Biblical distinctives of Baptists

(Notes: The PDFs listed here are by Wm. M. Pinson Jr.© 2005; jump to materials for further study.)

Biblical Authority (Download PDF)

The Bible is the final authority in all matters of belief and practice because the Bible is inspired by God and bears the absolute authority of God Himself. Whatever the Bible affirms, Baptists accept as true. No human opinion or decree of any church group can override the Bible. Even creeds and confessions of faith, which attempt to articulate the theology of Scripture, do not carry Scripture's inherent authority.

2 Timothy 3:15 - 17

15. And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.
16. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:
17. That the man of God may be perfect, throughly furnished unto all good works.

1 Thessalonians 2:13

13. For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.

2 Peter 1:20, 21

20. Knowing this first, that no prophecy of the scripture is of any private interpretation.
21. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

Autonomy of the Local Church (Download PDF)

The local church is an independent body accountable to the Lord Jesus Christ, the head of the church. All human authority for governing the local church resides within the local church itself. Thus the church is autonomous, or self-governing. No religious hierarchy outside the local church may dictate a church's beliefs or practices. Autonomy does not mean isolation. A Baptist church may fellowship with other churches around mutual interests and in an associational tie, but a Baptist church cannot be a "member" of any other body.

Colossians 1:18

18. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.

2 Corinthians 8:1 - 5, 19, 23

1. Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;
2. How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.
3. For to their power, I bear record, yea, and beyond their power they were willing of themselves;
4. Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.
5. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.

19. And not that only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind:

23. Whether any do inquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be inquired of, they are the messengers of the churches, and the glory of Christ.

Priesthood of the Believer (Download PDF)

"Priest" is defined as "one authorized to perform the sacred rites of a religion, especially as a mediatory agent between humans and God." Every believer today is a priest of God and may enter into His presence in prayer directly through our Great High Priest, Jesus Christ. No other mediator is needed between God and people. As priests, we can study God's Word, pray for others and offer spiritual worship to God. We all have equal access to God - whether we are a preacher or not.

1 Peter 2:5, 9

5. Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

9. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light;

Revelation 5:9,10

9. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;
10. And hast made us unto our God kings and priests: and we shall reign on the earth.

Two Ordinances (Download PDF)

The local church should practice two ordinances: (1) baptism of believers by immersion in water, identifying the individual with Christ in His death, burial and resurrection, and (2) the Lord's Supper, or communion, commemorating His death for our sins.

Matthew 28:19 - 20

19. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
20. Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

1 Corinthians 11:23 - 32

23. For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:
24. And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.
25. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.
26. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.
27. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.
28. But let a man examine himself, and so let him eat of that bread, and drink of that cup.
29. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.
30. For this cause many are weak and sickly among you, and many sleep.
31. For if we would judge ourselves, we should not be judged.
32. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.

Individual Soul Liberty (Download PDF)

Every individual, whether a believer or an unbeliever, has the liberty to choose what he believes is right in the religious realm. No one should be forced to assent to any belief against his will. Baptists have always opposed religious persecution. However, this liberty does not exempt one from responsibility to the Word of God or from accountability to God Himself.

Romans 14:5, 12

5. One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.

12. So then every one of us shall give account of himself to God.

2 Corinthians 4:2

2. But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God.

Titus 1:9

9. Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.

Saved, Baptized Church Membership (Download PDF)

Local church membership is restricted to individuals who give a believable testimony of personal faith in Christ and have publicly identified themselves with Him in believer's baptism. When the members of a local church are believers, a oneness in Christ exists, and the members can endeavor to keep the unity of the Spirit in the bond of peace.

Acts 2:41 - 47

41. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.
42. And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.
43. And fear came upon every soul: and many wonders and signs were done by the apostles.
44. And all that believed were together, and had all things common;
45. And sold their possessions and goods, and parted them to all men, as every man had need.
46. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,
47. Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.

1 Corinthians 12:12

12. For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.

2 Corinthians 6:14

14. Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?

Ephesians 4:3

13. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:

Two Offices (Download PDF)

The Bible mandates only two offices in the church - pastor and deacon. The three terms - "pastor, " "elder" and "bishop," or "overseer" - all refer to the same office. The two offices of pastor and deacon exist within the local church, not as a hierarchy outside or over the local church.

1 Timothy 3:1 - 13

1. This is a true saying, If a man desire the office of a bishop, he desireth a good work.
2. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;
3. Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;
4. One that ruleth well his own house, having his children in subjection with all gravity;
5. (For if a man know not how to rule his own house, how shall he take care of the church of God?) 6. Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.
7. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.
8. Likewise must the deacons be grave, not doubletongued, not given to much wine, not greedy of filthy lucre;
9. Holding the mystery of the faith in a pure conscience.
10. And let these also first be proved; then let them use the office of a deacon, being found blameless.
11. Even so must their wives be grave, not slanderers, sober, faithful in all things.
12. Let the deacons be the husbands of one wife, ruling their children and their own houses well.
13. For they that have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus.

Acts 20:17 - 38

17. And from Miletus he sent to Ephesus, and called the elders of the church.
18. And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons,
19. Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews:
20. And how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house,
21. Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.
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 Ghost witnesseth in every city, saying that bonds and afflictions abide me.
24. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.
25. And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.
26. Wherefore I take you to record this day, that I am pure from the blood of all men.
27. For I have not shunned to declare unto you all the counsel of God.
28. Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.
29. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.
30. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.
31. Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.
32. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.
33. I have coveted no man's silver, or gold, or apparel.
34. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me.
35. I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.
36. And when he had thus spoken, he kneeled down, and prayed with them all.
37. And they all wept sore, and fell on Paul's neck, and kissed him,
38. Sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship.

Philippians 1:1

1. Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons:

Separation of Church and State (Download PDF)

God established both the church and the civil government, and He gave each its own distinct sphere of operation. The government's purposes are outlined in Romans 13:1-7 and the church's purposes in Matthew 28:19 and 20. Neither should control the other, nor should there be an alliance between the two. Christians in a free society can properly influence government toward righteousness, which is not the same as a denomination or group of churches controlling the government.

Matthew 22:15 - 22

15. Then went the Pharisees, and took counsel how they might entangle him in his talk.
16. And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.
17. Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?
18. But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?
19. Shew me the tribute money. And they brought unto him a penny.
20. And he saith unto them, Whose is this image and superscription?
21. They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's.
22. When they had heard these words, they marvelled, and left him, and went their way.

Acts 15:17 - 29

17. That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.
18. Known unto God are all his works from the beginning of the world.
19. Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:
20. But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.
21. For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.
22. Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren:
23. And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:
24. Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:
25. It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,
26. Men that have hazarded their lives for the name of our Lord Jesus Christ.
27. We have sent therefore Judas and Silas, who shall also tell you the same things by mouth.
28. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;
29. That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

Congregational form of church government (Download PDF)

(From www.baptistdistinctives.org; read the complete article)

Polity is how an organization, such as a church, functions—the policies that guide matters such as governance, decision making, structure and leadership. Baptists differ from most Christian denominations in matters of polity. The difference especially is evident in how congregations of Christians are governed.

One major difference between Baptists and many other denominations is that no person or group outside of a Baptist congregation is to have any authority over the church in regard to beliefs and religious practices. Furthermore, all of the members within the church fellowship are to have equal voice in the governance of the church.

Baptist church governance often is termed “democratic.” In a sense it is. In a democracy, all of the people have equal voices in decision making. No individual or group of persons is in control. Such is to be the case in a Baptist church. One way that democratic governance is practiced is that each member of the church has the right to vote on matters at church business meetings.

To many non-Baptists, and even to some Baptists, this seems to be a strange way for a church to function. Putting the governance of a church in the hands of persons who have no special training, education or calling appears to be foolish. Why would Baptists dare to function in this fashion?

What Are the Bases for Congregational Governance?

For Baptists, beliefs are not only compatible with polity but are also foundational for polity. Therefore, basic Baptist beliefs relate to congregational governance.

The Lordship of Christ. Strictly speaking, Baptists do not believe in democratic church governance. “Democratic” is a political term that means “people rule.” For Baptists, the ultimate authority for a church rests not in the people but in Jesus Christ. Jesus is the head or Lord of the church (Ephesians 4:15; Philippians 2:11). Perhaps an appropriate descriptive term for Baptist church governance would be “theo-democratic” meaning God’s rule through all of the people.

The Authority of the Bible. Baptists believe that congregational governance best reflects the practices of those churches described in the New Testament. For example, the members of a church acting in concert, not any one person or group, made major decisions (Acts 6:1-6; 13:1-3; 15:22; 2 Corinthians 8:1-13).

Salvation Only by Grace through Faith. Baptists believe that all persons who are redeemed have come by grace to saving faith in Christ, not by works, social status, or any other thing (Ephesians 2:8-10). The ground at the foot of the cross is level. Therefore, no Baptist is to lord it over another. Thus, a church is to be governed by all of the people together under the lordship of Christ. (Read the complete article)

The following acrostic is useful for remembering what these distinctives are:

B - Biblical Authority (II Timothy 3:16)
A - Autonomy of the local church (Acts 13:1-3)
P - Priesthood of all believers (I Peter 2:9)
T - Two ordinances: Baptism and the Lord's Supper (Acts 2:41-42)
I - Individual soul liberty (Romans 14:5, 12)
S - Separation of church and state (Matthew 22:21)
T - Two offices: pastors and deacons (Philippians 1:1)
S - Saved church membership (Acts 2:41, 47)

Further study (Be like the Bereans! Acts 17:11)

[1] What Do Baptists Believe? A Basic Biblical Study Of Baptist Distinctives by D. Curtis Martin, PhD

[2] Where’s the “C” in the Baptist Distinctives? by Colin Smith (PhD, Cornell University)

[3] Historic Baptist Distinctives, from Fundamental Baptist Institute (materials available in Spanish)

[4] What Is A Baptist? Nine Marks that Separate Baptists from Presbyterians, by Steve W. Lemke, New Orleans Baptist Theological Seminary (PDF)

[5] Baptist Distinctives, Canadian Baptists of Ontario and Quebec

[6] Baptist Distinctives, Faith Baptist Church, Lafayette, Indiana, USA

[7] Baptist Distinctives, General Association of Regular Baptist Churches

[6] Baptist Distinctives, by Dr. David E. Garland, Interim President of Baylor University and Dean of George W. Truett Theological Seminary

[8] The Biblical Distinctives Of Baptists, by Canadian Baptist Bible College

[10] Baptist Distinctives, All Seasons Baptist Church, Iowa, USA

[11] Baptist Distinctive 3: Priesthood of the Believer

[12] Baptist Distinctives, by Brad Anderson (Word document from www.freesundayschoollessons.org)

[13] Baptist Distinctives: A Study in 6 Sessions, by Christopher B. Harbin, Central Baptist Church, Lowesville, VA (pdf: 1-Believer Priests; 2-Living faith; 3-Living Grace; 4-Lord of the Word; 5-Indwelling of the Spirit; 6-Into One Spirit)

[14] Dr. Kevin T. Bauder (Central Baptist Theological Seminary) articles from “In the Nick of Time” archives

• The First Baptist Distinctive, Part One: What Is a Distinctive?
• The First Baptist Distinctive, Part Two: New Testament Authority
• The First Baptist Distinctive Part Three: What Baptists Have Said
• The First Baptist Distinctive, Part Four: The Rule of Prescription
• The First Baptist Distinctive, Part Five: Creeds and Confessions

Are you for or against the altar call and sinner’s prayer ?

For the altar call

• Rescuing the Perishing: A Defense of Giving Invitations, by Ken Keathley, Assistant Professor of Theology, New Orleans Baptist Theological Seminary
• Evangelistic Invitations, by Dr. Edward Watke Jr., Revival in the Home Ministries
• In Defense of the Invitation / Altar Call, by Kevin Jackson (Society of Evangelical Arminians)
• NO, NO I WON’T GO! Is it time to drop the altar call? by Keith Drury
• Finney’s Altar Call and the Quest for Efficient Evangelism, by Gerardo Marti
• A Case for Altar Calls, by Regina Shands Stoltzfus
• What does the Bible say about altar calls? Are altar calls biblical?

Against the altar call

• Altar Call Evangelism, by Paul Alexander, Capitol Hill Baptist
• The “Altar Call” Is it helpful or harmful? by Fred G. Zaspel, published by Word of Life Baptist Church, Pottsville, PA
• Are Altar Calls Biblical? from Trinity Baptist Church, Burlington, Ontario
• Why We Don’t Use The Altar Call, by Laurence A. Justice, Victory Baptist Church
• The Corrupt Root and Bitter Fruit of Altar Call Evangelism, by Daryl Wingerd
• Decisional Regeneration, by James E. Adams
• The Dangers of the Invitation System, by Jim Ehrhard
• D. Martin Lloyd-Jones on the Altar Call
• A Close Look at Invitations and Altar Calls, by Carey Hardy
• In Defense of Refusing to Heed an Altar Call, by Sandy Fiedler
• Altar Call, by G. I. Williamson
• How to Botch an Altar Call, by Way of the Master
• 21 Flaws of the “Altar Call” by Pastor David Wooten

Middle ground on the altar call

• Four Reasons Not to Give an Altar Call, by Dr. R. Larry Moyer, President and CEO EvanTell, Inc.
• Walk the Aisle, by Douglas A. Sweeney and Mark C. Rogers

For the Sinner’s Prayer

• The Sinner’s Prayer, from Bible-Knowledge.com

Against the sinner’s prayer, and reasons not to ask Jesus into your heart

• Romans 10:9-14: Sinner’s Prayers for Salvation? An Exegesis and Application of Romans 10:9-14 for Soulwinning Churches and Christians, by Thomas D. Ross (Master of Arts degree in Bible from Fairhaven Baptist College, a Master of Divinity degree from Great Plains Baptist Divinity School and a Master of Theology degree from Anchor Baptist Theological Seminary, Salt Lake City, Utah)
• Closing with Christ, by Jim Elliff, Christian Communicators Worldwide
• Ten Reasons Not To Ask Jesus Into Your Heart, by Todd Friel
• Ask Jesus into your heart? by Hank Lindstrom (Calvary Community Church, Tampa, Florida)
• Seven Reasons NOT To Ask Jesus Into Your Heart, by Dennis M. Rokser, Duluth Bible Church, Minnesota
• The Other Jesus: Justification by Faith vs. Asking Jesus into one’s Heart, by Pastor Ovid Need Jr., Linden Baptist Church, Linden, Indiana
• Revelation 3:20 and the Offer of Salvation, by Daniel B. Wallace

Middle ground on the sinner’s prayer

• Beyond the Sinner’s Prayer: The Power of the Gospel of a Promise-Keeping God (Acts 13:38-43), by Ptr. Russell Moore, Highview Baptist Church in Louisville, Kentucky
  
  
• The “Sinner’s Prayer” – To Pray or Not To Pray? from The Evidence Bible (page 316)
• Is the “Sinner’s Prayer” Essential to Salvation? by Dr. Larry Moyer, President/CEO, EvanTell, Inc.
• What Must I Do to Be Saved? by John R. Rice

Note: jump to For the altar call; Against the altar call; Middle ground on the altar call; For the sinner’s prayer; Against the sinner’s prayer and Reasons not to ask Jesus into your heart; Middle ground on the sinner’s prayer

Remember a missionary this Christmas

Missionary Christmas

Christmas was special when he was a child,
food and presents and carols and smiles.

Tree decorating was great family fun,
and cold nights by the fire watching old reruns.

But then one day God spoke to his heart,
and he gave up his culture to make a new start.

Now taking the Gospel to far off lands,
his Christmas is different than what he had planned.

The weather is sticky, with stench in the air,
the needs that surround him are terrible to bear.

Instead of carols and Christmas bells,
he hears chanting and the casting of spells.

The childhood dream of Christmas in the snow,
was left at the altar when he decided to go.

If only the ones who he left behind,
would remember his face during this special time.

And send him a note, or a word of thanks
or maybe even something he could put in the bank.

Then Christmas would not be so tough this year
and even for the missionary it would “good cheer.”

©Wayne Dillard 2004
www.prayercentral.net

Old Testament survey (39): Malachi

“A son honors his father, and a servant his master. If I am a father, where is the honor due me? If I am a master, where is the respect due me?” says the LORD Almighty. “It is you, O priests, who show contempt for my name.

“But you ask, ‘How have we shown contempt for your name?’

“You place defiled food on my altar.

“But you ask, ‘How have we defiled you?’

“By saying that the LORD’s table is contemptible. When you bring blind animals for sacrifice, is that not wrong? When you sacrifice crippled or diseased animals, is that not wrong? Try offering them to your governor! Would he be pleased with you? Would he accept you?” says the LORD Almighty.

“Now implore God to be gracious to us. With such offerings from your hands, will he accept you?”—says the LORD Almighty.

“Oh, that one of you would shut the temple doors, so that you would not light useless fires on my altar! I am not pleased with you,” says the LORD Almighty, “and I will accept no offering from your hands. My name will be great among the nations, from the rising to the setting of the sun. In every place incense and pure offerings will be brought to my name, because my name will be great among the nations,” says the LORD Almighty.

“But you profane it by saying of the Lord’s table, ‘It is defiled,’ and of its food, ‘It is contemptible.’ And you say, ‘What a burden!’ and you sniff at it contemptuously,” says the LORD Almighty.

“When you bring injured, crippled or diseased animals and offer them as sacrifices, should I accept them from your hands?” says the LORD. “Cursed is the cheat who has an acceptable male in his flock and vows to give it, but then sacrifices a blemished animal to the Lord. For I am a great king,” says the LORD Almighty, “and my name is to be feared among the nations. (Malachi 1:6-14)

For I am the LORD, I change not; therefore ye sons of Jacob are not consumed. Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return? (Malachi 3:6-7)

Overview

[1] Malachi, from Thru The Bible Radio with Dr. J. Vernon McGee ©, with free downloads Notes & Outlines (PDF), Complete 5-Year Study (MP3), When Divorce is Scriptural and Marriage is Unscriptural (PDF)

As we have said, Malachi was a messenger, but the thing that is important is his message. He himself uses the term messenger three times, and he makes three tremendous and significant references to other messengers.

1. In Malachi 2:7 he refers to Levi as the messenger of the Lord: “For the priest’s lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts.” This suggests that every messenger, every witness, every teacher of the Word is an angel of the Lord, a messenger of the Lord. In the Book of Revelation where we have the messages addressed to the seven churches, it is expressed in this way: “Unto the angel of the church of Ephesus write …” (Rev. 2:1, italics mine). I believe that this means the messenger of the church—not a supernatural being, but just the human messenger—in other words, the pastor of the church. I was a pastor for a long time, and I rather like this idea of calling the pastor an angel. I’ve heard him called everything else, so I don’t know why we shouldn’t include “angel.”

2. Malachi also announced the coming of John the Baptist as “my messenger.” “Behold, I will send my messenger, and he shall prepare the way before me …” (Mal. 3:1). John the Baptist was the Malachi of the New Testament and began where the Malachi of the Old Testament left off.

3. The third reference to a messenger is to Christ as “the messenger of the covenant.” Again in Malachi 3:1 we read, “… and the LORD, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.” The angel of the Lord in the Old Testament is definitely the preincarnate Christ. (Read the complete article)

[2] Book of Malachi, from gotquestions.org (this website is also available in Afrikaans, Arabic, Bengali, Burmese-Myanmar, Cebuano, Chinese - Simplified, Chinese – Traditional, Hausa, Hindi, Indonesian, Japanese, Khmer, Korean, Malaysian, Persian-Farsi, Portuguese, Quechua, Sesotho, Spanish, Swahili, Tagalog, Tamil, Thai, Urdu, Vietnamese, Zulu, and 70 other languages)

Malachi wrote the words of the Lord to God’s chosen people who had gone astray, especially the priests who had turned from the Lord. Priests were not treating the sacrifices they were to make to God seriously. Animals with blemishes were being sacrificed even though the law demanded animals without defect (Deuteronomy 15:21). The men of Judah were dealing with the wives of their youth treacherously and wondering why God would not accept their sacrifices. Also, people were not tithing as they should have been (Leviticus 27:30, 32). But in spite of the people’s sin and turning away from God, Malachi reiterates God’s love for His people (Malachi 1:1-5) and His promises of a coming Messenger (Malachi 2:17–3:5). (Read the complete article)

[3] Malachi, from Scofield Reference Notes (1917 Edition)

MALACHI “my messenger,” the last of the prophets to the restored remnant after the 70 years' captivity, probably prophesied in the time of confusion during Nehemiah's absence (Nehemiah 13:6). The burden of his message is, the love of Jehovah, the sins of the priests and of the people, and the day of the Lord. Malachi, like Zechariah, sees both advents and predicts two forerunners (Malachi 3:1; 4:5-6). As a whole, Malachi gives the moral judgement of God on the remnant restored by his grace under Ezra and Nehemiah. He had established his house among them, but their worship was formal and insincere.

The book is in four natural divisions:

1. The love of God for Israel, Malachi 1:1-5
2. The sins of the priests rebuked, Malachi 1:6-2:9
3. The sins of the people rebuked, Malachi 2:10-3:18
4. The day of the Lord, Malachi 4:1-6

Discussion

[1] Of the Grace of Giving

Scriptural giving is one of the fundamentals of the Faith. We are commanded to bring our gifts into the storehouse (common treasury of the church) upon the first day of the week.

Under grace we give, and do not pay, the tithe. We are commanded to bring the tithe into the common treasury of the church.

[2] What is Biblical repentance?

[3] God is …

• Omnipotent, Genesis 1.3ff
• Omniscient, Romans 4: 17-18, Isaiah 46:8-10
• Omnipresent, Psalm 139:7-12
• Immutable, Hebrews 13:8, Malachi 3:6, James 1:17
• Perfect, I Timothy 6:16
• Holy, Isaiah 6:1-6
• Just, Romans 3:26, II Chronicles 19:7, Job 4:17, Psalm 19:9, Psalm 89:14, Leviticus 5:17
• Faithful, Hebrews 10:23
• Love, I John 4:8
• Light, I John 1:5
• Spirit, John 4:24
• Truth, Romans 3:4, Numbers 23:19

Further study (Be like the Bereans! Acts 18:11)

[1] God Answers Back – Commentary On The Book Of Malachi, by Paul G. Apple

[2] Malachi, by Eugene H. Merrill

[3] Studies in the Book of Malachi, by Allen Ross (download Word doc)

• God’s Faithful Covenant Love (Malachi 1:1-5)
• Worship That God Rejects (Malachi 1:6-14)
• Faithful Teaching Of God’s Word (Malachi 2:1-9)
• Profaning The Marriage Covenant (Malachi 2:10-16)
• God’s Justice and Faithfulness (Malachi 2:17-3:12)
• Preparing for The Day of The Lord (Malachi 3:13--4:6)

[4] Materials by David Malick

• An Argument of the Book of Malachi (download Word doc)
• An Introduction to the Book of Malachi (download Word doc)

[5] Malachi, by Hampton Keathley IV

Sermons on Malachi (Be like the Bereans! Acts 17:11)

[1] Knowing An Unknowable God - Part 2 – Immutability, by Pastor Jeremy Stephens, Southview Baptist Church

[2] A Neglected Principle, by Michael Stark, Beginnings Baptist Church

[3] Sermons from South McGehee Baptist Church, McGehee AR

• The Messenger of the Covenant, Malachi 3:11
• The Sun of Righteousness, Malachi 4:1

[4] Sermons from First Baptist Church, Mountain View, MO

• What the Tithe Is, and What It Is Not, Malachi 3:7-10,
• Five Questions I Must Ask Myself About Tithing, Malachi 3:8 -10

[5] How to make your Worship Count, by David Harp

[6] Worship, by Jerry L Veatch

[7] Sermons by Peter L. Dorn

• Worshipping Together
• Questions People Ask WHATS WRONG WITH MY SERVICE
• Question People Ask 4 Where is the Justice of God?
• Why Do I Have To Repent

[8] Sermons by Eddie Steetle

• Malachi 1
• Malachi 3

[9] Sermon Notes on Malachi 1, by Chris Bochniak

[10] 08-04-20 God is Already in Your Future, by Wayne Gropp

[11] Better than the Pepsi Challenge, by David Meeks

[12] Divine Disciplines for Financial Health - Pt. 2, by Daniel P. Thompkins, Jr.

[13] THE IMMUTABILITY OF GOD_vol.1, by Jeong-ho Kim

[14] Encourage the Tithe, by David Krueger

[15] Return to worship, by Michael Trull

[18] Principles of Tithing, by Chris Twyman

[19] For other available sermons, please surf to Sermon / Preaching resources.

For other available sermons, please surf to Sermon / Preaching resources. Sermons are also available from South McGehee Baptist Church, McGehee, Arizona; Central Baptist Church, Lowesville; First Baptist Church, Mountain View, Missouri; Swift Creek Baptist Church; Word of Life Baptist Church, Pottsville, Philadelphia; Palm Springs Baptist Church, California; South Woods Baptist Church; Grove Baptist Church, Ulster; Dudley Baptist Church, United Kingdom; Independent Fundamental Baptist Sermons, Fundamental Christian Radio Broadcasts, Off-Site Audio Page and The Christian Radio Tuner

Notes: (1) This ministry does not necessarily endorse or share all the views and opinions expressed in the materials, resources or links mentioned in these posts. Please always refer to the Articles of Faith and Biblical distinctives of Baptists when you study these materials. (2) This lesson is part of the projected 300 plus lessons. From time to time, the lessons will be updated, revised, combined, formatted, and edited to comply with the VOA Simplified English word list. Later on, these lessons will be categorized, numbered sequentially, and made available as PDF downloads.

Old Testament survey (38): Zechariah

Therefore say thou unto them, Thus saith the LORD of hosts; Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of hosts.(Zechariah 1:3)

Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts. (Zechariah 4:6)

Therefore it is come to pass, that as he cried, and they would not hear; so they cried, and I would not hear, saith the LORD of hosts: (Zechariah 7:13)

And I will sow them among the people: and they shall remember me in far countries; and they shall live with their children, and turn again. (Zechariah 9:9)

And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God. (Zechariah 13:9)

Overview

[1] Zechariah, from Thru The Bible Radio with Dr. J. Vernon McGee ©, with free downloads Notes & Outlines (PDF), Complete 5-Year Study (MP3)

This book has the characteristics of an apocalypse. The visions resemble those in the Books of Daniel and Ezekiel and Revelation. Daniel and Ezekiel were born in the land of Israel but wrote their books outside of it. Zechariah was born outside of the land down by the canals of Babylon, but he wrote in the land. It is interesting that Daniel, Ezekiel, and John were all outside Israel when they wrote. Only Zechariah was in that land when he wrote his apocalyptic visions. In the dark day of discouragement which blanketed the remnant, he saw the glory in all of the rapture and vision of hope. He has more messianic prophecies than any of the other minor prophets. This is therefore an important and interesting book. (Read the complete article)

[2] Book of Zechariah, from gotquestions.org (this website is also available in Afrikaans, Arabic, Bengali, Burmese-Myanmar, Cebuano, Chinese - Simplified, Chinese – Traditional, Hausa, Hindi, Indonesian, Japanese, Khmer, Korean, Malaysian, Persian-Farsi, Portuguese, Quechua, Sesotho, Spanish, Swahili, Tagalog, Tamil, Thai, Urdu, Vietnamese, Zulu, and 70 other languages)

Prophecies about Jesus Christ and the messianic era abound in Zechariah. From the promise that Messiah would come and dwell in our midst (Zechariah 2:10-12; Matthew 1:23) to the symbolism of the Branch and the Stone (Zechariah 3:8-9, 6:12-13; Isaiah 11:1; Luke 20:17-18) to the promise of His Second Coming where they who pierced Him will look upon Him and mourn (Zechariah 12:10; John 19:33-37), Christ is the theme of the Book of Zechariah. Jesus is the Savior of Israel, a fountain whose blood covers the sins of all who come to Him for salvation (Zechariah 13:1; 1 John 1:7). (Read the complete article)

[3] Zechariah, from Scofield Reference Notes (1917 Edition)

Zechariah, like Haggai, was a prophet to the remnant which returned after the 70 years. There is much of symbol in Zechariah, but these difficult passages are readily interpreted in the light of the whole body of related prophecy. The great Messianic passages are, upon comparison with the other prophecies of the kingdom, perfectly clear. Both advents of Christ are in Zechariah’s prophecy Zechariah 9:9; Matthew 21:1-11 Zechariah 14:3, 4. More than Haggai or Malachi, Zechariah gives the mind of God about the Gentile world-powers surrounding the restored remnant. He has given them their authority Daniel 2:27-40 and will hold them to account; the test, as always, being their treatment of Israel. (See Scofield “Genesis 15:18”) note 3, clause 6; Zechariah 2:8. Zechariah, therefore, falls into three broad divisions:

1. Symbolic visions in the light of the Messianic hope, 1:1-6:15.
2. The mission from Babylon, 7, 8.
3. Messiah in rejection and afterwards in power, 9-14.

Discussion

[1] Messianic prophecies in Zechariah

• He will be King: Zechariah 9:9, fulfilled in John 18:33-38, Matthew 27:37
• Triumphal entry on a donkey: Zechariah 9:9, fulfilled in Luke 19:35-37
• He will be betrayed for 30 pieces of silver: Zechariah 11:12, fulfilled in Matthew 26:14-15
• Money thrown in house of Lord: Zechariah 11:13, fulfilled in Matthew 27:5
• Price for potter’s field: Zechariah 11:13, fulfilled in Matthew 27:6-7
• They will look on whom they pierced: Zechariah 12:10, fulfilled in John 19:34-37
• His side will be pierced: Zechariah 12:10, fulfilled in John 19:34

[2] The eight night visions of Zechariah:

1. The man on the red horse (Zechariah 1:7-17) – After 70 years, Jerusalem will be rebuilt and the heathen will be punished.
2. The four horns and the four carpenters (Zechariah 1:18-21) – There is no longer any opposition to the building of the Lord’s house.
3. The man with the measuring line (Zechariah 2:1-13) – Jerusalem will be a city without walls and the Lord will be her protection.
4. Joshua, the High Priest, and the Branch (Zechariah 3:1-10) – The priesthood shall be cleansed and made acceptable for service.
5. The golden candlestick with seven lambs and two olive trees (Zechariah 4:1-14) – Zerubbabel and Joshua are given assurance that the temple will be completed.
6. The flying sroll (Zechariah 5:1-4) – The Law will remove crime from the land.
7. The woman sitting in an ephah (Zechariah 5:5-11) – With the temple rebuilt, evil is to be removed from the land.
8. The 4 Chariots from between the Copper Mountains to forth to Patrol the Earth (Zechariah 6:1-8) – Symbolizes God’s protecting providence, the earth is at peace under the control of God.

[3] New Testament use of Zechariah

• Zechariah 1:8 with Revelation 6:1-8
• Zechariah 3:2 with Jude 1:9
• Zechariah 3:9 with Revelation 5:6
• Zechariah 8:16 with Ephesians 4:25
• Zechariah 9:9 with Matthew 21:5; John 12:14ff
• Zechariah 11:12f with Matthew 27:9f
• Zechariah 12:10 with John 19:37; Revelation 1:7
• Zechariah 13:7 with Matthew 26:31; Mark 14:27
• Zechariah 14:11 with Revelation 22:3

[4] Messianic Psalms (those chapters or verses which contain references to the Messiah and are applied to Christ in the New Testament). Three Messianic psalms, specifically, Psalm 24 (King of Glory), Psalm 72 (millennial reign of Christ) and Psalm 89 (fulfillment of Davidic covenant by Christ) however are not mentioned in the New Testament.

• The Messiah will be the Son of God, Psalm 2:7, as fulfilled in Matthew 3:17; Mark 1:11; Luke 3:22
  
  
• The Messiah will be raised from the dead (resurrected), Psalm 16:10-11, as fulfilled in Matthew 28:5-9; Mark 16:6; Luke 24:4-7; John 20:11-16; Acts 1:3 and 2:32
  
  
• The Messiah crucifixion experience, Psalm 22, as fulfilled in Matthew 27:34-50 and John 19:17-30
  
  
• The Messiah will be sneered at and mocked, Psalm 22:7, as fulfilled in Luke 23:11, 35-39
  
  
• The Messiah will be pierced through his hands and feet, Psalm 22:16, as fulfilled in Luke 23:33 and 24:36-39; John 19:18 and 20:19-20, 24-27
  
  
• The Messiah’s bones will not be broken (a person’s legs were usually broken after being crucified to speed up death), Psalm 22:17 and 34:20, as fulfilled in John 19:31-33, 36
  
  
• Men will gamble for the Messiah’s clothing, Psalm 22:18, as fulfilled in Matthew 27:35; Mark 15:24; Luke 23:34; John 19:23-24
  
  
• The Messiah will accused by false witnesses, Psalm 35:11, as fulfilled in Matthew 26:59-60 and Mark 14:56-57
  
  
• The Messiah will be hated without a cause, Psalm 35:19 and 69:4, as fulfilled in John 15:23-25
  
  
• The Messiah will be betrayed by a friend, Psalm 41:9, as fulfilled in John 13:18, 21
  
  
• The Messiah will ascend to heaven at the right hand of God, Psalm 68:18, as fulfilled in Luke 24:51; Acts 1:9; 2:33-35; 3:20-21; 5:31,32; 7:55-56; Romans 8:34; Ephesians 1:20,21; Colossians 3:1; Hebrews 1:3; 8:1; 10:12; 12:2
  
  
• The Messiah will be given vinegar and gall to drink, Psalm 69:21, as fulfilled in Matthew 27:34; Mark 15:23; John 19:29-30
  
  
• Great rulers will pay homage and tribute to the Messiah, Psalm 72:10-11, as fulfilled in Matthew 2:1-11
  
  
• The Messiah is a “stone the builders rejected” but who will become the “head cornerstone” Psalm 118:22-23 and Isaiah 28:16, as fulfilled in Matthew 21:42,43; Acts 4:11; Ephesians 2:20; 1 Peter 2:6-8
  
  
• The Messiah will be a descendant of David, Psalm 132:11 and Jeremiah 23:5,6; 33:15-16, as fulfilled in Luke 1:32-33

Further study (Be like the Bereans! Acts 17:11)

[1] The Lord Remembers And Will Again Choose Jerusalem -- Commentary On The Book Of Zechariah, by Paul G. Apple

[2] Materials by David Malick

• An Introduction to the Book of Zechariah (download Word doc)
• An Argument of the Book of Zechariah

[3] Zechariah by Hampton Keathley IV

[4] Materials by Eugene H. Merrill

• Zechariah Part 1 - The Night Visions (1:1—6:15)
• Zechariah Part 2 - Oracles Concerning Hypocritical Fasting (7:1—8:23)
• Zechariah - Part 3 Oracle Concerning YHWH’s Sovereignty (9:1-11:17)
• Zechariah - Part 4 Oracle Concerning Israel (12:1-14:21)

Sermons on Zechariah (Be like the Bereans! Acts 17:11)

[1] Sermons by Pastor Jeremy Stephens, Southview Baptist Church

• The Coronation of a King
• To The Glory of the Son

[2] Sermons from South McGehee Baptist Church, McGehee AR

• “The LORD (JHVH) Remembers”
• Yahweh Remembers and Brings Peace
• The Price of a Slave
• Mourning for the One Who was Pierced
• My Servant, the Branch and the Stone
• The Humble Crowned High Priest
  

[3] How God Expects Us To Build, Zechariah 4:6, by James McCullen, First Baptist Church, Mountain View, MO

[4] Three Visions, by Charles Leman Eldred

[5] Sermons by David Gatch Jr

• A Call to Repentance
• The Demonstration of a Devout Life
• Not By Might

[6] Call to Repentance - 1v1-6, by Steven Richards

[7] Zechariah, by Jason W. Miller

[8] Minor Prophets – Zechariah, by Chris Hodges

[9] Sermons by Eddie Steetle

• Zechariah 4-6
• Zechariah 7-8
• Zechariah 9-14

[10] Making God Glad, by Mike Crews

[11] Sermons by Woody Rimes

• 2,11 Does God Still Speak, Zechariah 1, 7-17
• 3,4 The Ultimate Goal, Zechariah 3,1-10

[12] sf823 - BEHOLD YOUR KING (Zechariah 9 9), by Timothy McGhee

[13] Messiahs Second Advent Zech 9-10-10-12, by Dr. Al Brodbent

[14] Sermons by Thomas Jackson

• From Intent To Reality - Part I
• From Intent To Reality - Part II
• Purifying The Prophet
• Idolatry Part I-A
  

[15] Do Not Despise These Small Beginnings! 1 by Flanvis Johnson, Jr.

[16] Ministry Gods Way 2, by Daniel Shapley

[1] For other available sermons, please surf to Sermon / Preaching resources.

For other available sermons, please surf to Sermon / Preaching resources. Sermons are also available from South McGehee Baptist Church, McGehee, Arizona; Central Baptist Church, Lowesville; First Baptist Church, Mountain View, Missouri; Swift Creek Baptist Church; Word of Life Baptist Church, Pottsville, Philadelphia; Palm Springs Baptist Church, California; South Woods Baptist Church; Grove Baptist Church, Ulster; Dudley Baptist Church, United Kingdom; Independent Fundamental Baptist Sermons, Fundamental Christian Radio Broadcasts, Off-Site Audio Page and The Christian Radio Tuner

Notes: (1) This ministry does not necessarily endorse or share all the views and opinions expressed in the materials, resources or links mentioned in these posts. Please always refer to the Articles of Faith and Biblical distinctives of Baptists when you study these materials. (2) This lesson is part of the projected 300 plus lessons. From time to time, the lessons will be updated, revised, combined, formatted, and edited to comply with the VOA Simplified English word list. Later on, these lessons will be categorized, numbered sequentially, and made available as PDF downloads.

Old Testament survey (37): Haggai

Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste?

Now therefore thus saith the LORD of hosts; Consider your ways.

Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes (Haggai 1:4-6)

The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts. (Haggai 2:9)

Overview

[1] Haggai, from Thru The Bible Radio with Dr. J. Vernon McGee ©, with free downloads Notes & Outlines (PDF), Complete 5-Year Study (MP3)

The theme of Haggai is the temple. The reconstruction and refurbishing of the temple were the supreme passion of this prophet. He not only rebuked the people for their delay in rebuilding the temple, but he also encouraged them and helped them in this enterprise.

Haggai constantly referred to the “word of the LORD” as the supreme authority. He willingly humbled himself that the Lord might be exalted. His message was practical. It was as simple and factual as 2+2=4. The prophecy of Haggai and the Epistle of James have much in common. Both put the emphasis upon the daily grind. Action is spiritual. A “do nothing” attitude is wicked. Both place this yardstick down upon life. Work is the measure of life.

There are two keys verses in this book: “Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, saith the LORD…. And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the LORD of hosts, their God” (Hag. 1:8, 14). (Read the complete article)

[2] Book of Haggai, from gotquestions.org (this website is also available in Afrikaans, Arabic, Bengali, Burmese-Myanmar, Cebuano, Chinese - Simplified, Chinese – Traditional, Hausa, Hindi, Indonesian, Japanese, Khmer, Korean, Malaysian, Persian-Farsi, Portuguese, Quechua, Sesotho, Spanish, Swahili, Tagalog, Tamil, Thai, Urdu, Vietnamese, Zulu, and 70 other languages)

As with most of the books of the minor prophets, Haggai ends with promises of restoration and blessing. In the last verse, Haggai 2:23, God uses a distinctly messianic title in reference to Zerubbabel, “My Servant” (Compare 2 Samuel 3:18; 1 Kings 11:34; Isaiah 42:1–9; Ezekiel 37:24,25). Through Haggai, God promises to make him like a signet ring, which was a symbol of honor, authority, and power, somewhat like a king’s scepter used to seal letters and decrees. Zerubbabel, as God’s signet ring, represents the house of David and the resumption of the messianic line interrupted by the Exile. Zerubbabel reestablished the Davidic line of kings which would culminate in the millennial reign of Christ. Zerubbabel appears in the line of Christ on both Joseph’s side (Matt. 1:12) and Mary’s side (Luke 3:27). (Read the complete article)

[3] Haggai, from Scofield Reference Notes (1917 Edition)

Haggai was a prophet of the restored remnant after the 70 years’ captivity. The circumstances are detailed in Ezra and Nehemiah. To hearten, rebuke, and instruct that feeble and divided remnant was the task of Haggai, Zechariah, and Malachi. The theme of Haggai is the unfinished temple, and his mission to admonish and encourage the builders.

The divisions of the book are marked by the formula, “came the word of the Lord by Haggai”:

1. The event which drew out the prophecy, 1:1, 2.
2. The divine displeasure because of the interrupted work, 1:3-15.
3. The temples—Solomon’s, the restoration temple, and the kingdom-age temple, 2:1-9.
4. Uncleanness and chastening, 2:10-19.
5. The final victory, 2:20-23 (see) Re19:17-20; 14:19,20; Zec14:1-3.

Further study (Be like the Bereans! Acts 17:11)

[1] Seek First The Kingdom Of God -- Commentary On The Book Of Haggai, by Paul G. Apple

[2] Materials by David Malick

• An Introduction to the Book of Haggai (download Word doc)
• An Argument of the Book of Haggai (download Word doc)

[3] Haggai, by Eugene H. Merrill

[4] Haggai, by Hampton Keathley IV

[5] The Minor Prophets, by J. Hampton Keathley, III

Sermons from Haggai (Be like the Bereans! Acts 17:11)

[1] It All Belongs to God, by Michael Stark, New Beginnings Baptist Church

[2] Haggai #01 A Call to Build the House, by James (Jim) L. Goforth, Jr, New Life Baptist Church

[3] Sermons by Dr. Stephen Felker, Pastor, Swift Creek Baptist Church

• Haggai 1:2-14 “The Time to Build Has Come”
• Haggai 1:5-7 “Financial Pitfalls to Avoid”

[4] Haggai - homiletical outline, by Agustin Hernandez

[5] God’s Plan for His Work, by Charles Leman Eldred

[6] How Does It Look To You? by Marvin L. Jackson

[7] Sermons by John Fimple

• The Right Vision
• Imagine what God Can Do

[8] Procrastination - Our Life or Futility, by Richard M. Barnett Jr.

[9] Sermons by Earl Hardy

• When your pocket has a hole in it
• Take A Good Look At Your Life
• The Best Is Yet To Come

[10] A Purse with Holes in it, by David Harp

[11] Tithe and Restitution, by Wesley McDonald

[12] Giving God The First Place, by Anthony Lowe

[13] Maintaining Your 20/20, by Tony Penner

[14] How To Keep On Track Spiritually, by Roy Burket

[15] Haggai 1, by John Murphy

[16] Call for Encouragement, by Woody Rimes

[17] God is calling; do we hear Him? by James Baker

[18] A Word Of Encouragement, by Paul R. Carter

[19] First Things First, by Harry Swayne

[20] Press On, by Mike Chu

For other available sermons, please surf to Sermon / Preaching resources. Sermons are also available from South McGehee Baptist Church, McGehee, Arizona; Central Baptist Church, Lowesville; First Baptist Church, Mountain View, Missouri; Swift Creek Baptist Church; Word of Life Baptist Church, Pottsville, Philadelphia; Palm Springs Baptist Church, California; South Woods Baptist Church; Grove Baptist Church, Ulster; Dudley Baptist Church, United Kingdom; Independent Fundamental Baptist Sermons, Fundamental Christian Radio Broadcasts, Off-Site Audio Page and The Christian Radio Tuner

Notes: (1) This ministry does not necessarily endorse or share all the views and opinions expressed in the materials, resources or links mentioned in these posts. Please always refer to the Articles of Faith and Biblical distinctives of Baptists when you study these materials. (2) This lesson is part of the projected 300 plus lessons. From time to time, the lessons will be updated, revised, combined, formatted, and edited to comply with the VOA Simplified English word list. Later on, these lessons will be categorized, numbered sequentially, and made available as PDF downloads.

How can God be sovereign and man be free?

Balanced views on Calvinism and Arminianism by various authors

[1] Spurgeon’s Theology: Embracing Biblical Paradox, by Randy Alcorn

[2] The Extent of the Atonement, by Ptr. Richard E. Powell, Fort Caroline Baptist Church, Jacksonville, Florida, USA

[3] Calvinism, Arminianism, and The Word of God, by Ptr. Chuck Smith, Calvary Chapel

[4] What Calvinism And Arminianism Have In Common, by Edward Fudge, from Apologetics Index

Spurgeon’s Theology: Embracing Biblical Paradox, by Randy Alcorn, Eternal Perspective Ministries, 39085 Pioneer Blvd., Suite 206, Sandy, OR 97055, 503-668-5200, www.epm.org, www.randyalcorn.blogspot.com, www.facebook.com/randyalcorn, www.twitter.com/randyalcorn

Nineteenth century London pastor, preacher and writer Charles Haddon Spurgeon was a Calvinist. As such, he was opposed by anti-Calvinists and a variety of non-Calvinists. He recognized their salvation and sincerity, but believed their view of God was often too small, and hence their view of man too big.

Spurgeon’s big view of God motivated him to take seriously God's commands to reach out to the needy. He had a deep concern for caring for the poor and spreading the gospel. Spurgeon built seventeen homes to help care for elderly women, and a large school for hundreds of children. Spurgeon and his church built homes for orphans in London, rescuing them from starvation and vice on the streets. He tirelessly preached the gospel and encouraged his church to reach out to the lost, extending to them the gospel of Christ.

For these good deeds, Spurgeon was aggressively opposed by another theological group: the hyper-Calvinists, a fatalistic dogmatic Calvinist minority. Among other things, they disdained his practice of indiscriminately preaching the gospel to the unsaved, and inviting people in meetings to come forward or otherwise respond to the gospel. This struck them as putting salvation in man’s hands rather than recognizing it was in God’s. Spurgeon believed salvation was in God’s hands, but that men needed to embrace it, and that God wanted men to hear the gospel and wanted him to preach it. (See Iain Murray’s Spurgeon vs. Hyper Calvinism: The Battle for Gospel Preaching. I’m indebted to Murray for about half of these citations from Spurgeon.)

Concerning 1 Timothy 2:3-6, especially “God desires all men to be saved and to come to the knowledge of the truth” and “Christ Jesus, who gave himself a ransom for all,” Spurgeon said something dramatically different than the hyper-Calvinists:

What then? Shall we try to put another meaning into the text than that which it fairly bears? I trow not. You must, most of you, be acquainted with the general method in which our older Calvinistic friends deal with this text. ‘All men,’ say they that is, ‘some men’: as if the Holy Ghost could not have said 'some men' If he had meant some men. ‘All men,‘ say they; ‘that is, some of all sorts of men’: as if the Lord could not have said ‘All sorts of men’ if he had meant that. The Holy Ghost by the apostle has written ‘all men,’ and unquestionably he means all men. I was reading just now the exposition of a very able doctor who explains the text so as to explain it away; he applies grammatical gunpowder to it, and explodes it by way of expounding it. ... My love of consistency with my own doctrinal views is not great enough to allow me knowingly to alter a single text of Scripture. I have great respect for orthodoxy, but my reverence for inspiration is far greater. I would sooner a hundred times over appear to be inconsistent with myself than be inconsistent with the word of God.(Metropolitan Tabernacle Pulpit, 26: 49-52)

Spurgeon didn’t try to reconcile every paradox or apparent contradiction in the Bible. He said:

That God predestines, and that man is responsible, are two things that few can see. They are believed to be inconsistent and contradictory; but they are not. It is just the fault of our weak judgment. Two truths cannot be contradictory to each other. If, then, I find taught in one place that everything is fore-ordained, that is true; and if I find in another place that man is responsible for all his actions, that is true; and it is my folly that leads me to imagine that two truths can ever contradict each other. These two truths, I do not believe, can ever be welded into one upon any human anvil, but one they shall be in eternity: they are two lines that are so nearly parallel, that the mind that shall pursue them farthest, will never discover that they converge; but they do converge, and they will meet somewhere in eternity, close to the throne of God, whence all truth doth spring. (New Park Street Pulpit, 4:337)

Spurgeon warned against theologies that attempt to reconcile, by means of shortsighted human logic, every apparent biblical inconsistency:

Men who are morbidly anxious to possess a self-consistent creed, a creed which will put together and form a square like a Chinese puzzle, are very apt to narrow their souls. Those who will only believe what they can reconcile will necessarily disbelieve much of divine revelation. Those who receive by faith anything which they find in the Bible will receive two things, twenty things, ay, or twenty thousand things, though they cannot construct a theory which harmonizes them all. (“Faith,” Sword and Trowel, 1872)

Both Arminianism and Calvinism sometimes ignore or minimize one teaching of God’s Word because they can’t understand how it fits with another. So they choose between them, instead of believing both. Some embrace God’s sovereignty, then redefine human choice and responsibility in a way that makes it no longer meaningful choice or meaningful responsibility. Some embrace human free choice and redefine God’s sovereignty and election in light of it, reducing God’s “sovereignty” to merely seeing in advance that people will choose him, so then based on their foreseen decisions, he “chooses” them; or seeing what bad people will do but being unable to stop them, God is forced to try to make the best of it. (As opposed to “You intended it for evil, but God intended it for good,” Genesis 50:20). More recently, with Open Theology, God is actually said to be unable to see in advance exactly what choices people will make! (What’s next? God is too tired of this big job of running the universe, and he needs us to take the throne to help keep things going?)

Scripture reveals that God’s will is effective and He is sovereign in all things and that man is free and responsible for all his actions. Spurgeon wrote, “Both are true; no two truths can be inconsistent with each other; and what you have to do is to believe them both.”(New Park Street Pulpit, vol. 4, 343.)

In an early sermon on “Sovereign Grace and Man's Responsibility” Spurgeon introduced his subject this way:

The system of truth is not one straight line, but two. No man will ever get a right view of the gospel until he knows how to look at the two lines at once...Now, if I were to declare that man was so free to act, that there is no presidence of God over his actions, I should be driven very near to atheism; and if, on the other hand, I declare that God so overrules all things, as that man is not free to be responsible, I am driven at once to Antinomianism or fatalism. That God predestinates, and that man is responsible, are two things that few can see. They are believed to be inconsistent and contradictory; but they are not. It is the fault of our weak judgment...it is my folly that leads me to imagine that two truths can ever contradict each other. (New Park Street Pulpit, vol. 4, 337).

Years later, in another sermon, Spurgeon said,

I believe in predestination, yea, even in its very jots and tittles. I believe that the path of a single grain of dust in the March wind is ordained and settled by a decree which cannot be violated; that every word and thought of man, every flittering of a sparrow’s wing, every flight of a fly...that everything, in fact is foreknown and foreordained. But I do equally believe in the free agency of man, that man acts as he wills, especially in moral operations choosing the evil with a will that is unbiased by anything that comes from God, biased only by his own depravity of heart and the perverseness of his habits; choosing the right too, with perfect freedom, though sacredly guided and led by the Holy Spirit...I believe that man is as accountable as if there were no destiny whatever...Where these two truths meet I do not know, nor do I want to know. They do not puzzle me, since I have given up my mind to believing them both. (Metropolitan Tabernacle Pulpit, vol. 15, 458).

Spurgeon also said,

It is my firm belief that everything in heaven, and earth and hell, will be seen to be, in the long run, part of the divine plan; yet never is God the author or the accomplice of sin...sin rests with man, wholly with man, and yet by some strange overruling force, Godlike and mysterious, like the existence of God, his supreme will is accomplished...to deny this truth because we cannot understand it, were to shut ourselves out of a great deal of important knowledge. (Metropolitan Tabernacle Pulpit, vol. 15, 458).

Spurgeon was first a Biblicist, and only second a Calvinist. (Though imperfect and capable of misinterpreting Scripture, for the most part he was led to his beliefs by Scripture, not Calvinism.) His Calvinism didn’t inhibit him, but inspired him to offer the gospel to all men. He believed that more sinners could be saved if the gospel was preached to them. He didn’t try to harmonize this with God’s election, since Scripture clearly teaches both. He believed his responsibility was to preach the gospel, and that God, in his sovereignty, would use both preaching and prayer to produce a greater harvest of souls. He had prayer meetings Monday nights, and before preaching services. His classic book The Soul Winner is still in print.

Graciously, Spurgeon acknowledged the need for love and kindness between sincere Christians with different doctrines. He also acknowledged that some (though far from all) theological differences were largely semantic:

But I do maintain there should be, and there must be if our churches are to be healthy and sound, a constant adherence to the fundamental doctrines of divine truth. I should be prepared to go a very long way for charity’s sake, and admit that very much of the discussion which has existed even between Arminians and Calvinists has not been a discussion about vital truth, but about the terms in which that vital truth shall be stated. (Metropolitan Tabernacle Pulpit, 6:395.)

Spurgeon recognized that both Arminians and Calvinists were correct in many of their understandings of Scripture, but their mistake was in choosing one set of truths over another, rather than accepting both regardless of their apparent contradiction. He attributed our lack of understanding to our finite and fallen minds, not to problems with God or Scripture. Spurgeon put it this way:

The Calvinist has said, and said right bravely, that salvation is of grace alone; and the Arminian has said, and said most truthfully, that damnation is of man's will alone, and as the result of man’s sin, and of that only. Then they have fallen out with one another. The fact is, they had each one laid hold of a truth, and if they could have put their heads together, and accepted both truths, it might have been greatly for the advantage of the Church of Christ. These two doctrines are like tram lines that you can travel on with safety and comfort, these parallel lines—ruin, of man; restoration, of God: sin, of man's will; salvation, of God's will: reprobation, of man’s demerit; election, of God’s free and sovereign grace: the sinner lost in hell through himself alone, the saint lifted up to heaven wholly and alone by the power and grace of God. Get those two truths thoroughly engraven upon your heart, and you will then hold comprehensively the great truths of Scripture. You will not need to crowd them into one narrow system of theology, but you will have a sort of duplicate system. (Metropolitan Tabernacle Pulpit, 41:500.)

Our desire for logical consistency, as we understand it, can become our God. Then we, not Scripture and not God, become our own ultimate authority. We end up ignoring, rejecting, or twisting Scripture that doesn’t fit our chosen theology. On the contrary, our theology should be a reflection of Scripture itself, and wherever Scripture teaches apparently contradictory ideas, our theology should embrace those same ideas, rather than resort to a consistency which rejects part of God's revealed Word.

My Greek professor liked to say, “I would rather be comfortable with my Bible and uncomfortable with my theology, than comfortable with my theology and uncomfortable with the Bible.” Theology is a very good thing—as long as it is true to Scripture, and helps us understand it, and see it in its fuller picture. When theology replaces Scripture’s authority, and ends up obscuring Scripture and causing us to reinterpret it rather than accept it, that's when it interferes with rather than illuminates God’s sacred revelation.

May we read Scripture and believe it, not explaining away what doesn’t fit our theology, but stretching our theology to embrace the full breadth of God's revealed truth.

The Extent of the Atonement, by Richard E. Powell, Fort Caroline Baptist Church, Jacksonville, Florida, USA

INTRODUCTION

“For whom did Christ die?” This question speaks to the fundamental issue of the extent of the atonement. There are two predominant views of the extent of Christ’s atoning work on the cross. One view teaches that Jesus Christ died only for the elect. The other view teaches that He died for all people.

This paper will discuss the extent of the atonement by surveying scriptural evidence for both views. It will be demonstrated that, while Christ certainly died for the elect, He also died for all sinners. Scripture often limits Christ’s death to the elect, but it also declares His redemptive death for all mankind.

The Definition of Limited Atonement

Limited atonement, also called particular or definite, can be defined as the belief that Christ died for the elect only. Edwin H. Palmer defines the doctrine of limited atonement in his book, The Five Points of Calvinism, by writing, “…Christ died only for the believer, the elect, only for those who will actually be saved and go to heaven.” In his book, Manual of Christian Doctrine, Louis Berkhof writes, “The Bible clearly teaches that the effect of the work of Christ is not merely to make atonement possible, but to reconcile men to God and to put them in actual possession of eternal salvation, Luke 19:10; Rom. 5:10; II Cor. 5:21; Gal. 1:4; 3:13; Eph. 1:7. Moreover, it indicates in various ways that Christ laid down His life for a certain qualified number…”

Scriptural Evidence for Limited Atonement

Proponents of limited atonement cite numerous Scriptures in support of their view. Timothy George states,

"Those who believe in particular redemption find support for their view in verses such as Acts 20:28 where Paul spoke of ‘the church of God, which he bought with his own blood,’ and Ephesians 5:25 where we are told that ‘Christ loved the church and gave himself up for her."

Those who hold to a limited atonement also find support in the verse that speaks of Christ’s death “for the sheep” (John 10:15). They look to Matthew 20:28 where Jesus said, “The Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” John 15:13 is often cited in favor of limited atonement. In this verse Jesus stated, “Greater love has no one than this, than to lay down one’s life for his friends.”

Arguments In Favor of Limited Atonement

A number of arguments have been set forth in defense of limited atonement. One argument contends that if Christ’s death actually paid for the sins of all people, then God would be unjust to condemn unbelievers. Wayne Grudem writes, “For God could not condemn to eternal punishment anyone whose sins are already paid for: that would be demanding double payment, and it would therefore be unjust.” Another argument states that Christ is dishonored if He died for sinners who will ultimately perish. Arthur W. Pink writes,

"And it certainly is not to the glory of God to suppose that He designed to save any that perish, for that would show His benevolent purpose was frustrated and would proclaim a disappointed and defeated Deity."

He further wrote, “The fact is that those who advocate the scheme of a general redemption, are so far from magnifying the grace of God, that they, really, degrade both Divine grace and Christ’s sacrifice.” A further argument of limited atonement concerns the biblical terms such as “all” and “world” as used in reference to the scope of Christ’s atoning death. Grudem states, “Several passages that speak about ‘the world’ simply mean that sinners generally will be saved, without implying that every single individual in the world will be saved.”

The Definition of Unlimited Atonement

Unlimited atonement, also called general redemption, is “the view that Christ died for everyone but that His death is effective only in those who believe the gospel.”[9] Lewis Sperry Chafer refers to the teaching of Scripture concerning the death of Jesus Christ when he writes, “In these divine records two great truths are evident: He died as a substitute for someone else, and that someone else is each and every individual in all the lost world of mankind.”

Scriptural Evidence for Unlimited Atonement

Scriptures referenced in support of unlimited atonement include John 3:16: “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” The proclamation of John the Baptist is viewed by those who adhere to unlimited atonement as opening the scope of Christ’s redeeming work on the cross to the entire world. John said, “Behold! The Lamb of God who takes away the sin of the world!” The apostle Paul declared, “God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation”(2 Corinthians 5:19). Paul taught Timothy that Christ “gave Himself a ransom for all” (1 Timothy 2:6). The author of the Book of Hebrews wrote, “But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone” (Hebrews 2:9).

Arguments In Favor of Unlimited Atonement

One argument for the unlimited view of the atonement is the presence of Scriptural passages that seem to widen the scope of the atoning work of Christ. One of the most familiar and clear verses on this subject is John 3:16. “For God so loved the world that He gave His only begotten Son that whoever believes in Him should not perish but have everlasting life.” Limited redemptionists must interpret this verse to refer to the “world of the elect” or “all of the elect.” Timothy George admits this tendency of Calvinists when he writes,

"The standard Calvinistic response to the ‘all’ verses is to say that they refer to all sorts or kinds of people: to princes as well as paupers, to city dwellers as well as country folk, to Africans no less than Asians, and so forth. But this is a strained exegesis which is hard to justify in every case. Unless the context clearly requires a different interpretation, it is better to say that ‘all means all,’ even if we cannot square the universal reach of Christ’s atoning death with its singular focus."

Robert P. Lightner observes, "Seemingly, the only explanation to be given for these arbitrary and inconsistent meanings is to be found in the strict Calvinistic insistence that Christ did not die for all men. Being convinced of that, the limited redemptionist proceeds to defend his position by narrowing the meaning of words wherever the normal and literal meaning would contradict his premise."

It is also argued by those who reject limited atonement that their position does not necessarily lead to universalism. To believe that Jesus Christ died for all men does not mean that all men will be saved. Commenting on 1 Timothy 2:6, authors Thomas Lea and Hayne Griffin write, “The objects of Christ’s death are as wide as the objects of prayer in 2:1, ‘all.’ The death of Christ is potentially on behalf of all people, but its saving effects are limited to those who respond in faith.” Another argument favoring the unlimited view centers on the command to preach the Gospel to all men. Both sides agree that believers are obligated to preach the Gospel to all men indiscriminately. The clear teaching of Scripture is that the Gospel of Jesus Christ is to be universally proclaimed (Matthew 28:19). However, if Christ did not die for all men but only the elect, how can the offer of salvation be sincerely made to all persons? Some strict Calvinists do not believe that it is proper to tell individuals that Christ died for them personally since no man can know who the elect are prior to salvation. Charles M. Horne states,

"Certainly all born-again Christians agree that the Bible teaches that Christ died for sinners, and in the preaching of the gospel this is all that needs to be stated; the question of the designed extent of the atonement need not come into the story at all."

Charles H. Spurgeon considered himself a Calvinist. However, he did not hesitate to offer the Gospel to men indiscriminately and personally. In a sermon on 2 Corinthians 5:20-21 Spurgeon assumed the role of an “ambassador of Christ” when he said,

"Oh, that these lips had language, or that this heart could speak without them! Then would I plead with every unconverted, unbelieving soul within this place, and plead as for my life. Friend, you are at enmity with God, and God is angry with you; but on His part there is every readiness for reconciliation. He has made a way by which you can become His friend-a very costly way to Himself, but free to you. He could not give up His justice, and so destroy the honour of His own character; but he did give up His Son, His Only Begotten, and His well-beloved; and that Son of His has been made sin for us, though he knew no sin. See how God meets you! See how willing, how anxious He is that there should be reconciliation between Himself and guilty men. O sirs, if you are not saved it is not because God will not or cannot save you; it is because you refuse to accept His mercy in Christ. If there is any difference between you and God today it is not from want of kindness on His part; it is from want of willingness on yours. The burden of your ruin must lie at your own door: your blood must be on your own skirts."

Conclusion

A careful reading of the Scriptures will reveal that Christ died for the elect, but not only for the elect. His death included all mankind. It was the full and final satisfaction of all the demands of a holy God. Lightner correctly notes,

“The Biblical extent of the atonement is settled by answering the question of the Father’s purpose in the death of His Son. If the purpose was to justify all those for whom Christ died apart from any other consideration, then of course He only died for some because all will not be saved. However, if the Father’s purpose was to provide a redemption for all which was dependent upon faith for its personal application, then His death must be extended to all.”

The tenor of Scripture is that the work of Christ on the cross is a completed work for all mankind and is freely bestowed on all who believe. The benefits of the atonement do not become effectual until biblical faith is exercised. The Gospel messenger may proclaim the good news to all men without reservation that salvation is free to all who believe. One does not have to explain away the inclusive nature of passages which declare that salvation is provided for all, that God’s saving love extends to all the gift of eternal life, and that whosoever will may receive it by calling on the name of the Lord Jesus Christ.

Calvinism, Arminianism, and The Word of God, by Ptr. Chuck Smith, Calvary Chapel

It is not our purpose to take sides on these issues or to divide the body of Jesus Christ over human interpretations of these Biblical truths concerning our salvation. We simply desire to state how we in the Calvary Chapel fellowships understand the Bible's teaching regarding these matters.

1. DEPRAVITY

We believe that all are sinners (Romans 3:23) and unable by human performance to earn, deserve, or merit salvation (Titus 3:5). We believe that the wages of sin is death (Romans 6:23), and that apart from God’s grace, no one can be saved (Ephesians 2:8-9). We believe that none are righteous, or capable of doing good (Romans 3:10-12), and that apart from the conviction and regeneration of the Holy Spirit, none can be saved (John 1:12-13; 16:8-11; I Peter 1:23-25). Mankind is clearly fallen and lost in sin.

2. ELECTION

We believe that God chose the believer before the foundation of the world (Ephesians 1:4-6), and based on His foreknowledge, has predestined the believer to be conformed to the image of His Son (Romans 8:29-30). We believe that God offers salvation to all who will call on His name. Romans 10:13 says, “For whosoever shall call on the name of the Lord shall be saved.” We also believe that God calls to Himself those who will believe in His Son, Jesus Christ (I Corinthians 1:9). However, the Bible also teaches that an invitation (or call) is given to all, but that only a few will accept it. We see this balance throughout scripture. Revelation 22:17 states, “And whosoever will, let him take the water of life freely.” I Peter 1:2 tells us we are, “elect according to the foreknowledge of God, the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.” Matthew 22:14 says, “For many are called, but few are chosen (elected).” God clearly does choose, but man must also accept God's invitation to salvation.

3. ATONEMENT

We believe that Jesus Christ died as a propitiation (a satisfaction of the righteous wrath of God against sin) “for the whole world” (I John 2:2; 4:9-10), and that He redeems and forgives all who will believe in the death and resurrection of Jesus Christ as their only hope of salvation from sin, death, and hell (Ephesians 1:7; I Peter 1:18-19). We believe that eternal life is a gift of God (Romans 6:23), and that “whosoever believeth” in Jesus Christ will not perish, but will have eternal life (John 3:16-18). I Timothy 4:10 says “we trust in the living God, who is the Savior of all men, specially of those that believe.” Hebrews 2:9 states that Jesus, “was made a little lower than the angels for the suffering of death, crowned with glory and honor, that He, by the grace of God, should taste death for every man.” The atoning sacrifice of Jesus Christ was clearly sufficient to save the entire human race.

4. GRACE

We believe that God's grace is not the result of human effort or worthiness (Romans 3:24-28; 11:6), but is the response of God’s mercy and love to those who will believe in His Son (Ephesians 2:4-10). Grace gives to us what we do not deserve nor can earn by our performance (Romans 11:6). We believe that God's grace and mercy can be resisted by us. Jesus said in Matthew 23:37, “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them who are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not.” We are not condemned because we have no opportunity to be saved, but a person is condemned because he makes a choice not to believe (John 3:18). In John 5:40 we read “And ye will not come to Me, that ye might have life.” Jesus also said in John 6:37, “All that the Father giveth Me shall come to Me; and him that cometh to Me I will in no wise cast out.” John 6:40 states, “And this is the will of Him that sent Me, that everyone who seeth the Son, and believeth on Him, may have everlasting life.” In John 7:37 Jesus said “If any man thirst, let him come unto Me, and drink.” In John 11:26 He adds “whosoever liveth and believeth in Me shall never die.”

Jesus clearly acknowledges the fact of human resistance and rejection. In John 12:46-48 He said, “I am come as a light into the world, that whosoever believeth on Me should not abide in darkness. And if any man hear My words, and believe not, I judge him not; for I came, not to judge the world but to save the world. He that rejecteth Me, and receiveth not My words, hath One that judgeth him: the word that I have spoken, the same shall judge him in the last day.”

In Stephen's message in Acts 7:51, he concluded by saying, “Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost; as your fathers did, so do ye.” In Romans 10:21, the apostle Paul quotes Isaiah 65:2 when he speaks of God’s words to Israel, “All day long I have stretched forth My hands unto a disobedient and gainsaying people.” In one of the five warning passages of the book of Hebrews, we read in Hebrews 10:26, “For if we sin willfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sins.” Verse 29 adds, “Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, with which he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?” Clearly, God's grace can either be resisted or received by the exercise of human free will.

5. PERSEVERANCE

We believe that nothing can separate us from the love of God in Jesus Christ our Lord (Romans 8:38-39), and that there is no condemnation to those who are in Jesus Christ (Romans 8:1). We believe that the promise of Jesus in John 10:27-28 is clear: “My sheep hear My voice, and I know them, and they follow Me. And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of My hand.” Jesus said in John 6:37, “him that cometh to Me I will in no wise cast out.” We have this assurance in Philippians 1:6 “Being confident of this very thing, that He who hath begun a good work in you will perform it until the day of Jesus Christ." We believe that the Holy Spirit has sealed us unto the day of redemption (Ephesians 1:13-14; 4:30).

But we also are deeply concerned over the words of Jesus in Matthew 7:21-23: “Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father, who is in heaven. Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy name? And in Thy name have cast out devils? And in Thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from Me, ye that work iniquity.” Apparently there are many who claim to be believers that in fact are not.

Jesus said in Luke 9:62, “No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.” I Corinthians 6:9-10 insists that “the unrighteous shall not inherit the kingdom of God” and warns us not to be deceived. A list is then given of various kinds of sinful lifestyles with an ending remark that they will not inherit the kingdom of God. Similar statements and conclusions are given in Galatians 5:19-21 and Ephesians 5:3-5.

Galatians 5:4 says “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” Colossians 1:22-23 says about Jesus Christ “In the body of his flesh through death, to present you holy and unblameable and unreproveable in His sight, if ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature that is under heaven, of which I, Paul, am made a minister." II Timothy 2:12 says “if we deny Him, He also will deny us.” Hebrews 3:12 says, “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.” Can true believers (“brethren”) depart from the living God? I Timothy 4:1 says that “in the latter times, some shall depart from the faith.” II Thessalonians 2:3 speaks of “a falling away” or an apostasy. II Peter 2:20-21 makes these remarkable statements: “For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior, Jesus Christ, they are again entangled in it, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness than, after they have known it, to turn from the holy commandment delivered unto them.”

It is no wonder that Peter says in I Peter 1:10, “Wherefore the rather, brethren, give diligence to make your calling and election sure; for if ye do these things, ye shall never fall.” We thank God for the encouragement of Jude 24 - “Now unto Him that is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy.”

Maintaining a Bible-centered balance in these difficult issues is of great importance. We do believe in the perseverance of the saints (true believers), but are deeply concerned about sinful lifestyles and rebellious hearts among those who call themselves “Christians.” We don’t have all the answers to these matters, but we desire to be faithful to the Lord and His word. If we find ourselves basing our view of salvation on the performance and attitudes of people we become discouraged and concerned. But when we keep our eyes on the Lord, and trust in Him alone and in His power, we say with Peter in I Peter 1:3-9:

“Blessed be the God and Father of our Lord Jesus Christ, who, according to His abundant mercy, hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time. In this ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations, that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ, whom, having not seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory, receiving the end of your faith, even the salvation of your souls.”

It is not easy to maintain the unity of the Spirit among us on these matters. It seems that the sovereignty of God and human responsibility are like two parallel lines that do not seem to intersect within our finite minds. God’s ways are “past finding out” (Romans 11:33), and the Bible warns us to “lean not unto thy own understanding” (Proverbs 3:5). To say what God says in the Bible - no more and no less - is not always easy, comfortable, or completely understandable. But Scripture tells us that the wisdom from above will be loving and kind toward all, seeking the unity of the believers, not trying to find ways to divide and separate from one another. May God help us all to love each other, to be kind, tenderhearted, forgiving one another as Jesus Christ has forgiven us (Ephesians 4:32)! In difficult doctrinal matters, may we have gracious attitudes and humble hearts, desiring most of all to please Him who has called us to serve Him in the body of Christ. Discussion - YES! Disagreements - YES! Division - NO!

Jesus said, “By their fruit ye shall know them.” When a particular position on the Scriptures causes one to become argumentative, legalistic, and divisive, I question the validity of that position. I seek to embrace those things that tend to make me more loving and kind, more forgiving and merciful. I know then that I am becoming more like my Lord. If you have come to a strong personal conviction on one side of a doctrinal issue, please grant us the privilege of first seeing how it has helped you to become more Christ-like in your nature, and then we will judge whether we need to come to that same persuasion. Let us always be certain to look at the fruit of the teaching.

Seek those things that produce the loving nature of Jesus in our lives. I would rather have the wrong facts and a right attitude, than right facts and a wrong attitude. God can change my understanding of the facts in a moment, but it often takes a lifetime to effect changes of attitude.

What Calvinism And Arminianism Have In Common, by Edward Fudge (from Apologetics Index; read the complete article)

Neither “side” has the whole truth in its pocket and that no human analysis can fully contain or explain what God accomplished for sinners in Jesus of Nazareth.

Yet we can speak truthfully even when not exhaustively. Convinced that evangelicals of all stripes share more than they generally realize, I propose the following seven couplets as a modest attempt at bridge building. Of course, this is only a step. But perhaps we can at least survey the terrain, establish some boundaries, and drive a few stakes. Doing so is surely better than defending our doctrinal turf while firing volleys of proof texts at each other.

Couplet 1:

- Every accountable person deserves to be lost.
- No accountable person deserves to be saved.

On this point Scripture is transparently clear: “All ...are under the power of sin...that...the whole world may be held accountable to God” (Rom. 3:9, 19). “[A]ll have sinned and fall short of the glory of God” (Rom. 3:23).

God requires absolute obedience, and not one of us has presented it. The mystery is not that some are finally lost but that any are finally saved. Every person finally lost will receive justice, whereas every person finally saved will receive mercy grounded only in its giver (Rom 1:18-20, 32; 2:5; 3:4-8).

There are important differences between Augustine and Pelagius, between Calvin and Arminius, between Whitefield and Wesley. But this is not one of them. Every careful Calvinist insists that God deserves no blame for the fate of the lost. Every careful Arminian affirms that God deserves all glory for the salvation of the redeemed. Stressing each of the two points in the couplet can help us minimize needless misunderstanding, define genuine differences with sharper clarity, and cultivate a fraternal climate in which to study jointly the Word of God.

Couplet 2:

- God takes no pleasure in the final destruction of any.
- God finds pleasure in the salvation of every person who is saved.

God finds no joy in the death of any sinner. “Have I any pleasure in the death of the wicked, says the Lord God, and not rather that he should turn from his way and live?” he asks rhetorically in Ezekiel 18:23 (see also Eze. 18:32; 33:11). He is not vengeful or vindictive. The Creator does not delight in the destruction of any person he has made, not even his enemies. He desires “all men to be saved and to come to the knowledge of the truth” (1 Tim. 2:4). Whoever is finally lost will not see God smiling as a result. Indeed, the Son of God says, there is celebration in heaven over every sinner who repents (Luke 15:7,10). (Read the complete article)

Notes: (1) This ministry does not necessarily endorse or share all the views and opinions expressed in the materials, resources or links mentioned in these posts. Please always refer to the Articles of Faith and Biblical distinctives of Baptists when you study these materials. (2) This lesson is part of the projected 300 plus lessons. From time to time, the lessons will be updated, revised, combined, formatted, and edited to comply with the VOA Simplified English word list. Later on, these lessons will be categorized, numbered sequentially, and made available as PDF downloads.

Old Testament survey (36): Zephaniah

The great day of the LORD is near, it is near, and hasteth greatly, even the voice of the day of the LORD: the mighty man shall cry there bitterly.

That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness,

A day of the trumpet and alarm against the fenced cities, and against the high towers.

And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the LORD: and their blood shall be poured out as dust, and their flesh as the dung.

Neither their silver nor their gold shall be able to deliver them in the day of the LORD’S wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. (Zephaniah 1:14-18)

Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD’S anger. (Zephaniah 2:3)

The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing. (Zephaniah 3:17)

Overview

[1] Zephaniah, from Thru The Bible Radio with Dr. J. Vernon McGee ©, with free downloads Notes & Outlines (PDF), Complete 5-Year Study (MP3)

Two thoughts stand out in this brief book:

1. “The day of the LORD” occurs seven times in this little prophecy. Obadiah and Joel, the first of the writing prophets, were the first to use this expression. All of the prophets refer to it; and now Zephaniah, the last of the writing prophets, before the Captivity, brings it to our attention again. He uses it more than any of the other prophets. The actual phrase occurs seven times, but there are other references to it. This expression has particular application to the Great Tribulation period, which precedes the Kingdom; but the Day of the Lord also includes the time of the Kingdom. The Great Tribulation period is ended by the coming of Christ personally to the earth to establish the millennial Kingdom—and all that is included in the Day of the Lord. The emphasis in the Book of Zephaniah is upon judgment. Joel also opens his prophecy with a description of a great locust plague, which he likens to the Day of the Lord that is coming in the future. Joel says that the Day of the Lord is not light; it is darkness. It is on the black background of man’s sin that God writes in letters of light the wonderful gospel story for you and me.

2. “Jealousy” occurs twice in this book. God’s jealousy is on a little different plane from that of yours and mine. In our jealousy, we seek to do evil. God is jealous of those who are His own. He is jealous of mankind. He created him, and He has purchased a redemption for him, and made it possible for him to be saved. It is not His will that any should perish; He wants them saved—He is jealous for mankind. But when they don’t turn to Him, He is going to judge them. The thing which the Book of Zephaniah makes clear is that God is glorified in judging as well as He is glorified in saving. A great many people cannot understand how that is possible. Ezekiel 38–39 speaks of the time in the future when God will judge Russia. We read there, “And thou shalt come up against my people of Israel, as a cloud to cover the land; it shall be in the latter days, and I will bring thee against my land, that the heathen may know me, when I shall be sanctified in thee, O Gog, before their eyes” (Ezek. 38:16). In other words, God is saying, “I intend to judge this godless nation, and when I do, I shall be glorified in that judgment.” That is a tremendous statement for God to make, and for a great many people, it is a bitter pill to swallow. But it might be well for us to learn to think God’s thoughts after Him, realizing that our thoughts are not His thoughts and our ways are not His ways at all. (Read the complete article)

[2] Book of Zephaniah, from gotquestions.org (this website is also available in Afrikaans, Arabic, Bengali, Burmese-Myanmar, Cebuano, Chinese - Simplified, Chinese – Traditional, Hausa, Hindi, Indonesian, Japanese, Khmer, Korean, Malaysian, Persian-Farsi, Portuguese, Quechua, Sesotho, Spanish, Swahili, Tagalog, Tamil, Thai, Urdu, Vietnamese, Zulu, and 70 other languages)

Zephaniah pronounces the Lord’s judgment on the whole earth, on Judah, on the surrounding nations, on Jerusalem and on all nations. This is followed by proclamations of the Lord’s blessing on all nations and especially on the faithful remnant of His people in Judah.

Zephaniah had the courage to speak bluntly because he knew he was proclaiming the Word of the Lord. His book begins with “The word of the Lord” and ends with “says the Lord.” He knew that neither the many gods the people worshiped nor even the might of the Assyrian army could not save them. God is gracious and compassionate, but when all His warnings are ignored, judgment is to be expected. God’s day of judgment is frequently mentioned in the Scriptures. The prophets called it the “Day of the Lord.” They referred to various events such as the fall of Jerusalem as manifestations of God's Day, each of which pointed toward the ultimate Day of the Lord.

With a few adjustments in names and situations, this prophet of 7th century B.C. could stand in our pulpits today and deliver the same message of judgment of the wicked and hope for the faithful. Zephaniah reminds us that God is offended by the moral and religious sins of His people. God's people will not escape punishment when they sin willfully. Punishment may be painful, but its purpose may be redemptive rather than punitive. The inevitability of the punishment of wickedness gives comfort in a time when it seems that evil is unbridled and victorious. We have the freedom to disobey God but not the freedom to escape the consequences of that disobedience. Those who are faithful to God may be relatively few, but He does not forget them. (Read the complete article)

[3] Zephaniah, from Scofield Reference Notes (1917 Edition)

This prophet, a contemporary of Jeremiah, exercised his ministry during the reign of Josiah. It was a time of revival (2 Ki. 22), but the captivity was impending, nevertheless, and Zephaniah points out the moral state which, despite the superficial revival under Josiah (Jeremiah 2:11-13), made it inevitable.

Zephaniah is in four parts:

1. The coming invasion of Nebuchadnezzar a figure of the day of the Lord, Zephaniah 1:1-2:3.
2. Predictions of judgment on certain peoples, Zephaniah 2:4-15.
3. The moral state of Israel for which the captivity was to come, Zephaniah 3:1-7.
4. The judgment of the nations followed by kingdom blessing under Messiah, Zephaniah 3:8-20.

Discussion

[1] References to “day of the Lord” in Zephaniah

Hold thy peace at the presence of the Lord GOD: for the day of the LORD [is] at hand: for the LORD hath prepared a sacrifice, he hath bid his guests. (Zephaniah 1:7)

And it shall come to pass in the day of the LORD'S sacrifice, that I will punish the princes, and the king's children, and all such as are clothed with strange apparel. (Zephaniah 1:8)

The great day of the LORD [is] near, [it is] near, and hasteth greatly, [even] the voice of the day of the LORD: the mighty man shall cry there bitterly. (Zephaniah 1:14)

Neither their silver nor their gold shall be able to deliver them in the day of the LORD'S wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. (Zephaniah 1:18)

Before the decree bring forth, [before] the day pass as the chaff, before the fierce anger of the LORD come upon you, before the day of the LORD’S anger come upon you. (Zephaniah 2:2)

Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD’S anger. (Zephaniah 2:3)

[2] Other references to “day of the Lord”

For the day of the LORD of hosts [shall be] upon every [one that is] proud and lofty, and upon every [one that is] lifted up; and he shall be brought low: (Isaiah 2:12)

Howl ye; for the day of the LORD [is] at hand; it shall come as a destruction from the Almighty. (Isaiah 13:6)

Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it. (Isaiah 13:9)

For [it is] the day of the LORD'S vengeance, [and] the year of recompences for the controversy of Zion. (Isaiah 34:8)

For this [is] the day of the Lord GOD of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord GOD of hosts hath a sacrifice in the north country by the river Euphrates. (Jeremiah 46:10)

Thou hast called as in a solemn day my terrors round about, so that in the day of the LORD'S anger none escaped nor remained: those that I have swaddled and brought up hath mine enemy consumed. (Lamentations 2:22)

Ye have not gone up into the gaps, neither made up the hedge for the house of Israel to stand in the battle in the day of the LORD. (Ezekiel 13:5)

For the day [is] near, even the day of the LORD [is] near, a cloudy day; it shall be the time of the heathen. (Ezekiel 30:3)

Alas for the day! for the day of the LORD [is] at hand, and as a destruction from the Almighty shall it come. (Joel 1:15)

Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for [it is] nigh at hand; (Joel 2:1)

And the LORD shall utter his voice before his army: for his camp [is] very great: for [he is] strong that executeth his word: for the day of the LORD [is] great and very terrible; and who can abide it? (Joel 2:11)

The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come. (Joel 2:31)

Multitudes, multitudes in the valley of decision: for the day of the LORD [is] near in the valley of decision. (Joel 3:14)

Woe unto you that desire the day of the LORD! to what end [is] it for you? the day of the LORD [is] darkness, and not light. (Amos 5:18)

[Shall] not the day of the LORD [be] darkness, and not light? even very dark, and no brightness in it? (Amos 5:20)

For the day of the LORD [is] near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head. (Obadiah 1:15)

Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee. (Zechariah 14:1)

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: (Malachi 4:5)

The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: (Acts 2:20)

[3] References to “jealousy” in Zephaniah

Neither their silver nor their gold shall be able to deliver them in the day of the LORD'S wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. (Zephaniah 1:18)

Therefore wait ye upon me, saith the LORD, until the day that I rise up to the prey: for my determination [is] to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, [even] all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. (Zephaniah 3:8)

Further study (Be like the Bereans! Acts 17:11)

[1] The Fearsome Day Of The Lord’s Anger Commentary On The Book Of Zephaniah, by Paul G. Apple

[2] Materials by David Malick

• An Introduction to the Book of Zephaniah (download Word doc)
• An Argument of the Book of Zephaniah (download Word doc)

[3] Zephaniah, by Hampton Keathley IV

[4] Zephaniah, by Richard D. Patterson

Sermons on Zephaniah (Be like the Bereans! Acts 17:11)

[1] Lenten Devotions Day 29 Zephaniah 2:1 -3, Central Baptist Church – Lowesville

[2] God’s Day of Wrath, by Charles Leman Eldred

[3] Sermons by Rev. Harold A. Winter

• Watch! The Day of the Lord is Coming
• He Will Comfort You with His Love

[4] Where is God? by Tim Carter

[5] Singing - A Strange Thing Zephaniah 3:17, by Tim Adams

[6] A Picture of God, by Alberto Hernandez

[7] God wants to do us good, by Peter Grenfell

[8] Advent 1997 -3- Be Glad and Rejoice! by Richard DeRuiter

For other available sermons, please surf to Sermon / Preaching resources. Sermons are also available from South McGehee Baptist Church, McGehee, Arizona; Central Baptist Church, Lowesville; First Baptist Church, Mountain View, Missouri; Swift Creek Baptist Church; Word of Life Baptist Church, Pottsville, Philadelphia; Palm Springs Baptist Church, California; South Woods Baptist Church; Grove Baptist Church, Ulster; Dudley Baptist Church, United Kingdom; Independent Fundamental Baptist Sermons, Fundamental Christian Radio Broadcasts, Off-Site Audio Page and The Christian Radio Tuner

Notes: (1) This ministry does not necessarily endorse or share all the views and opinions expressed in the materials, resources or links mentioned in these posts. Please always refer to the Articles of Faith and Biblical distinctives of Baptists when you study these materials. (2) This lesson is part of the projected 300 plus lessons. From time to time, the lessons will be updated, revised, combined, formatted, and edited to comply with the VOA Simplified English word list. Later on, these lessons will be categorized, numbered sequentially, and made available as PDF downloads.

Help the victims of Typhoons Ondoy and Pepeng in the Philippines

(The 2:54 mark of this YouTube video shows the damage done to UERM, a medical school very near BBC Sta. Mesa, and the dramatic rescue of a female doctor being swept away by the flood.)

You can help the victims of last week’s Typhoon Ondoy and Typhoon Pepeng (still devastating northern Philippines) through the Philippine National Red Cross.

Sermons on suffering, calamity, pain, revival and God’s gracious and merciful sovereignty (Be like the Bereans! Acts 17:11)

Habakkuk 3:2-19

O LORD, I have heard thy speech, and was afraid: O LORD, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.

He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting.

I saw the tents of Cushan in affliction: and the curtains of the land of Midian did tremble.

Was the LORD displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation?

Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didst cleave the earth with rivers.

The mountains saw thee, and they trembled: the overflowing of the water passed by: the deep uttered his voice, and lifted up his hands on high.

The sun and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear.

Thou didst march through the land in indignation, thou didst thresh the heathen in anger.

Thou didst walk through the sea with thine horses, through the heap of great waters.

Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls:

Yet I will rejoice in the LORD, I will joy in the God of my salvation.

The LORD God is my strength, and he will make my feet like hinds’ feet, and he will make me to walk upon mine high places.

[1] The Arrows of the Almighty, by Lehman Strauss, Litt.D., F.R.G.S. (also available in Indonesian)

[2] Living in Light of God's Providence, by Philip G Layton, Gold Country Baptist Church

[3] When All Hell Breaks Loose, by Michael Stark, New Beginnings Baptist Church

[4] Job-Suffering and Sovereignty Part 1, by Keith Crosby

[5] Job: Pain & Faith, by Noel Sterne

[6] Sermons by David Harp

• Trust God anyway - sermon from Job
• When will God bring Revival?

[7] Evidence of Revival, Jonah 3:4-10, by Jim McCullen

[8] A Revival of the Word, 2 Chronicles 34:22-32, by Ronald E. George Jr. at the Sand Fork Baptist Church

Pilgrim’s Progress by John Bunyan (animated version, 8 parts)

(Note: This review/summary is from Wikipedia)

“The Pilgrim’s Progress from This World to That Which Is to Come” is a Christian allegory written by John Bunyan and published in February 1678. It is regarded as one of the most significant works of English literature, has been translated into more than 200 languages, and has never been out of print.

Plot (First Part)

Christian, an everyman character, is the protagonist of the allegory, which centres itself in his journey from his hometown, the “City of Destruction” (“this world”), to the "Celestial City" (“that which is to come”: Heaven) atop Mt. Zion. Christian finds himself weighed down by a great burden, the knowledge of his sin, which he believed came from his reading “the book in his hand,” (the Bible). This burden, which would cause him to sink into Tophet (hell), is Christian’s acute, immediate concern that impels him to the crisis of what to do for deliverance. Evangelist meets Christian as he is walking out in the fields and directs him to the “Wicket Gate” for deliverance. Since Christian cannot see the “Wicket Gate” in the distance, Evangelist directs him to go to a “shining light,” which Christian thinks he sees. Christian leaves his home, his wife, and children to save himself when his attempt to persuade them to go with him fails. Two men of Destruction City, Obstinate and Pliable, follow Christian to persuade him to return and are unsuccessful. Pliable then decides to accompany Christian on the path, until the two land in the Slough Of Despond—whereupon Pliable extricates himself and goes back to the City; Christian is rescued from the slough by Help, who throws him a rope.

On his way to the Wicket Gate, Christian is diverted by Mr. Worldly Wiseman into seeking deliverance from his burden through the Law, supposedly with the help of a Mr. Legality and his son Civility in the village of Morality, rather than through Christ, allegorically by way of the Wicket Gate. Evangelist meets the wayward Christian where he has stopped before a life-threatening mountain, Mount Sinai, on the way to Legality’s home. Evangelist shows Christian that he had sinned by turning out of his way, but he assures him that he will be welcomed at the Wicket Gate if he should turn around and go there, which Christian does.

At the Wicket Gate begins the “straight and narrow” King’s Highway, and Christian is directed onto it by the gatekeeper Good Will. In the Second Part, Good-will is shown to be Jesus himself. To Christian's query about relief from his burden, Good Will directs him forward to “the place of deliverance.”

Christian makes his way from there to the House of the Interpreter, where he is shown pictures and tableaux that portray or dramatize aspects of the Christian faith and life. Roger Sharrock denotes them “emblems.”

From the House of the Interpreter, Christian finally reaches the “place of deliverance” (allegorically, the cross of Calvary and the open sepulchre of Christ), where the “straps” that bound Christian’s burden to him break, and it rolls away into the open sepulchre. This event happens relatively early in the narrative: the immediate need of Christian at the beginning of the story being quickly remedied. After Christian is relieved of his burden, he is greeted by three shining ones, who give him the greeting of peace, new garments, and a scroll as a passport into the Celestial City — these are allegorical figures indicative of Christian Baptism.

Atop the Hill of Difficulty, Christian makes his first stop for the night at the House Beautiful, which is an allegory of the local Christian congregation. Christian spends three days here, and leaves clothed with armour (Eph. 6:11-18), which stands him in good stead in his battle against Apollyon in the Valley of Humiliation. This battle lasts “over half a day” until Christian manages to wound Apollyon with his two-edged sword (a reference to the Bible, Heb. 4:12). “And with that Apollyon spread his dragon wings and sped away.”

As night falls Christian enters the Valley of the Shadow of Death. When he is in the middle of the valley amidst the gloom and terror he hears the words of the Twenty-third Psalm, spoken possibly by his friend Faithful:

Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. (Psalms 23:4.)

As he leaves this valley the sun rises on a new day.

Just outside the Valley of the Shadow of Death he meets Faithful, also a former resident of the City of Destruction, who accompanies him to Vanity Fair, where both are arrested and detained because of their disdain for the wares and business of the fair. Faithful is put on trial, and executed as a martyr. Hopeful, a resident of Vanity, takes Faithful’s place to be Christian’s companion for the rest of the way.

Along a rough stretch of road, Christian and Hopeful leave the highway to travel on the easier By-Path Meadow, where a rainstorm forces them to spend the night. In the morning they are captured by Giant Despair, who takes them to his Doubting Castle, where they are imprisoned, beaten and starved. The giant wants them to commit suicide, but they endure the ordeal until Christian realizes that a key he has, called Promise, will open all the doors and gates of Doubting Castle. Using the key, they escape.

The Delectable Mountains form the next stage of Christian and Hopeful’s journey, where the shepherds show them some of the wonders of the place also known as “Immanuel’s Land”.
On the way, Christian and Hopeful meet a lad named Ignorance, who has the vain hope of entering the Celestial City even though he believes in work’s righteousness. A ferryman named Vain Hope ferries Ignorance across the River of Death, only for Ignorance to be turned away from the gates of Celestial City and cast into hell.

Christian and Hopeful make it through the dangerous Enchanted Ground into the Land of Beulah, where they ready themselves to cross the River of Death on foot to Mount Zion and the Celestial City. Christian has a rough time of it, but Hopeful helps him over; and they are welcomed into the Celestial City.

Characters (First Part)

Note: Names of main characters are in capital letters.

• CHRISTIAN, whose name was Graceless at some time before, the protagonist in the First Part, whose journey to the Celestial City is the plot of the story.

• EVANGELIST, the religious man who puts Christian on the path to the Celestial City. He also shows Christian a book, which readers assume to be the Bible.

• Obstinate, one of the two residents of the City of Destruction, who run after Christian when he first sets out, in order to bring him back.

• Pliable, the other of the two, who goes with Christian until both of them fall into the Slough of Despond. Pliable escapes from the slough and returns home.

• Help, Christian’s rescuer from the Slough of Despond.

• MR. WORLDLY WISEMAN, a resident of a place called Carnal Policy, who persuades Christian go out of his way to be helped by a Mr. Legality and then move to the City of Morality.

• GOODWILL, the keeper of the Wicket Gate through which one enters the “straight and narrow way” (also referred to as “the King's Highway”) to the Celestial City. In the Second Part we find that this character is none other than Jesus Christ Himself.

• Beelzebub, literally “Lord of the Flies”, is one of the devil’s companion archdevils who has erected a fort near the Wicket Gate from which he and his companions can shoot arrows at those who are about to enter the Wicket Gate. He is also the Lord of Vanity Fair. Christian calls him “captain” of the fiend Apollyon.

• THE INTERPRETER, the one who has his House along the way as a rest stop for travellers to check in to see pictures and dioramas to teach them the right way to live the Christian life. He has been identified as the Holy Spirit. He also appears in the Second Part.

• Shining Ones, the messengers and servants of “the Lord of the Hill”, God. They are obviously the holy angels.

• Formalist, one of two travellers on the King’s Highway, who do not come in by the Wicket Gate, but climb over the wall that encloses it, at least from the hill and sepulcre up to the Hill Difficulty. He and his companion Hypocrisy come from the land of Vainglory. He takes one of the two bypaths that avoid the Hill Difficulty, but is lost.

• Hypocrisy, the companion of Formalist. He takes the other of the two bypaths and is also lost.

• Timorous, one of two who try to persuade Christian to go back for fear of the chained lions near the House Beautiful. He is a relative of Mrs. Timorous of the Second Part. His companion is

• Mistrust.

• Watchful, the porter of the House Beautiful. He also appears in the Second Part and receives “a gold angel” coin from Christiana for his kindness and service to her and her companions. “Watchful” is also the name of one of the Delectable Mountains’ shepherds.

• Discretion, one of the maids of the House Beautiful, who decides to allow Christian to stay there.

• Prudence, another of the House Beautiful maidens. She appears in the Second Part.

• Piety, another of the House Beautiful maidens. She appears in the Second Part.

• Charity, another of the House Beautiful maidens. She appears in the Second Part.

• APOLLYON, literally “Destroyer”; the lord of the City of Destruction and one of the devil’s companion archdevils, who tries to force Christian to return to his domain and service. His battle with Christian takes place in the Valley of Humiliation, just below the House Beautiful. He appears as a dragon-like creature with scales and bats’ wings. He takes darts from his body to throw at his opponents.

• Giants “Pope” and “Pagan”, allegories of Roman Catholicism and paganism as persecutors of Protestant Christians. “Pagan” is dead, indicating the end of pagan persecution with Antiquity, and “Pope” is alive but decrepit, indicating the then diminished power and influence of the Roman Catholic pope.

• FAITHFUL, Christian’s friend from the City of Destruction, who is also going on pilgrimage. Christian meets him just after getting through the Valley of the Shadow of Death.

• Wanton, a temptress who tries to get Faithful to leave his journey to the Celestial City. She may be the popular resident of the City of Destruction, Madam Wanton, who hosted a house party for friends of Mrs. Timorous.

• Adam the First, “the old man” (representing carnality) who tries to persuade Faithful to leave his journey and come live with his 3 daughters: the Lust of the flesh, the Lust of the eyes, and the Pride of life.

• Moses, the severe, violent avenger (representing the Law, which knows no mercy) who tries to kill Faithful for his momentary weakness in wanting to go with Adam the First out of the way.

• Talkative, a hypocrite known to Christian from the City of Destruction, who lived on Prating Row. He talks fervently of religion, but has no evident works as a result of true salvation.

• Lord Hate-good, the judge who tries Faithful in Vanity Fair.

• Envy, the first witness against Faithful.

• Superstition, the second witness against Faithful.

• Pick-Thank, the third witness against Faithful.

• HOPEFUL, the resident of Vanity Fair, who takes Faithful’s place as Christian’s fellow traveller. The character HOPEFUL poses an inconsistency in that there is a necessity imposed on the pilgrims that they enter the “King’s Highway” by the Wicket Gate. HOPEFUL did not; however, of him we read: “... one died to bear testimony to the truth, and another rises out of his ashes to be a companion with Christian in his pilgrimage”. HOPEFUL assumes FAITHFUL’S place by God’s design. Theologically and allegorically it would follow in that “faith” is trust in God as far as things present are concerned, and “hope”, biblically the same as “faith”, is trust in God as far as things of the future are concerned. HOPEFUL would follow FAITHFUL. The other factor is Vanity Fair's location right on the straight and narrow way. IGNORANCE, in contrast to HOPEFUL, came from the Country of Conceit, that connected to the “King's Highway” by means of a crooked lane. IGNORANCE was told by CHRISTIAN and HOPEFUL that he should have entered the highway through the Wicket Gate.

• Mr. By-Ends, a hypocritical pilgrim who perishes in the Hill Lucre silver mine with three of his friends. A “by-end” is a pursuit that is achieved indirectly. In the case of By-Ends and his companions, it is pursuing financial gain through religion.

• Demas, a deceiver, who beckons to pilgrims at the Hill Lucre to come and join in the supposed silver mining going on in it.

• GIANT DESPAIR, the owner of Doubting Castle, where Christians are imprisoned and murdered. He is slain by GREAT-HEART in the Second Part.

• Giantess Diffidence, Despair's wife. She is slain by OLD HONEST in the Second Part.

• Knowledge, one of the shepherds of the Delectable Mountains.

• Experience, another of the Delectable Mountains shepherds.

• Watchful, another of the Delectable Mountains shepherds.

• Sincere, another of the Delectable Mountains shepherds.

• IGNORANCE, “a brisk young lad”, who joins the “King's Highway” by way of the “crooked lane” that comes from his native country, called “Conceit.” He follows Christian and Hopeful and on two occasions talks with them. He believes that he will be received into the Celestial City because of his doing good works in accordance with God's will. Jesus Christ is for him only an example not a Savior. Christian and Hopeful try to set him right, but they fail. He gets a ferryman, Vain-Hope, to ferry him across the River of Death rather than cross it on foot as one is supposed to do. When he gets to the gates of the Celestial City, he is asked for a “certificate” needed for entry, which he does not have. The King, then, orders that he be bound and cast into hell.

• The Flatterer, a deceiver who leads Christian and Hopeful out of their way, when they fail to look at the roadmap given them by the Shepherds of the Delectable Mountains.

• Atheist, a mocker of CHRISTIAN and HOPEFUL, who goes the opposite way on the “King’s Highway” because he boasts that he knows that God and the Celestial City do not exist.

Watch Parts 1 to 8

The Pilgrim’s Progress- Part 1





The Pilgrim’s Progress- Part 2





The Pilgrim’s Progress- Part 3





The Pilgrim’s Progress- Part 4






The Pilgrim’s Progress- Part 5





The Pilgrim’s Progress- Part 6





The Pilgrim’s Progress- Part 7





The Pilgrim’s Progress- Part 8