional sins, but the means of such atonement is radically different than the accepted missionary approach.
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