Christ Church (Moscow, ID)

<p>Talk 3 of 6 from Missions Conference 2022: As the Waters Cover the Sea. <br><br>Consider donating to our Missions Conference fund: <a href="https://bit.ly/missions-conference-donation" rel="nofollow noopener" target="_blank">https://bit.ly/missions-conference-donation</a>.<br>—<br>James Rayment was born in England, but has lived in Seattle for 10 years with his wife and 5 kids. Since 2012, James has been building relationships with Muslims in Seattle and around the world. Because of this ministry he founded The Al-Ma’idah Initiative <a href="http://(https://www.al-maidah.org" rel="nofollow noopener" target="_blank">(https://www.al-maidah.org</a>), a Christian nonprofit that equips the church to understand and communicate better with Muslims on a range of religious, political and worldview issues. His goal is to create genuine friendships without shying away from the exclusivity of Jesus’ message.<br>—<br>The gospel is good news for all people, in all lands, at all times. The call of the church is to obey Christ’s command to teach the nations obedience to Him, as the King of all the earth. The great promise of the prophet Hosea is that the knowledge of the glory of the Lord shall cover the earth as water covers the sea. But between the commencement of Christ’s kingly rule of earth and the day when he comes again to judge the living and the dead, there will be ebbs and flows.<br><br>While initially in the gospel’s advance it centered in Jerusalem, and then took root in the West, we see in more recent decades how the gospel is rapidly advancing in South America and in the Eastern lands. But oftentimes, Christians in the West are often unsure of how to take the gospel and share it with their fellow Westerners; but more so are stumped by how to share the good news with those from very different cultures and religions.<br><br>Missions Conference 2022 is intended to help answer those questions, while equipping the saints where they are to be ready to share the word with not only their neighbor but the foreigner in their midst as well.</p>

<p>Talk 1 of 6 from Missions Conference 2022: As the Waters Cover the Sea.<br><br>Consider donating to our Missions Conference fund: <a href="https://bit.ly/missions-conference-donation" rel="nofollow noopener" target="_blank">https://bit.ly/missions-conference-donation</a>. <br>—<br>The gospel is good news for all people, in all lands, at all times. The call of the church is to obey Christ’s command to teach the nations obedience to Him, as the King of all the earth. The great promise of the prophet Hosea is that the knowledge of the glory of the Lord shall cover the earth as water covers the sea. But between the commencement of Christ’s kingly rule of earth and the day when he comes again to judge the living and the dead, there will be ebbs and flows.<br><br>While initially in the gospel’s advance it centered in Jerusalem, and then took root in the West, we see in more recent decades how the gospel is rapidly advancing in South America and in the Eastern lands. But oftentimes, Christians in the West are often unsure of how to take the gospel and share it with their fellow Westerners; but more so are stumped by how to share the good news with those from very different cultures and religions.<br><br>Missions Conference 2022 is intended to help answer those questions, while equipping the saints where they are to be ready to share the word with not only their neighbor but the foreigner in their midst as well.<br><br>Visit our website: <a href="https://christkirk.com" rel="nofollow noopener" target="_blank">https://christkirk.com</a>.</p>

<p>Talk 4 of 6 from Missions Conference 2022: As the Waters Cover the Sea.<br><br>Consider donating to our Missions Conference fund: <a href="https://bit.ly/missions-conference-donation" rel="nofollow noopener" target="_blank">https://bit.ly/missions-conference-donation</a>.<br>—<br>Francis Foucachon was born and raised in France, and trained as a young man to be a chef in the elite world of lyonnaise gastronomy. After working in that field for seven years, he was mentored and trained for the pastoral ministry by a missionary church-planter. He moved to the United States after marrying Donna Rapacz, a high school French teacher from Florida, but they returned to France a few years later for Francis to attend the Reformed Seminary in Aix-en-Provence. During this time, he was part of a church-planting team with one of his professors, and helped start a French-speaking Christian school. After graduation, Francis was ordained as a minister in the Presbyterian Church in America. Under the auspices of the PCA, Francis and Donna and their five children planted a church in the suburbs of Montreal, Quebec and a church in Lyon, France. Francis completed the course work in the Doctorate of Ministry program at RTS Orlando, and was the Evangelism Explosion Director for Quebec.<br><br>Francis and Donna returned to the United States to be with their children as they went through college. To support his family during this time, Francis created a high-end French restaurant called West of Paris, which he sold in 2011 to return to full-time ministry. He is President of Huguenot Heritage, working in partnership with Third Millennium Ministries as French Project Coordinator, with the mission of training francophone church leaders worldwide.<br>—<br>The gospel is good news for all people, in all lands, at all times. The call of the church is to obey Christ’s command to teach the nations obedience to Him, as the King of all the earth. The great promise of the prophet Hosea is that the knowledge of the glory of the Lord shall cover the earth as water covers the sea. But between the commencement of Christ’s kingly rule of earth and the day when he comes again to judge the living and the dead, there will be ebbs and flows.<br><br>While initially in the gospel’s advance it centered in Jerusalem, and then took root in the West, we see in more recent decades how the gospel is rapidly advancing in South America and in the Eastern lands. But oftentimes, Christians in the West are often unsure of how to take the gospel and share it with their fellow Westerners; but more so are stumped by how to share the good news with those from very different cultures and religions.<br><br>Missions Conference 2022 is intended to help answer those questions, while equipping the saints where they are to be ready to share the word with not only their neighbor but the foreigner in their midst as well.</p>

<p>Talk 5 of 6 from Missions Conference 2022: As the Waters Cover the Sea. <br><br>The gospel is good news for all people, in all lands, at all times. The call of the church is to obey Christ’s command to teach the nations obedience to Him, as the King of all the earth. The great promise of the prophet Hosea is that the knowledge of the glory of the Lord shall cover the earth as water covers the sea. But between the commencement of Christ’s kingly rule of earth and the day when he comes again to judge the living and the dead, there will be ebbs and flows.<br><br>While initially in the gospel’s advance it centered in Jerusalem, and then took root in the West, we see in more recent decades how the gospel is rapidly advancing in South America and in the Eastern lands. But oftentimes, Christians in the West are often unsure of how to take the gospel and share it with their fellow Westerners; but more so are stumped by how to share the good news with those from very different cultures and religions.<br><br>Missions Conference 2022 is intended to help answer those questions, while equipping the saints where they are to be ready to share the word with not only their neighbor but the foreigner in their midst as well.<br><br>Visit our website: <a href="https://christkirk.com" rel="nofollow noopener" target="_blank">https://christkirk.com</a>.</p>

<p>We are a congregation that is resolved to make a mark for Christ in this world. We see the futility and folly all around us. And we want to see salvation spring up from the ground. We anticipate the budding forth of redemption. And this anticipation is biblically warranted. Isaiah says, “Let the earth open, and let them bring forth salvation. And let righteousness spring up together” (Isaiah 45:8). <br><br>But we must remember what happens prior to the growth of wheat in the fields and grapes on the vine. And that is: rain from heaven. Just before Isaiah speaks of salvation springing forth from the earth, he says, “Drop down, ye heavens, from above, And let the skies pour down righteousness” (Isaiah 45:8). <br><br>Christ has ascended into heaven, and our salvation is in him. All blessing comes from the Father through the heavenly seated Son to us by the Spirit. God rains down righteousness upon us. He pours out grace upon grace. He rejoices over you with loud singing. Your job is to listen. Do you hear him? He is your Heavenly Father. So turn your ear up. He makes his face to shine upon you. So turn your face up and behold his glory without a veil. Lean back your heads, spread wide your arms, and receive the Father’s grace by faith. <br><br>C. S. Lewis once said, “If you read history you will find that the Christians who did most for the present world were just those who thought most of the next... Aim at heaven and you will get earth ‘thrown in’: aim at earth and you will get neither.”</p>

<p>"Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious, you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. Therefore it is also contained in the Scripture,<br><br>'Behold, I lay in Zion<br>A chief cornerstone, elect, precious,<br>And he who believes on Him will by no means be put to shame.'<br><br>Therefore, to you who believe, He is precious; but to those who are disobedient,<br><br>'The stone which the builders rejected<br>Has become the chief cornerstone,'<br><br>and<br><br>'A stone of stumbling<br>And a rock of offense.'<br><br>They stumble, being disobedient to the word, to which they also were appointed.<br><br>But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy (1 Pet. 2:4-10).</p>

<p>INTRODUCTION<br><br>As the people of God, we are partakers of Christ’s sufferings. Because of this, we are partakers of one another’s sufferings. And because of that, we are partakers in one another’s comforts. But in order to receive the comfort that we ought to receive, the apostle’s doctrine here requires some unpacking.<br><br>THE TEXT<br><br>“Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation. And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation” (2 Cor. 1:3–7).<br><br>SUMMARY OF THE TEXT<br><br>This is a passage that is saturated in comfort. Paul begins by blessing God, the Father of our Lord Jesus Christ (v. 3). By way of apposition, this God is called the Father of mercies and the God of all comfort (v. 3). As the God of all comfort, the Father comforts Paul and his company so that they might be able to pass on that comfort to those who are in any kind of trouble (v. 4). The comfort that is passed on is explicitly identified as the comfort that was received (v. 4). It is the same comfort. Paul then says that as the sufferings of Christ abound, so also his consolations abound (v. 5). Paul then presents a very interesting line of thought. If the apostolic band is afflicted, it is for the Corinthians’ “consolation and salvation.” If the apostolic band is comforted, that too is for the Corinthians’ “consolation and salvation” (v. 6). This can work because the afflictions and the comforts are the same for Paul and for the Corinthians (v. 6). Paul’s hope concerning the Corinthians was therefore steadfast, because as they were partakers of the suffering, they would also be partakers of the consolation (v. 7).<br><br>THE RABBINICAL BLESSING<br><br>In the first century, the first of the nineteen synagogue blessings began this way: “Blessed art thou, O Lord our God and God of our fathers, God of Abraham, God of Isaac, and God of Jacob . . .” He is also called the Father of mercies. What Paul is doing is taking those words and recasting them in order to rejoice in God as the God of all comfort. This recast synagogue blessing also appears elsewhere (Eph. 1:3; 1 Pet 1:3). Remember that Paul is dealing with some Judaizing adversaries here, and so he is showing Christ as the fulfillment of the Old Testament, not a continuation of it.<br><br>Simeon and Anna both were waiting for the consolation of Israel (Luke 2:25). The Messiah Christ was the promised comfort of Israel (Is. 40-66). This sets the stage for the comfort that Paul is talking about. It is an explicitly Christiancomfort.<br><br>PRESENCE OF COMFORT<br><br>This short passage accounts for about one third of all the New Testament references to comfort. The word is used here in both noun and verb forms, and it is a peculiar kind of gospel comfort. We are servants of the suffering servant, after all, and a servant is not greater than his master (John 13:16; 15:20). A few verses earlier (John 15:18), John says that if the world hates us, we should know that it hated Christ first.<br><br>In the verses immediately following in this chapter, Paul records his gratitude at being delivered from a deadly peril in Asia (2 Cor. 1:8-11), which we will get to soon enough. But he was also greatly encouraged by the good news that Titus had brought back from Corinth (2 Cor. 7:6-7). The revolt at Corinth had been quelled, and Paul was comforted in that as well.<br><br>AUTHENTIC MINISTRY<br><br>The charge against Paul is that he must not be a genuine apostle. How could he be? If he had been a genuine apostle, he wouldn’t be getting into so much trouble, would he? And certainly, by any reasonable measurement, the apostle Paul appeared to be genuinely snake bit. He lived on the lip of perpetual death—“For we who live are always delivered to death for Jesus’ sake, that the life of Jesus also may be manifested in our mortal flesh” (2 Cor. 4:11, NKJV).<br><br>This was a ministry that was constantly on hairpin turns at high speeds on two wheels. That’s right. Authentic ministry careening down Rattlesnake Grade. What had Paul endured? He goes into it in depth later in this epistle (2 Cor. 11:23-30). Flogged five times. Beaten with rods three times. Stoned. Shipwrecked. Hungry and thirsty, cold and naked. Jail time i

<p>INTRODUCTION<br><br>Leviticus 19 is sometimes called the Sermon on the Mount of the Old Testament, since like the Sermon on the Mount in Matthew, it is a collection of moral instructions for God’s people, including the specific command that is the second greatest commandment: “love your neighbor as yourself.” Repeated twice in this chapter, we should understand the whole chapter (and Jesus says the whole Old Testament) as a lesson on that point.<br><br>THE TEXT<br><br>“And the Lord spake unto Moses, saying, Speak unto the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the Lord your God am holy…”<br><br>SUMMARY OF THE TEXT<br><br>Since piety begins at home, God’s people are to fear their mother and their father, keep God’s sabbaths, and not turn to idols (19:1-4). When they offer peace offerings, they may only eat the feast for two days, preventing overindulgence, laziness, and greed – probably implying the need to share and be generous (19:5-8). Related, God requires business owners to leave leftovers for the poor (19:9-10). God’s people must not steal, lie, swear falsely, or rob anyone, even by being slow to pay what we owe, particularly to the poor (19:11-13). All cruelty, especially to the disabled, is condemned, as well as all injustice through favoritism or partiality (19:14-15). All gossip and slander are prohibited as forms of murder and hatred, and if you have a problem with someone, you must talk to them directly (19:16-17). God’s people are to reject all vengeance and grudges, and love their neighbors as themselves (19:18).<br><br>While mixing seeds and fabrics may have been prohibited as a sign of distinctions between Jews and Gentiles, this law also points to God’s insistence that His people not confuse and mix the “fabric” of the way God made the world, e.g. male and female (19:19). While justice is to be without partiality, God insists that those with less power (e.g. slaves) be granted greater benefit of the doubt, particularly in cases of sexual immorality (19:20-22). The people were required to trust God for the fruit of their newly planted trees, waiting until the fifth year to eat it (19:23-25). All idolatry is prohibited: whether through consuming blood, pagan hairstyles, tattoos, prostitution, or witchcraft (19:26-31). The chapter returns to where it began, reminding the people to keep sabbath, rise up before the elderly, love strangers as themselves, and keep justice, since God is the Lord and brought them out of Egypt (Lev. 19:32-37).<br><br>LOVE YOUR NEIGHBOR AS YOURSELF<br><br>Jesus and the New Testament writers repeatedly insist that the whole law is found in this summary: love your neighbor as yourself (Lk. 10:27-28, Gal. 5:14, Js. 2:8). This is the law and the prophets, and all the laws are summarized and fulfilled in this one: love your neighbor as yourself (Mt. 22:39-40, Rom. 13:9-10). Love is more than all burnt offerings and sacrifices (Mk. 12:29-33). This completely contradicts those who claim that the law of God is opposed to love, or that the Old Testament was not about the love of God. Love is obedience to God from the heart. But to truly understand the law of God is to see how far short we fall of God’s love.<br><br>This love requires strict justice and fairness in some matters (19:11-13, 15, 35-36), but also loves mercy and generosity (19:9-10, 20-22). Even manners are love in the little things: clothing, hair, standing for the elderly (19:19, 27, 32). Love works hard, honestly, avoiding the need to receive charity, with the goal of being able to give generously to those in need (Lev. 19:5-6, 9-10, 34, cf. 2 Thess. 3:5ff, Eph. 4:28). While civil magistrates have a duty to love God by enforcing strict justice, they have no business coercing the “love” or charity of others. Government programs and the taxation they require only robs people of the opportunity to love freely.<br><br>WHO IS MY NEIGHBOR?<br><br>When the lawyer asked Jesus who his neighbor was that he was to love, Jesus famously answered with the parable of the Good Samaritan (Lk. 10:29-37). The striking thing is that Jesus shifts the question from “Who is my neighbor?” (object) to “Who acted as a neighbor?” (subject) (Lk. 10: 29, 36). The point is that we are required to have a certain disposition, ready to love. Notice that the so-called rule-followers (the Levite and Priest) are the ones who fail to be neighbors, and the one notorious for breaking rules (the Samaritan) is the one who loves the nearly-dead Jew. The Samaritan is incredibly lavish, and Jesus emphasizes this: bandages, oil, wine, transportation, lodging, further care, future care, and all expenses paid (Lk. 10:34-35).<br><br>Most interpreters take the Samaritan to be a type of Jesus, an outcast, come to rescue the nearly-dead human race in Adam, which certain

<p>INTRODUCTION<br><br>Lord willing, we are going to work our way through Paul’s letter to the Corinthians, the letter we commonly call 2 Corinthians. We call it this because we only have two letters that Paul wrote to them, although there was likely another one.<br><br>THE TEXT<br><br>“Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia: Grace be to you and peace from God our Father, and from the Lord Jesus Christ” (2 Cor. 1:1–2).<br><br>HISTORICAL BACKGROUND<br><br>Achaia, mentioned here is our text, is what we would call southern Greece. Northern Greece was known then as Macedonia. Corinth was built on the Isthmus of Corinth, where the Peloponnese was connected to the mainland. Cenchrea (Rom. 16:1; Acts 18:18) was the harbor that serviced Corinth on the eastern side of the isthmus, and another harbor (Lechaeumon) serviced it from the west.<br><br>The Corinth of classical Greece had been destroyed by the Romans in 146 B.C. and was left desolate for about a century. The Romans rebuilt it in 44 B.C. and wound up making it their capital of Greece. The city was influential and also sexually corrupt and decadent.<br><br>When Paul first came to Corinth (around A.D. 49-50), the city was around 80 years old, and had a population of about 80,000 people. The city was a nouveau-riche boom town, populated by merchants and other hustlers. The Corinthians were wealthy, and their wealth was seen in trade, in sports, and in entertainment. For example, the theater in that city held 18,000 people. Aphrodite was the goddess of the city, and at one time there were five temples in the area dedicated to her. According to Strabo, the earlier Greek temple to Aphrodite was staffed with a thousand sacred prostitutes, which may also have been the case with the new temple in the Roman era.<br><br>SUMMARY OF THE TEXT<br><br>And so to plant a church in Corinth was to plant a church in a key strategic location. This was an important city, and that meant that a church there was going to be an important church. This letter is going to be a robust defense of Paul’s authentic ministry, which had been challenged by spurious apostles. This is why Paul begins by saying that his letter is from Paul an apostle of Jesus Christ “by the will of God” (v. 1). The letter was also from Timothy, Paul’s co-laborer. It was addressed to the church of God in Corinth, not to mention all the saints throughout all of Achaia (v. 1). The next verse is the standard salutation—grace and peace from the Father and the Son. You have heard me indicate before that I believe the Spirit is not mentioned by name because He is the grace and peace.<br><br>DRAMA IN CORINTH<br><br>When Paul had first come to Corinth, he ministered there for about a year-and-a-half. Working together with Timothy and Silas, not to mention Aquila and Priscilla, the initial planting of this church was quite successful. You can read about this period in Acts 18:1-17. After Paul left, he went to Ephesus, then to Jerusalem, after which he returned to Ephesus. After a period of about three years, he wrote 1 Corinthians. This works out because 1 Corinthians was his first letter to them. Paul sent Timothy to Corinth for a visit (1 Cor. 16:1-11).<br><br>Timothy discovered that Paul’s enemies had been at work in Corinth, and had orchestrated a revolt against the apostle. Paul then determined to visit Corinth just briefly in order to address everything. That visit was a disaster, what Paul called his “painful visit” (2 Cor. 2:1). All kinds of stories were circulating about Paul, and many Corinthian Christians had rejected him as a result, and had gone after a “different gospel” (2 Cor. 11:4). Paul returned to Ephesus, wiped out, and sent Titus to Corinth with what he called his “severe” letter (2 Cor. 2:4-5). This missing letter is the original 2 Corinthians, while our 2 Corinthians is 3 Corinthians. Still with me? That missing letter called for the Corinthians to repent, and glory to God, most of them actually did. The bulk of the church came back to Paul’s side, although there was still significant clean up that had to take place. That is what is being addressed in this epistle, as Paul is making preparations to come to them for his third visit (2 Cor. 12:14; 13:1). 2 Corinthians is cleaning up after the major battle.<br><br>AUTHENTIC MINISTRY<br><br>In this letter we find Paul’s most extensive defense of his apostolic ministry. He hatedtalking about himself, but he loved the gospel so much that if a defense of gospel ministry required it, he was willing even to do that. Paul tells the Corinthians in this letter that he had been flogged by the Jews five times (2 Cor. 11:24). The Mishnah tells us that the whip had three

<p>INTRODUCTION<br><br>Rivalry, envy, and vain-glory has gunked up the gears of human relationships from the very first pages of Scripture down to the present. Regardless of the relationship, whether between individuals or nations, rivalry slowly begins to fill the room with fumes. An explosion is waiting to ignite from the smallest spark. Man has accustomed himself to building his empires this way. This isn’t how God builds.<br><br>THE TEXT<br><br>Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: And came and preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father. Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit (Eph. 2:11–22).<br><br>SUMMARY OF THE TEXT<br><br>Passing from the good news of Ephesians 1:15-2:10, Paul then turns to assure the Ephesian Gentiles that they are not second class citizens in God’s household. They were once called “the Uncircumcised”, and thus were strangers to the covenant promises, without hope & without God (vv.11-12).<br><br>But the blood of Jesus has brought near those who were once far off (v13), bringing peace by demolishing the wall which prevented Gentiles from coming any closer (v14). The rivalry which once marked the relationship between Jew & Gentile has been abolished by Christ’s flesh, because by His incarnation as the True Israel of God, national Israel’s laws have not only been fulfilled and satisfied, but the blessings promised to Israel have been expanded to include all nations (v15).<br><br>This reconciliation was possible by the cross, where enmity was slain (v16). Paul cites Isaiah’s prophecy of the messianic restoration of Israel (Is. 57:19), and applies it to Jesus. Christ accomplished what Isaiah foretold: peace to both far and near through His Word, granting access to the Father by the same Spirit (vv17-18).<br><br>Now, the Ephesian Gentiles were no longer reckoned as strangers, but fellow-citizens, of God’s household, they didn’t need a visitor’s visa (v19). The foundation of this house was the teaching of the apostles & prophets, but the chief cornerstone is Jesus Christ (v20). It’s by this ministry of reconciliation that God is building a dwelling place for Himself (21-22). God takes Jewish bricks & Gentile bricks, and by the mortar of Christ’s blood, builds a temple in which His presence dwells.<br><br>ENGINES WITHOUT OIL<br><br>Trying to get a group of people to get along without the regenerating power of the Spirit is like trying to get an engine to work without any oil. Inevitably the friction of slights, envies, gripes, and grievances will cause the engine to seize up.<br><br>Mankind has tried several workarounds. But these routes only make things worse: the route of avoidance, the route of compromise, & the route of war. But regardless of the level of the relationship––whether it be intimate relationships like marriage, or national relationships––the temptation to enmity & rivalry is too irresistible.<br><br>When you take the route of avoidance, you’re opting to endure the noxious fumes rather than clear the air. You’d rather suffocate from the carbon monoxide of pent up grievances, than make peace with “them”. Or else you covet the position of being included in some group of “them.” You compromise your conscience & tear others down in order to get in. Or else you choose war, and go scorched earth on “them”. Your rival must be wiped off the face of the earth, or at least the family group chat. In other words, we’re a tangled mess of disappointed desires, gnawing envies, and arrogant boastings.<br><br>ONE NEW MAN<br><br>This is the temptation which faced believing Jews & Gentil

<p>INTRODUCTION<br><br>These two chapters are the hinge of the book of Leviticus, the first half broadly sketching our duties to God (1-17) and the second half our duties to our neighbor (18-27). In this, we see the great indicative/imperative distinction that echoes through the rest of Scripture and Christian theology. We do because of what God has done. We do because of what God has made us to be. So the center of life is the blood of Christ, and everything else flows from there.<br><br>THE TEXT<br><br>“… What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it out of the camp, and bringeth it not unto the door of the tabernacle…” (Lev. 17–18).<br><br>SUMMARY OF THE TEXT<br><br>God prohibits His people from offering sacrifices to other gods (Lev. 17:1-7), as well as offering sacrifices in any other place than He designates (17:8-9). God also forbids eating or drinking the blood of animals whether sacrificial animals or animals taken for food, since the life is in the blood (17:10-16). Those who disobey these commands are to be cut off or excommunicated from the covenant people (17:4, 9, 10, 14). Paganism and idolatry are always trying to trick life out of lifeless and dead things, and next to blood, sexual rites are the other common talisman of the nations. So God forbids His people from imitating the sexual confusions of the Egyptians and Canaanites (18:1-17), particularly through tribalistic marriages (18:18), or any other vile perversions (18:19-25). By these, the earth is defiled and vomits out its inhabitants (18:26-30).<br><br>THE COUNCIL OF JERUSALEM<br><br>The council of Jerusalem clearly affirmed the ongoing relevance of these chapters: “For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication…” (Acts 15:28-29). While fornication often refers to sex outside of marriage, it also refers to any kind of sexual immorality, which would include all the incestuous prohibitions in our text. While it may have been tempting to dismiss these prohibitions against blood and incest as a lot of archaic oddities in previous decades, these have actually been the marks of paganism throughout history, and they are currently in the process of being mainstreamed again as we speak. The council was not prohibiting eating rare steak, but clearly we may not dismiss these prohibitions as mere ceremonial law. God’s people must always abstain from idolatry, including the bloodlust and sexual deviance that accompanies it.<br><br>THERE WILL BE BLOOD<br><br>We should never forget is that it is not whether there will be blood, but which blood, whose blood. The life is in the blood (Lev. 17:11, 14), and in this fallen world man wants to trick life out of blood apart from the God who gives and upholds all life. The fires of Molech (Lev. 18:21) and all abortion is the attempt to trick life out of blood and death. Cultures of sexual deviance are also always cultures of death and dying, and the diseases and ailments and shorter life spans that accompany them are no accident (Lev. 18:22-24). As Romans 1:27 says, they receive the consequences in their own bodies by their actions. It is simply a fact that the widespread culture of piercing and tattooing has also grown out of this bloodshed. Despite great progress in medical science, pseudo-scientific witchcraft is also on the rise. We reject the Jehovah’s Witnesses’ complete ban on blood transfusions, but we absolutely agree that the perennial scientific hubris of man must be rejected: trying to be lord of life and death, especially attempts to conjure up life from the bodies of murdered babies. But we have all this bloodshed because we have rejected the blood of Jesus. We have been embarrassed and ashamed of the blood of Jesus, and so now we have blood running in our streets. It is not whether but which.<br><br>THE KINGDOM OF GOD<br><br>When one extreme rears its ugly head, you can bet that others are preparing their pitch. We live under a regime of statism (worshiping the power of the state), but right on schedule, we have some beginning to preach the power of familialism or tribalism. While statists worship the blood of the sword, another ancient demonic impulse worships the blood of kin, and incest has historically been central to that quest for power. While there are sexual deviants who pursue perversion for mere kicks, we should not be naïve to the power plays at work in the current sexual cesspool. The statists and globalists are currently using sexual deviance to grasp for power, but one reaction to that tyranny collapses into an idolatry of tribe with its own attendant sexual maladies (e.g. polygamy, incest). But we are

<p>The sacrifices of God are a broken spirit and contrite heart. And you are the living sacrifices offered to God. You do not need to look around for a bull or goat to flay. Your spirit is here to be flayed.<br><br>But sin is like concrete in your soul that would keep you proud and stiff. And now is the time to purge the concrete from within, to spit out that mud before it hardens, so your spirit can be broken before the Lord. He is the Master craftsman who will renew your spirit, operating on your heart in all the right ways.<br><br>But before he heals and mends, he must cut. And that cutting involves you telling him all your sins, agreeing with him about your sour attitude, your raised voice, your hot temper, and your bitter resentment. He lances the wound. And your job is to push on it so that all the infection is thoroughly drained. <br><br>Pride would have your wound fester so that you’d be a contaminated lamb, unworthy of sacrifice to God. Pride would keep you diseased and roaming in the wilderness rather than placed on the temple altar. Pride puffs up, swells up, and whispers to you that you should not lose anything. It makes you afraid of the knife because after the cut, you know you’ll be emptied of something. <br><br>But the divine knife is removing the infection. And it is sharp enough to cut in just the right places. Christ is that knife, the Word that divides soul and spirit, joints and marrow. If you see that blade without faith, you will fear he tries to kill you and it will all seem like too much. But better things are determined concerning you. So look upon that two-edged sword in faith. Welcome it. And confess it all, every last sin, until it is all out.</p>

<p>INTRODUCTION<br><br>This is our observance of Pentecost, the time we set aside to commemorate the outpouring of the Holy Spirit upon the Church. There are many things that can be said about all of this, but we sometimes overlook the obvious. Today we should consider the holiness of the Holy Spirit.<br><br>THE TEXT<br><br>“For God hath not called us unto uncleanness, but unto holiness. He therefore that despiseth, despiseth not man, but God, who hath also given unto us his holy Spirit (1 Thess. 4:7-8).<br><br>SUMMARY OF THE TEXT<br><br>In the verses just prior to this text, the apostle Paul had been emphasizing the need for sexual purity. Then, as now, sexual corruption was readily available, right there for the asking, and Paul urged the Thessalonians to set and maintain a high standard of sexual purity. In the verses that follow this text, Paul is emphasizing the need for brotherly love. Put in one way, we show contempt for the holiness of the Holy Spirit by at least these two means—sins against eros, and sins against agape.<br><br>Paul makes very clear that we are not called to uncleanness, but rather unto holiness (v. 7). The one who is wiser than the apostle is not showing contempt for a man, but is rather showing contempt for God Himself (v. 8). This is the God, Paul says, who has given to us His Holy Spirit. There is to be a correspondence between the nature of the Spirit given to us, which is holy, and the nature of our lives, which are to be holy.<br><br>HOLINESS IS PERSONAL<br><br>Holiness is not to be thought of as an abstract standard, or a law detached from covenantal relationship between persons. The Holy Spirit is not an impersonal force, like electricity. He is not some sort of spiritual juice or power that makes us go. He is a Person, in His own right, one member of the triune Godhead. He is the Spirit of both God the Father and God the Son, and He brings with Him all the characteristics of those He indwells, and in whose name He indwells us.<br><br>It is not possible to vex or grieve an abstraction. “But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them” (Is. 63:10). And the New Testament speaks the same way. “Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Eph. 4:29-32).<br><br>The Holy Spirit is a Person. He takes aim at things. He kills things. “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live” (Rom. 8:13)<br><br>We must consider how we live in light of this kind of personal relationship. “But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God” (Acts 5:3-4).<br><br>THE CENTER OF RELATIONSHIP<br><br>The central duty in all personal relations is that of love. God the Father loves the Son, and the Son loves the Father. Their mutual love for one another is so strong (remember, this is mutual love between two infinite Persons) is therefore Himself a Spirit of love. “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; And patience, experience; and experience, hope: And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us” (Rom. 5:1-5).<br><br>HOLINESS OF MIND<br><br>The Spirit is given in order to sanctify a people. The Spirit was poured out in the New Testament in order to sanctify the Gentiles, who previous to this had been a pretty greasy crew. “That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost” (Rom. 15:16). The point was to set the Gentiles apart from the world, making them part of the holy nation, the royal priesthood.<br><br>This requires the mind of Christ. When we hear phrases like this (the mind of Christ), we have a tendency (because of f

<p>INTRODUCTION<br><br>As we embark on a new work here in Moscow, we must begin by getting our thinking in line as to how God builds. History is the story of how God built His house. He didn’t do a cost/benefit analysis. He built it despite all the conniving of hell & earth. He built it without outside investors. He built it at the cost of His only Begotten Son. And, as we shall see, He’s now filled it with fire.<br><br>THE TEXT<br><br>Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. And fear came upon every soul: and many wonders and signs were done by the apostles. And all that believed were together, and had all things common; And sold their possessions and goods, and parted them to all men, as every man had need. 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, Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved (Acts 2:41-47).<br><br>SUMMARY OF THE TEXT<br><br>As the miraculous day of Pentecost concluded, the shockwaves were only just beginning. At the end of Peter’s sermon a multitude (3000 to be precise) gladly received his word and were baptized (v41); this is a callback to the first “Pentecost,” when 3000 Israelite idolaters were cut down after the Golden Calf debacle (Ex. 32:28).<br><br>The early church is described in its corporate worship as being steadfast in the Apostles’ teaching––the basis for their fellowship––breaking the bread, and prayers (v42). The remarkable signs & wonders continued––fulfilling the prophetic word in Joel 2:19, 30––and great awe came upon every soul (v43).<br>Their corporate worship, daily in the temple, spilled over into the rest of life. The Believers were marked by generosity without compulsion, which manifested in a particular care for the host of sojourners in Jerusalem (vs.44-45). Not only did they gather daily in the temple, but also from house to house. The fellowship which they enjoyed through the Apostles’ doctrine spilled over into a joyful singularity of heart (v46), and faithful praise to God. The fruit of their faithful diligence in formal & informal worship & fellowship was favor amongst the people. This, in turn, produced rapid growth (v47).<br><br>THE GOD WHO SCATTERS<br><br>The day of Pentecost is unmistakably mirroring the ancient events which took place at the Tower of Babel. Babel was man’s attempt to climb into heaven to obtain a name for himself. Whereas God had tasked Adam & Eve to fill the world with His glory & name. The project of Babel was to find a unifying principle for the universe in man apart from God. So God scattered this blasphemous work. He confounded their language, fulfilling their worst fears (Gen. 11:4) of being scattering across the face of the earth.<br><br>This imagery is picked up later in the warnings to Israel, when the Lord threatens them with being scattered due to covenant breaking. “And the LORD shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the LORD shall lead you (Deu. 4:27).” Israel was also to be God’s means of frustrating and scattering the city of man, which we see in their battle hymn, “And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee (Num 10:35).”<br><br>When man sets out to build apart from God, and in rivalry to God, God will scatter him. The Hebrew word used for “scatter” means dashing a vessel into a million shattered pieces. When man sets himself in rivalry to God the end result isn’t unity, it’s all the unity of a tornado in a trailer park. If Israel, the household of God, abandoned God and sought to build the kingdom apart from their Covenant King, the result would be what we find in the book of Acts: an Israel scattered to the four winds.<br><br>GATHERED TOGETHER IN CHRIST<br><br>The nations which are represented at Pentecost echoes the Table of Nations in Genesis 10. These Seventy nations had been scattered and frustrated in their opposition to God’s redemptive purposes. Now, however, these scattered nations, represented by Jews from the Diaspora, are gathered together as one by the mighty work of the Spirit.<br><br>Peter warned the Pentecost crowd to flee from this wicked generation (Acts 2:40), referring to unbelieving Israel, which itself had become a new Babel, of sorts. The Lord Jehovah who’d descended upon Altars, and the Tabernacle/Temple as a flaming fire (Cf. Gen. 15:17, Lev. 9:24, Jdg. 13

<p>We live in a land full of religious people who don’t know Jesus, who have not died, whose lives are not hid with Christ in God, and therefore, they cannot set their minds on things above and therefore they cannot put to death the sins in their flesh. <br><br>Those who go through religious motions are hypocrites because they know that they cannot actually stop sinning. They talk about sin and grace, but they don’t actually know what those words mean. But those who have met Jesus, who have truly been born again know that Jesus has ascended into Heaven, and they know this because they have miraculously been able to put their sin to death.</p>

<p>Introduction<br><br>Whenever we discuss the incarnation of Christ, or His death and resurrection, or His ascension, we are talking about something that is much more important than simple location. We are not just interested in certain powerful works that He performed, but rather are interested in the meaning of those works. In the ascension of Christ, we are not interested in how He moved from here to there. His ascension was the occasion of His investiture to cosmic office. In other words, we are called upon to live our lives here in the light of His transcendental authority. And so this brings us to consider the ethical ramifications of the ascension of Christ.<br><br>The skeptic may want to allege that we are talking fairy tales about a divine being going up to a sky castle. But if we hear the story correctly, our response should be, “Man, that’s ethically serious.”<br><br>The Text<br><br>“If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory. Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry” (Col. 3:1–5).<br><br>Summary of the Text<br><br>The Scriptures teach us that Christ is the archetypal man, the Adam of a new race, the representative of all who have faith in Him. Just as we all sinned when Adam ate the forbidden fruit, because he was our representative and federal head, so also the obedience of Christ is our obedience—on the same grounds. He is an Adam, our federal head. By faith, we experience everything He experiences. When He died, we died (Gal. 2:20). When He was buried in the cave, we were buried in the cave with Him (Rom. 6:4). When He rose from the dead, we rose from the dead in Him (Eph.2:5-6). And to the point of our celebration today, when He ascended into the heavenly spheres, we ascended together with Him (Eph. 2:6). From His suffering, which is ours by grace, to His glory, which is also ours by more grace, the whole story is one of a salvation on earth which is anchored in the heavens. It began there, and it ends there.<br><br>So turning to our text, if we in fact are risen with Christ, then this should orient us to those things which are above (v. 1). The location of this “above” is identified as the right hand of God, where Christ is seated (v. 1). The Colossians are told to set their affections there, and not down here on the earth (v. 2). The reason for this is their prior participation in the death of Christ (v. 3), and as a consequence, their life is hidden with Christ in God (v. 3). Our life is hidden with Christ, and Christ is in fact that life. When Christ, who is our life, comes again in glory, then we will be manifested there with Him in that glory (v. 4). And so here we see the ethical ramifications of the ascension. Mortify, put to death, Paul says, your members which are down here on the earth (v. 5). He then lists those members, all of which appear to be sexual in nature—fornication, uncleanness, inordinate passion, evil desire, and covetousness—which amounts to idolatry (v. 5). One of the central reasons why our generation is caught in a morass of sexual deviance is because we have forgotten the transcendent reality of Christ’s rule.<br><br>A Hard Juxtaposition<br><br>Because of the work Christ has done on our behalf, we have a new identity in Him. Because of this work, the old man has been crucified, and reigning sin no longer has dominion. This is why Paul can address this letter to the “saints and faithful brethren” in Christ (Col. 1:2). This is who they are. But they (and we) still have to deal with remaining sin, and that is what Paul is dealing with here—our members which are on the earth.<br><br>Three Mortifications<br><br>So when it comes to the Christian life, there are three mortifications that we have to understand. To mortify means to put to death.<br><br>The first mortification occurs at conversion, when God by His grace puts the old man to death. “And they that are Christ’s have crucified the flesh with the affections and lusts” (Gal. 5:24). This occurs when God rototills a weed patch, transforming it into a garden.<br><br>The second kind of mortification occurs here, in our text. Paul is addressing saints who are already saints, but who have allowed certain weeds to grow up in their garden. But this is a garden, not a weed patch any more, and so the weeds must be put to death. “Mortify therefore your members which are upon the earth” (Col. 3:5). The command here is an aorist imperative, meaning that it is a definitive

<p>INTRODUCTION<br><br>Self-deception is truly an interesting psychological phenomenon. I mean, whenever it occurs in your life, that means that you are the one lied to, and you are the liar, and you buy it. “Seems reasonable,” you mutter to yourself.<br><br>Now at one level, Scripture teaches that every form of sin, disobedience or unbelief is a form of self-deception. You are living in the world that God made, with all of His self-disclosure operating, and yet you are steadfastly telling yourself that the world isn’t really like that.<br><br>“The way of a fool is right in his own eyes: But he that hearkeneth unto counsel is wise” (Proverbs 12:15). “There is a generation that are pure in their own eyes, and yet is not washed from their filthiness” (Proverbs 30:12). Sin is the refusal to see your relationship to God and His world for what it actually is, and so it is a form of self-deception.<br><br>THE TEXT<br><br>“He feedeth on ashes: A deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?” (Isaiah 44:20).<br><br>SUMMARY OF THE TEXT<br><br>Isaiah is speaking the plain stupidity that cuts down a tree (v. 14), and which uses a portion of the wood to keep himself warm, and to cook his food, on the one hand (v. 15), and from the rest of the wood he carves an object of adoration (vv. 15, 17, 19).<br><br>A deceived heart is turned aside, meaning that a deceived heart is both deceived and deceiving. The end result is that the idol he has fashioned to deliver him will be unable to deliver him. He should have known this already because he carved his savior out of a piece of wood that he cut down himself.<br><br>FOUR KINDS OF SELF-DECEPTION<br><br>We have already seen that all sins are self-deception at some level, but there are certain forms of it that might be called “high-profile” instances of self-deception.<br><br>Forgetful neglect of application: “But be ye doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was . . . If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain” (James 1:22-24, 26). The deception occurs in between the sermon and the moment this afternoon when application is called for.<br><br>Assumption of innocence: “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8). Everyone here is encased in a first-person-singular narrative. And everyone here has a strong impulse to trust the narrator, which is a bad idea.<br><br>Neglect of holiness: “Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. And again, The Lord knoweth the thoughts of the wise, that they are vain” (1 Corinthians 3:18–20). We are very prone to self-deception when it comes to the moral demands of the free grace gospel. “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God” (1 Corinthians 6:9–10).<br><br>Self-serving flattery: “For if a man think himself to be something, when he is nothing, he deceiveth himself” (Gal. 6:3). Every man wants to be the hero in his own story, and casting yourself in that role is the very worst way of accomplishing this.<br><br>A BAD MARRIAGE OR A BAD ATTITUDE<br><br>Not all Christian marriages are successful. Some really thrive, most are pretty okay, some struggle along, and a handful are what we would call “bad marriages.” If you would put yourself in that category, I want to suggest one more division that I hope you might find helpful.<br><br>One kind of bad marriage is the result of a real mismatch of persons. The conflicts and difficulties arise out of the clashes between very different perspectives. The communicate poorly and problems result. They assume too much in opposite directions and problems result. This does happen, and a lot of good pastoral help is available—in Scripture, with counselors, with good literature.<br><br>But the intractable problems are, in my experience, not strictly speaking bad marriages at all. The marriage is just the location where the badness is manifesting itself. What would you think of someone who gave a restaurant a sava

<p>The Father bestows Christ’s name upon you, and by His Spirit enables you to walk as Jesus did. This means you must walk in the light, and put off the deeds of darkness. In other words, the primary challenge for Christians is to live like they are, in fact, Christians. You cannot do so on the strength, authority, or renown of your own name. Overcoming sin & walking in holiness, whether individually or nationally, can only be done in the name of Jesus. This can all be summed by saying we believe that Christians ought to be born again.</p>

<p>God isn’t keeping you out. Only sin keeps us out. But the promise is glorious: if we confess our sins, He is faithful and just to forgive us and cleanse us from all unrighteousness. God really is easy to please.</p>

<p>We must view this gathering as both a place to receive from God, but also as a place to serve him.</p>

<p>We are rich in the Word of God, rich beyond measure... but there is a danger to be avoided. Do not let easy access to the Scriptures and faithful preaching each Lord's Day obscure the fact that these are the precious words of God. Instead, let us joyfully and reverently receive with meekness the implanted Word which is able to save our souls.</p>

<p>Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy. And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you (1 Peter 1:13–25).</p>

<p>The heartening news this week is that the Supreme Court is poised to roll back the scourge of Roe v. Wade. This is a tremendous victory in the fight for defending unborn babies. But victory must be accompanied by pursuit. If you rout your enemies, and then yawn while they retreat and rearm, you will find the victory is short-lived... <br><br>The battle isn’t done, but it must be fought by those with clean hands and pure hearts. The saints of God have only one way to overcome: the blood of the Lamb and the word of our testimony. We overcome by being justified freely by His grace, and then laboring according to His grace that works in us to do the good works He has prepared for us. And the basis of our testimony are these words of Gospel kindness, God has washed away all our sin, through Christ.</p>

<p>If joy is not driving your response and resistance, it isn’t a Christian response or Christian resistance. Joy is what allows us to walk away whistling, and joy is what allows us to see the appropriate response. We must not be fearful or wrathful. Jesus commands us to rejoice.</p>

<p>May the Church of our Lord Jesus to assist our young men & women to pursue the blessing of marriage in such a way as to demonstrate to the world the great mystery of Christ and the church. And may God grant that as we reform our view of marriage to be in accordance with His word, that our culture will be reformed as well. Underneath all of this is the truth that the only way we can receive the many good gifts God has to give—marriage, children, financial prosperity, and so on—is to first ask for and receive this gift of mercy and grace through Christ.</p>

<p>INTRODUCTION <br><br>The children’s rhyme about sticks and stones is actually one that is wildly off the mark. Scripture teaches us that the tongue is one of our most potent organs. When we walk with the Lord, our wholesome speech is a tree of life (Prov. 15:4). If we are given over to evil, the tongue has the capacity to burn down entire forests (Jas. 3:5-6). This psalm gives us a close look at the destructive power of speech.<br><br>THE TEXT<br><br>“Deliver me, O Lord, from the evil man: Preserve me from the violent man; Which imagine mischiefs in their heart; Continually are they gathered together for war. They have sharpened their tongues like a serpent; Adders’ poison is under their lips. Selah. Keep me, O Lord, from the hands of the wicked; Preserve me from the violent man; Who have purposed to overthrow my goings . . .” (Psalm 140:1-13).<br><br>SUMMARY OF THE TEXT<br><br>The occasion for this psalm is likely from the time when David was on the run from Saul, and his enemies at court refused to miss any opportunity to malign him. David cries out for deliverance from the evil and violent man (v. 1). Their mischievous plots begin in the heart (v. 2), move to their poisonous speech (v. 3), and end with the violence of their hands (v. 4). These evil ones are doing what they do on purpose. It is thought out, premeditated. They lay the traps and snares beforehand (v. 5).<br><br>David turns to his God as his only possible deliverance (v. 6). The Lord who is the strength of his salvation is the same one who placed a shield over his head on the day of battle (v. 7). His enemies are conceited and so he prays that they would not succeed, lest they become even more full of themselves (v. 8). David prays for a divinely appointed recoil (v. 9). From the context, we see that the retribution he wishes for them is that the fall into their own traps (v. 10). Let the malicious hunter let loose the dogs of his cruelty, and may they turn back around and starting hunting him (v. 11). God undertakes for the afflicted and poor (v. 12). The righteous will return thanks to God’s name, and the upright will dwell in His presence (v. 13).<br><br>Notice that this psalm begins with the psalmist on the run, looking out for any possible snares and traps. A mere thirteen verses later, he is dwelling in the presence of God.<br><br>VERBAL PERSECUTION<br><br>We live in a world where actions follow words, and words have the power to result in action. An intelligent Christian should be able to see and predict the trajectory of malice. The road along which this evil runs can be described as a plotting heart (v. 2), a venomous tongue (v. 3), and violent hands (v. 4).<br><br>It has become fashionable for the liars of our generation to mock the idea that Christians are being “othered.” But we most certainly are. And however easy it is for someone to say, “Oh, poor widdle Cwistians! Did somebody differ wiff you on Twitter?” That’s not persecution. But that is not what Jesus taught us. “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake” (Matt. 5:11). Being reviled most certainly is persecution, and as we see in this psalm, it is the preparation for more direct action to follow.<br><br>HOW POISON WORKS<br><br>The viper bites, and poison is introduced into the body. Now that body has a circulatory system which is system which keeps the body alive. That body cannot exist without it. Your red blood cells deliver oxygen to every point in your body, and so this amazing system is your essential friend. But the circulatory system is also involved in distributing any poison that is introduced into the body to every part of your body.<br><br>Now in any social group—church, school, town, state, or nation—that circulatory system is made up of words. And lies, venomous lies, are the poison.<br><br>PROTECTING THE COMMONWEALTH<br><br>If you doubt the truth proclaimed in this psalm—about the potency of lies—just look around. Over the last several years, you have witnessed a great nation reduced to a shambolic mess, and all through the power of poisonous lips. We have faced no great invasion. We have not been struck by a giant asteroid. We have not been visited with the frogs of Egypt. We have not seen the Black Death sweep through our cities. The seven angels of Revelation have not emptied their bowls on us.<br><br>What we have seen is lies, lies everywhere. The lie of Darwinism. The lie of multiculturalism. The lie of woke. The lie of climate change. The lie of governmental authority. The lie of evangelical steadfastness. The lie of secularism. The lie of a defeated foe is destructive nonetheless, provided that the foolish believe it.<br><br>MOUTHS FULL OF GOSPEL<br>&l

<p>A central aspect of this community that we are seeking to grow is hospitality. We believe in welcoming strangers, feeding the hungry, and befriending the lonely. It was not good for man to be alone in the beginning, and that was not just talking about bachelors; it was talking about community. We are talking about the work of the Spirit in the Church, conforming us more and more into the image of Jesus Christ. This happens around conversations after church, meals in one another’s homes, play dates, business ventures, prayer, and worship.</p>

<p>Ungodly comparison comes pretty easily to us. It’s like an annoying habit that someone doesn’t realize they have until someone points it out. Comparing ourselves isn’t the problem, rather it’s the objects of our comparison. Ungodly comparison formulates either a disappointed view or an over-inflated view of yourself; and either way creates a toxic brew of strife & rivalry with those whom you’re comparing yourself.</p>

<p>If you haven’t noticed, there’s less elbow room in our services than there used to be. The extraordinary growth our community has experienced in the last 2-3 years is truly a great blessing. In this we see the kindness of the Lord in gathering together faithful saints for the hard work of reformation. But as with any blessing, if it is met with ingratitude or is received without evangelical faith, it will swiftly turn into a curse.</p>

<p>Introduction <br><br>This psalm might be considered a hymn to the omniscience of God (vv. 1-6) and omnipresence of God (vv. 7-12), as well as a hymn to His creative artistry (vv. 13-18), along with a thoughtful meditation on the ethical ramifications of God’s holy nature (vv. 19-24).<br><br>The Text<br><br>“O Lord, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, Thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether. Thou hast beset me behind and before, and laid thine hand upon me. Such knowledge is too wonderful for me; It is high, I cannot attain unto it . . . And am not I grieved with those that rise up against thee? I hate them with perfect hatred: I count them mine enemies. Search me, O God, and know my heart: Try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting” (Psalm 139:1-24).<br><br>Summary of the Text<br><br>Yahweh knows the psalmist, having searched him out (v. 1). God knows when he sits and when he rises (v. 2), and reads his thoughts at a distance (v. 2). God understands his paths, his lying down, and all his ways (v. 3). Before he speaks, God knows all about it (v. 4). Jehovah goes before him, and comes behind him (v. 5), and rests His hand on him. Such doctrine overwhelms David (v. 6); it is too high.<br><br>Where can God be avoided? Nowhere (v. 7). If David ascends to Heaven, God is there (v. 8). If he makes his bed in the lowest places, God is there also (v. 8). If he takes the rays of the sunrise and flies off with them to the most distant seas, Yahweh is there to lead and hold (vv. 9-10). If David tried to hide in the dark, he realizes that darkness and light are all the same to Jehovah (vv. 11-12).<br><br>But Yahweh is not just the God of all the omni-immensities—He is a meticulous craftsman as well. God owned his reins (kidneys), which the Hebrews considered the seat of desire and longing—even as those reins were being shaped (v. 13). The human body is an astounded work—stupefying, in fact. It summons nothing but praise, as our soul knows right well (v. 14). We are woven in the womb. God knew everything about what He was doing, as He was doing it in the darkness of the womb (v. 15). God saw what He was going to do in the sketch book of His own sovereign determinations (v. 16)—all of it was planned. David exults in the infinite sum of God’s thoughts, and counts them both infinite and precious (vv. 17-18).<br><br>But this great Jehovah is also holy. And as the Holy One, He is the eye of the world. God will certainly slay the wicked (v. 19), and so David banishes them. They speak in godless ways, taking God’s name in vain (v. 20), and so David hates those who hate Yahweh. He is grieved with them (v. 21). He hates them perfectly, and counts them as his own enemies (v. 22). He follows this with an astonishing invitation—search me, O God (v. 23). Probe and test me, to see if there is any wickedness to be found in me. And lead me in the everlasting way (v. 24).<br><br>Immediate and Exhaustive Knowledge<br><br>God knows all things immediately, without any middleman. Although it says here that God “searches out,” it also says He knows from “afar off.” He knows what David is going to say before David does. His knowledge is unmediated. Not only is His knowledge not mediated to Him, His knowledge is not divided. He is never distracted. When you cry out to Him, you have His undivided attention. He knows your going out and your coming in, and that means He knows when you have a parking spot and when you don’t.<br><br>This kind of knowledge causes us to blow fuses (v. 6). We cannot attain to it. We cannot comprehend it.<br><br>All the Way Present<br><br>The omnipresence of Jehovah is not like pie dough—where the farther you spread it, the thinner it gets. God is everywhere, and everywhere He is, He is entirely there.<br><br>But this is Christian orthodoxy, not pantheism. God is everywhere, but it cannot be said that He is everything. He created the material universe, which means that it is distinct from Him. God spoke, and there were two realities: God and not God. But all contingent created reality is contained (somehow) within Him. He encompasses us all, without being identified with the created order. “For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring” (Acts 17:28). He goes ahead of us, and He comes behind.<br><br>The Profound Miniaturist<br><br> The psalmist confesses that he “is wonderfully made.” The Vulgate rendering of this is exquisite—acu pictus sum, “I am painted as with a needle.” Not

<p>On this day and throughout this season, we say, He is risen/He is risen indeed! Our mouths are full of this blessing. And so it is that God would have us, His people, have resurrection mouths, Easter mouths. Mouths full of resurrection blessing and life. <br><br>But it’s so easy whether by long bad habits or surprise disappointments or festering bitterness or anger for our words to be ugly, biting, resentful, malicious. But all of those words, the words that bite and devour, the words that criticize and accuse, they are words of fear and despair. They are words of the grave. They are words of death and decay. But when we say Christ is risen, we cannot despair. We cannot fear any more.</p>

<p>Resurrection isn’t an anomaly in this world. Rather, resurrection is the wiring behind the sheetrock. It was hidden for ages and generations. However, the entire arc of Old Testament history was anticipating the moment when God would throw the switch to illumine the whole world with the light of His life.</p>

<p>INTRODUCTION<br><br>I am fond of saying that grace has a backbone, but I think it is time to explain what I mean by that. The context of these remarks is the general and current ongoing discussion about the worrisome trajectories of all those incipient legalists and antinomians out there. The incipient legalists are the ones the incipient antinomians are worried about, and vice versa.<br><br>THE TEXT<br><br>“Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of hisgood pleasure” (Phil. 2:12-13).<br><br>SUMMARY OF THE TEXT<br><br>We see that for the apostle Paul, obedience is not a bad word. It does not have negative connotations for him. The Philippians were beloved by him, and he commends them for their obedience (v. 12). This was not just when Paul was present, but also when he was not with them. In particular, he tells them (in his absence) to work out their own salvation with fear and trembling (v. 12). How would it be possible for them to do this? God is the one who is at work within them, willing and doing in accordance with His good pleasure (v. 13). This means that the Philippians were to work out what God was working in. The labors of both parties, added up, did not come to 100%. God did everything in them. They did everything that was the result of what God did in them. Salvation is all of grace—even the work.<br><br>But what is the relationship of the grace of God to the (seemingly unrelated) world of hard moral effort? If the grace of God is in all and through all, and beneath us all, then why do we still have to sweat bullets? Are those who sweat bullets abandoning the grace of God? Are those who rejoice in free forgiveness forsaking the demands of discipleship? But not all conditions are meritorious.<br><br>RECONCILED FRIENDS<br><br>Spurgeon once said, when asked how he reconciled divine sovereignty with human responsibility, that he did not even try—he never sought to reconcile friends. If we think about it rightly, from the vantage of those jealous for moral probity, we will never try to reconcile grace with works—that would be like trying to reconcile an apple tree with its apples. And, if we think about it rightly, from the vantage of those jealous for the wildness of grace, we will never try to reconcile grace with merit, for the two are mortal enemies and cannot be reconciled.<br><br>But those who insist that apple trees must always produce apples will make the friends of free grace nervous, not because they have anything against apples, but rather because they know the human propensity for manufacturing shiny plastic apples, with the little hooks that make it easy to hang them, like so many Christmas tree ornaments, on our doctrinal and liturgical bramble bushes. But on the other hand, those who insist that true grace always messes up the categories of the ecclesiastical fussers make the friends of true moral order nervous—because there are, after all, numerous warnings (from people like Jesus and Paul, who should have a place in these particular discussions, after all) about those who “live this way” not inheriting the kingdom. Kind of cold, according to some people, but the wedding banquet is the kind of event you can get thrown out of.<br><br>RIGHTLY RELATED<br><br>So what is the relationship of grace to hard, moral effort? Well, hard, moral effort is a grace. It is not every grace, but it is a true grace. It is a gift of God, lest any should boast. We are God's workmanship, created in Christ Jesus to do good works, and this is a description of someone being saved by grace through faith, and not by works (Eph. 2:8-10). This is the meaning of our text—“work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.” We are called to work out what God works in, and absolutely nothing else. If we don't work out that salvation (as evidenced by the fruit of it), then that is clear evidence that God is not working anything in.<br><br>If we work out some pressboard imitation (a salvation that has the look of real wood!), then that shows that God is not working anything in there either. Moralism is just a three-dollar flashlight to light the pathway to Hell with. And of course, if we are guilty of the opposite error, if our lives are manifesting a lineup of dirty deeds done dirt cheap, the only real sin we are avoiding is that of hypocrisy. Overt immorality is the fifty-dollar flashlight. <br><br>ALL GRACE, ALL THE TIME<br><br>This is why we need a little more of “in Him we live and move and have our being.” Actually, we need a lot more of it. The answer to the grace/works

<p>INTRODUCTION<br><br>On this festal day, we remember, we commemorate, we celebrate the fact that Jesus Christ our Lord rose from the dead. Death no longer has dominion over Him, which means that He is entirely and utterly out of death’s reach. Not only so, but the same thing can be said of all who were—by faith—made partakers of His death. We have also be raised with Him.<br><br>This is the import of Easter. This is the meaning of Resurrection Sunday. Not only is it the first day of the week, but it is also the first day of the new creation.<br><br>THE TEXT<br><br>“But for us also, to whom [righteousness] shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justification” (Romans 4:23–25).<br><br>SUMMARY OF THE TEXT<br><br>Here is our context. The passage is talking about the faithful example of our father Abraham, who believe the Word that was spoken to him. He believed, and his faith was credited to him as righteousness. God had told him that he would be the father of many nations. God had told him that his descendants would be as numerous as the stars in the sky. Abraham heard that word, believed it, and his faith was the instrument that received the gift of imputed righteousness.<br><br>But God has spoken to more people than just Abraham. He has also spoken to his innumerable descendants. And what does he say to those descendants? What is the word that is spoken to us? The word is that Christ was delivered over to the agony of the cross for our offenses, and that He was raised from the dead for our justification, for our righteousness. This word is spoken by whom? According to our text, it is spoken by the one who raised up Jesus our Lord from the dead. This means that He is the one whom we must believe, and what must we believe?<br><br>We must believe the word that is spoken, which means that we must believe that Christ was delivered for our offenses. We must believe that Christ was raised for our justification.<br><br>The gospel is a high gospel, but it is only a high gospel because it is our gospel. And who is it that can speak that glorious word “our”?<br><br>RESURRECTION PREREQUISITES<br><br>How low can this word “our” reach? It can reach anywhere the noun it modifies can reach. Wherever offences occur, those offences can certainly be our offences. But what does that mean? It means that our justification can occur in those same places. Resurrection can happen anywhere death exists.<br><br>Would it make any sense to say that resurrections cannot happen in cemeteries? Think for a moment. That is the only place where resurrections can happen. Graveyards are God’s workbench. Death is His material of choice.<br><br>So can our gospel reach into dive bars? Strip clubs? Political rallies? Meth labs? Soup kitchens? Chess clubs? Civic associations? Anywhere death can go, life can erupt. Anything that death can drag down to the grave, everlasting life can reach down and pull back out again. Anything, and anyone. Our offenses. Our justification. Remember?<br><br>PARTAKERS OF ALL OF THIS<br><br>Christ did not come to earth and do what He did so that we would be impressed with the singular marvel of His conquest of death. It was a marvel, but it was not a singular marvel. Christ’s resurrection is the creation of the instrument of our deliverance from death. He is an Adam, remember.<br><br>What the first Adam did entailed all the rest of us. In a similar way, the last Adam (1 Cor. 15:45) has done something that entails all who believe. The first Adam disobeyed at a tree, representing all of us. The last Adam obeyed on a tree, paying the penalty for all of us (2 Cor. 5:21).<br><br>This becomes ours as we are partakers with Him, and we are partakers with Him by faith alone. This is the Word—look at it. This is the Word—do you accept it? Do you trust the one who speaks it?<br><br>“Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Rom. 6:4).<br><br>It is not possible to partake partially. If you are joined with Christ at the beginning, at the place of the cross, then you are with Him all the way to glory, which is the predetermined end of it.<br><br>“Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom. 6:11).<br><br>Death and resurrection. Rebellion and restoration. Diseased decay and newness of life.<br><br>ON THIS RESURRECTION SUNDAY<br><br>On this Resurrection Sunday, an entirely new thing appears in the world, a thing entirely unknown before. That

<p>The thing that made the crucifixion of the Lord Jesus necessary was our sin, but because of the depths of the wisdom of God, and the work of the Spirit here with us now, we are enabled to see the gospel ironies that deal efficaciously with us and our sins. When Jesus, the life of the world, was brought bound before the Sanhedrin, that life was the aroma of death to them. And when we come, bound prisoners to the judgment seat of the crucifixion, that death is our everlasting life. We look at that twisted body on the cross, something marvelous happens. He was hanging there because our representatives in the Sanhedrin had cried out, “death to Him—death, death, death.” And we look, and the only thing we can think to say is “life from Him—life, life, life.”</p>

<p>Now the saints do pass through dragonish places. But the death of Christ, his descent into Hades, and his triumph over the principalities and powers has radically transformed things. We go through dragonish places after Christ, not before. Jesus took up the cross. And we must also. But Jesus said, "Take up your cross and follow me." He did not say, "Take up your cross and lead they way, I've got your back."</p>

<p>Humility isn’t timidity, shyness, or insecurity. Humility is thinking of yourself in accordance with what God says about you.</p>

<p>INTRODUCTION<br><br>Over the years, I have mentioned a number of times that there is no good biblical reason to use the hosannas! of Palm Sunday and the crucify him! of the Passion account as proof of the fickleness of crowds. We have no reason for assuming that the make-up of the crowds was in any way identical. But because we are living in a time driven by mass movements, it is past time for to develop a theology of crowds. Given that America is filling up with competing mobs now, one of the things that believing Christians ought to do is go back to the Scriptures to see what we can learn about mobs. There is a great deal there, actually, and if we pay the right kind of attention, we can profit more than a little bit.<br><br>The Text<br><br>“And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then believed ye him not? But and if we say, of men; all the people will stone us: for they be persuaded that John was a prophet” (Luke 20:5-6).<br><br>Summary of the Point<br><br>In our text, Jesus asked His adversaries what they thought of John the Baptist, who was a real dividing line. Jesus had cornered them by asking a question that forced them to choose between their own actions, and the hostile reactions of a very hostile crowd. All the people will stone us. A few verses down from this, we see that the Jerusalem elites were plotting against Jesus, and they thought they needed to deal with Him secretly because why? Because they were afraid of the people. Jesus was really popular with a lot of people who did not really grasp the implications of what Christ had come to do. “And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them” (Luke 20:19).<br><br>The gospel writers tell us this over and over. Two chapters later, the same thing is repeated. “And the chief priests and scribes sought how they might kill him; for they feared the people” (Luke 22:2). In the gospel of Mark, the same thing is mentioned and emphasized. “And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine . . . But if we shall say, Of men; they feared the people: for all men counted John, that he was a prophet indeed” (Mark 11:18, 32). And in the next chapter of Mark, we see the same thing repeated. “And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way” (Mark 12:12).<br><br>And this same pattern does not disappear after the Lord ascended into Heaven. Not at all. When officials went to detain some apostles, they handled them quite gingerly. And why? Because they feared for their lives. “Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned” (Acts 5:26).<br><br>A Room Full of Fumes<br><br>When the Messiah was born into first century Israel, He was born into a room full of fumes, ready to go off. It was politically volatile, and complicated, but it was also a complexity that could be reduced to two basic groups—those who had been baptized by John, and those who had refused it.<br><br>But before we get to that reduction, we have to take a number of other factions into account. That way we know what we are reducing down to their version of red state and blue state. There were the Sadducees, well-connected to the aristocracy that controlled the Temple. They were theologically liberal but quite conservative when it came to their own vested interests. There were the Herodians, whose connections were to the political elite, and who had a deep investment in what Rome was seeking to maintain. The Pharisees were a lay renewal movement, highly respected among the people, at least until Jesus got done with them. There were about 6,000 Pharisees in Israel at this time. They were largely merchants who had made enough money to be able to retire to a life of personal devotion, their goal being to get the average Israelite to live up to the holiness standards that the Torah required of priests.<br><br>I am (temporarily) excluding from this political roster the immediate followers of Christ—His twelve disciples, other extras, and the women in His entourage, but I am not excluding the crowds who loved Him, and who were not far from the kingdom. This was yet another group. Think of the massive crowds who welcomed Him during His Triumphal Entry.<br><br>But there is another group, almost always overlooked, a bit more surly and anti-establishment, but still clearly in the pro-John-the-Baptist, pro-Jesus camp. This was a group of significant size that was hostile to the establishment that

<p>The kingdom of God cannot grow and flourish without farewells. The Lord commanded us to preach the gospel to every creature, and this cannot happen unless some people are called to go away when we would prefer that they stay.</p>

<p>The enemies of the church have effectively wielded the weapon of irreverent mockery. Pop culture has relentlessly pilloried sacred things as objects of scorn for decades. Sit-coms make dads the butt of every joke. Late-night comedians guffaw over puritanical sexual ethics. These modern court jesters mocked sacred things, with no reverence shown whatsoever.<br><br>But their irreverent jokes landed because the church made a mockery of these things first.</p>

<p>INTRODUCTION<br><br>One of the central things we are called to do is praise the works of the Lord. But the glorious thing is that we are also called to remember that we are ourselves the work of God. God’s wisdom is so intricate and ingenious that He can create works that are capable of praising His works. And that is what we are.<br><br>THE TEXT<br><br>“A Psalm of David. I will praise thee with my whole heart: Before the gods will I sing praise unto thee. I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: For thou hast magnified thy word above all thy name. In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul. All the kings of the earth shall praise thee, O Lord, when they hear the words of thy mouth. Yea, they shall sing in the ways of the Lord: For great is the glory of the Lord. Though the Lord be high, yet hath he respect unto the lowly: But the proud he knoweth afar off. Though I walk in the midst of trouble, thou wilt revive me: Thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me. The Lord will perfect that which concerneth me: Thy mercy, O Lord, endureth for ever: Forsake not the works of thine own hands” (Psalm 138).<br><br>SUMMARY OF THE TEXT<br><br>The reference in this psalm to the temple should not be sufficient to make us set aside the ascription to David. The psalmist will praise God with a dedicated heart (v. 1), and he will do it in the presence of all the false gods. He will worship toward the temple, praising God’s name for His hesed and truth, because God magnifies His Word above all that His name represents (v. 2). In the day that he cried out, God reinforced the strength of his soul (v. 3). A prediction is then made—all the kings of the earth will praise the King of all the earth (v. 4), and they will sing about the ways of the Lord (v. 5). God is higher than all height, but still has respect for the lowly. The proud He knows also, but is only willing to touch them with a long stick (v. 6). God is one who delivers us from the very midst of trouble (v. 7). God will certainly finish His own work; He knows how to complete it (v. 8). God’s hesed is forever, and the psalmist consequently pleads with Him not to forsake the work of His own hands (v. 8).<br><br>THE SINGING OF KINGS<br><br>As we are going to see in a moment, God has great regard for the lowly. But He regards the conceited from afar. But in His great kindness and grace, one of the things he does is that He condescends to invite even kings into His kingdom. And one of the great wonders of grace is that they come. This psalm is one of the great promises. God is going to make a great choir out of humbled kings. In vv. 4-5, we see that all the kings of earth are going to sing His praises.<br><br>The kings of the earth are told to kiss the Son, lest He be angry (Ps. 2: 10-12). The kings of the earth are going to bring their glory and honor into the New Jerusalem (Rev. 21:24). All the kings will see God’s glory (Is. 62:2). Paul teaches us that God wants all kinds of men to be saved, even kings (1 Tim. 2:1-4). The kings of earth will fear the glory of the Lord (Ps. 102:15).<br><br>THE MOST HIGH AND THE LOWLY<br><br>Even though God is the Most High God, He nevertheless has concern for the lowly. A lowly and humble creature is not too low for Him to touch. What troubles us is a concern of His. He does not consider us worms. But if we puff ourselves up in our conceits, then we do indeed become worms, very haughty worms.<br><br>The issue is not the size of our hands, or the size of our minds. The Lord created us this way, and He declared in the day of creation that our size was, along with all other things, “very good.” What He does not care for is the swollenness of our pride. Sin is not finitude; sin is inflated with massive amounts of spiritual helium.<br><br>“For thus says the High and Lofty One Who inhabits eternity, whose name is Holy: “I dwell in the high and holy place, with him who has a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15, NKJV).<br><br>THE WORK OF HIS OWN HANDS<br><br>We are indeed the work of God’s hands. The psalmist here prays a prayer that is manifestly within the will of God. We know that it is because of what God promises us.<br><br>“I thank my God upon every remembrance of you . . . being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ” (Phil. 1:3–6, NKJV).<br><br>Not only has He begun a good work in you, He has begun a good work that is you.<br><br>“For we are His workmanship, created in Christ Jesus for good works, whi

<p>So our position on church membership is that at the very least there ought to be two lists of names: a list of elders and a list of members. And the people on the two lists need to know one another well enough and there needs to be enough interaction between them that members can consider the way of life of their leaders and imitate their faith as it says, and the leaders need to know their people well enough to actually watch over their souls and give an account to God for them.</p>

<p>Modern conservatives have been shocked to find out that by thoughtlessly sowing their kids into government schools, they’ve reaped a harvest of godless statists. But there is a warning here for us. By and large, recent generations have abdicated their parental duty to educate their children due to disengaged & distant parenting. In a community committed to families providing a Christian education for their children, there’s a lurking danger to think that what happened to a generation of government educated children can’t happen here.</p>

<p>INTRODUCTION<br><br>This psalm begins with a heartfelt lament, and concludes with a savage benediction. This apparent incongruity has been a trouble to many Christians, and so we need to take care as we meditate on, and worship by means of, a psalm like this one.<br><br>THE TEXT<br><br>“By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. We hanged our harps upon the willows in the midst thereof. For there they that carried us away captive required of us a song; And they that wasted us required of us mirth, saying, sing us one of the songs of Zion. How shall we sing the Lord’s song in a strange land? If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth; If I prefer not Jerusalem above my chief joy. Remember, O Lord, the children of Edom in the day of Jerusalem; Who said, rase it, rase it, even to the foundation thereof. O daughter of Babylon, who art to be destroyed; Happy shall he be, that rewardeth thee as thou hast served us. Happy shall he be, that taketh and dasheth thy little ones against the stones” (Ps. 137).<br><br>SUMMARY OF THE TEXT<br><br>Babylon was situated on a plain, and was criss-crossed by both rivers and canals. Rivers provide one of the most natural metaphors for sorrow and weeping (Lam. 2:18; 3:38), and it was next to the rivers of Babylon that the Israelite exiles sat and wept, remembering Zion (v. 1). Instead of singing, they placed their harps on the willows there (v. 2), those willows being another natural metaphor for weeping. The Israelites had come there to lament, but the Babylonian onlookers demanded a happy song, a song of Zion (v. 3), which the captives refused to do (v. 4). To do something like that would be to forget Jerusalem, and rather than do such a thing, the psalmist would prefer that his right hand forget how to play (v. 5). If he were to do that, forgetting Jerusalem as his chief joy, he would prefer that his tongue stick to the roof of his mouth (v. 6). The psalm then turns to the question of the Lord’s vengeance. Edom was related to Israel, as neighbors and kinsmen, and yet in their hatred, they egged the Babylonians on (v. 7). The next verse comes as a prophecy (“who art to be destroyed”), and it is stated as a strict form of the lex talionis—happy the one who does to Babylon what Babylon did to Judah (v. 8). Happy the one who dashes the infants of Babylon against the rocks (v. 9).<br><br>A STATEMENT OF THE PROBLEM<br><br>Many Christians assume that the self-maledictory prayer in vv. 5-6 came true in v. 9—his right hand did forget its cunning, and his mouth did form a grotesque blessing. They believe that the discordant and jarring conclusion of the psalm, after such a beautiful beginning, is truly unfortunate. But this is simply too facile.<br><br>The psalmist knew what was entailed in the fall of a city, and he knew that to pray for that fall would bring all that it entailed along with it. You cannot pray for the airliner to crash, and then be surprised at the fact that passengers died. This is no less true in modern warfare than in ancient warfare. When Babylon fell, enemy warriors dashed their children to death. But American drone strikes have killed children just as dead.<br><br>FIRST, AN ACTUAL PROPHECY<br><br>In the fifth year of Darius, the Babylonians revolted against him. When he surrounded the city with his massive army, the Babylonians decided that their only hope was to try to hold out through the siege as long as possible. And so they rounded up their own wives, sisters, and children, anyone useless in the war effort, and strangled them. The men were allowed to keep one wife, along with one maid-servant to do the housework. That is what the Babylonians were actually like.<br><br>NOT AN OLD COVENANT THING <br><br>We sometimes seek a cheap way out when it comes to questions like this. When we can say something like, “Well, that’s in the Old Testament . . .” and then everyone leaves us alone, there is a temptation to do just that. But it will not suffice.<br><br>The destruction of Babylon was a type of the coming destruction of Jerusalem. Herod the Great was an Idumean (an Edomite, see v. 7), and he was the one who had the boys around Bethlehem slaughtered. Judah had become a new Egypt (Ex. 1:22), Judah had become a new Babylon.<br><br>And so it is that the only place in the New Testament where the word Hallelujah is used is when the saints of God in heaven behold the demolition of Babylon (Jerusalem). “And again they said, Alleluia. And her smoke rose up for ever and ever” (Rev. 19:3).<br><br>NOT A BAD EXAMPLE<br><br>This psalm, and other psalms like it, are not included in Scripture so that we would see the sin involved in them, and shy

<p>INTRODUCTION<br><br>The Bible teaches that our bodies are temples, houses that God intends to live in (1 Cor. 6:19). And the Church is a holy house, a temple built out of God’s people, filled with the Holy Spirit, and together we are also the Body of Christ (Eph. 2:15-22, 1 Cor. 3:9-17, 12:12-27, 1 Pet. 2:5). In Adam, mankind is a sin-diseased house that God cannot dwell in, but the promise of the gospel that God began to display to Israel in the wilderness, is that God intends to make His people holy houses again, and together the Church will be a glorious temple-city where God will dwell forever (Rev. 21:1-3ff). As foreign as it may seem, the ceremonial requirements of the OT law for infected houses and bodily discharges proclaimed this reality of sin and uncleanness, and the promise of the gospel that God will dwell with us and make all things new (Rev. 21:1-5).<br><br>THE TEXT<br><br>“When ye be come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosy in a house of the land of your possession…” (Lev. 14:33-15:33).<br><br>SUMMARY OF THE TEXT<br><br>We pick up our study finishing chapter 14 where we are told that not only bodies can have “leprosy” but also houses (14:34). This clearly indicates that what is meant by “leprosy” in Scripture is a far broader category than modern day Hansen’s disease. When this plague is suspected, the owner of the house is to summon the priest, the house is to be emptied (to keep everything from being declared ceremonially unclean), and the priest is to examine the plague, wait seven days and re-inspect (14:35-39). If the plague has spread, the portion of the house infected is to be broken out and replaced, the entire house is to be scraped, and plastered (14:40-42). If the plague returns, and the priest confirms, the house is to be destroyed (14:43-45). Anyone who goes into the house while it is closed off will only be unclean until they have washed and waited until evening (14:46-47). If after seven days the plague has not spread, the priest will declare it clean, and he shall perform the same cleansing ritual with the two birds as was done with the cleansed leper (14:48-57, cf. 14:1-7).<br><br>Finally, chapter 15 describes the uncleanness that occurs with any kind of bodily discharge, including sexual intercourse, and menstruation (15:1-33). What the unclean person touches becomes unclean, including people (15:4-11), until the person or the object washes with water and evening comes (15:10-12, 16-18, 21). As long as a woman has a flow of blood she is unclean, even if the flow of blood lasts longer than usual (15:25), as it did with the woman in the gospels (Mk. 5:25ff). When the discharge or bleeding ends, they must wait seven days from its ending, wash their clothes, bathe, and offer a sacrifice on the eighth day (15:13-15, 28-30).<br><br>GOD IS LORD OF ALL<br><br>The first thing to underline in all of this is that God is Lord of everything. We do not serve a pagan deity of the water or the land or the sun or the harvest. We serve the God who created all things, and is therefore Lord of all things. He is Lord of our houses, and He is Lord of our bodies and all of their functions. Secondly, sin has infected everything. Sin and the curse of sin has crept into everything: thorns, weeds, sickness, pain, and death come from the Fall (Gen. 3:16-19). And God is determined to heal it all, restore it all, to make all things new, to wipe away every tear (Rev. 21:4-5): houses, bodies, families, and nations.<br><br>WHAT COMES OUT OF A MAN<br><br>Part of the message of this passage for Israel was that when they would build houses in Canaan, sin would not have disappeared (Lev. 14:34). After the Flood, God had washed everything clean, but Noah and Ham sinned again right on schedule (Gen. 9:21-25), indicating that sin goes deeper than mere externals. Sin is inside of us, and it can get inside our homes and families, like a mold or a mildew or gangrene. Our bodies are defiled temples because of sin, and God taught Israel to remember this particularly as discharges and blood came out of their bodies. Jesus famously taught what this pointed to: It is not what goes into a man that defiles him but what comes out: evil thoughts, murders, adulteries, thefts, lies (Mt. 15:11-20). You need a clean heart (Ps. 51:10).<br><br>HOUSES DEFILED<br><br>This defiled house came to picture Israel: “Son of man, when the house of Israel lived in their own land, they defiled it by their ways and their deeds. Their ways before me were like the uncleanness of a woman in her menstrual impurity” (Ez. 38:17). So it doesn’t seem like an accident that when Jesus entered the temple on Palm Sunday and “looked around” at everything (Mk. 11:11), returned to overturn the tables and not allow anyone to walk through the temple, c

<p>Sinners want us to rush along in their conspiracy to shed-blood. This is one of the tell-tale signs Solomon gives us of foolish men (Pro. 1:10-12). Sinners are also selfish cowards, who want to save their own skin (Pro. 22:13, Num. 13:32-33). Christians, regardless of the season, regardless of the news, worship the Risen Christ. This makes us bold in battle, stubborn in our determination to fight only for righteous causes, and fervent in prayer that the swords might be bent into plows.</p>

<p>INTRODUCTION<br>This psalm rotates around the hesed of God, coming back to it every other line. This word hesed can be translated any number of different ways—kindness, faithfulness, covenant loyalty, tender-mercies, and the like. The AV supplies the verb endureth every other line, but that is not in the original. The line literally is “for his hesed forever.”<br><br>THE TEXT<br>“O give thanks unto the Lord; for he is good: For his mercy endureth for ever. O give thanks unto the God of gods: For his mercy endureth for ever. O give thanks to the Lord of lords: For his mercy endureth for ever . . .” (Psalm 136:1–26).<br><br>SUMMARY OF THE TEXT<br>So we have in this psalm a litany of gratitude, and each of them is ascribed to the hesed of God. What we are going to see here then is how wide-ranging that beneficence of God actually is.<br><br>The first is a summons to thank God for the goodness of God (v. 1). Give thanks to the God over all gods (v. 2). Give thanks to the Lord over all lords (v. 3). God alone is the God of wonders (v. 4). He created the heavens in His wisdom (v. 5), and He spread the earth out over the waters (v. 6). He made the great lights (v. 7), meaning the sun to rule by day (v. 8), and the moon and stars for the night (v. 9).<br><br>God struck the firstborn of Egypt out of hesed (v. 10), and delivered Israel from Egypt in consequence (v. 11), with an outstretched arm as an act of strength (v. 12). He split the Red Sea in two (v. 13), making Israel to pass safely through (v. 14), but drowning Pharaoh and his army there (v. 15). He led Israel in the wilderness (v. 16). He struck great kings (v. 17). He slaughtered famous kings (v. 18). Sihon of the Amorites was done (v. 19), and Og, king of Bashan was another (v. 20). God took land away from them and gave to Israel for a heritage (v. 21), even a heritage for Israel his servant (v. 22). He remembered our low estate (v. 23), and redeems us from our enemies (v. 24).<br><br>God feeds all the living (v. 25), and we conclude by thanking Him again, thanking the God of heaven (v. 26).<br><br>THREE CATEGORIES OF HESED<br>The first category of God’s hesed is found in the fact that He is the Creator God, and this means that He is the God over all creation (vv. 1-9). The second category is revealed in God’s political providence (vv. 10-24). And the last category is found in the fact that the God of Heaven is the God of ongoing providence—we live in a created order that feeds us (vv. 25-26).<br><br>GOD TAKES SIDES<br>The middle of this psalm makes it absolutely plain that God takes sides. His hesed, His mercy, is seen how He absolutely destroyed the Egyptians. He killed the firstborn of Egypt because of His hesed (v. 10), and He drowned Pharaoh and his army for the same reason (v. 15). God fed Israel from the sky during their time in the wilderness, but that wandering in the wilderness was bookended by two instances of national judgment. Egypt was that era’s superpower, and when God’s hesed toward Israel was done with them, they were little more than a smoking crater. Then on the other end of the forty years, God dispatched Sihon and Og both, and they were described as great and famous kings (vv. 17-18).<br><br>God took their land away, and bestowed it on Israel for their own heritage. This was no injustice to them because it was not taken away from them because Israel needed it now. It was taken from them because their iniquity had finally ripened. What had God said to Abraham centuries before? “But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full” (Gen. 15:16).<br><br>“For only Og king of Bashan remained of the remnant of giants; behold, his bedstead was a bedstead of iron; is it not in Rabbath of the children of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man” (Deut. 3:11).<br><br>“Rise ye up, take your journey, and pass over the river Arnon: behold, I have given into thine hand Sihon the Amorite, king of Heshbon, and his land: begin to possess it, and contend with him in battle” (Deut. 2:24).<br><br>The conquest of Canaan was in large measure an exercise in giant-killing, with the final stages of that warfare being accomplished by David (1 Sam. 17:49) and his men (2 Sam. 21:19).<br><br>But where did these giants come from? How did they make it past the Flood, which was God’s judgment on the whole Nephilim project? The most reasonable answer appears to be that the DNA of giants was preserved on the ark through Ham’s wife, the mother of all the Canaanites, and Canaan is where the giants all were.<br><br>CREATION CORNERSTONE<br>This psalm foregrounds the doctrine of creation, and the goodness of God as revealed in creation. All attempts at evolutio

<p>INTRODUCTION<br>Part of what the leprosy laws proclaim to us is that the central, highest calling of man is to worship his maker. Worship is central. Worship moves the world. When God restores men and women to worship, He is restoring their humanity, which in turn, by His grace, restores the world. Christ is saving the world by drawing the world to worship.<br><br>THE TEXT<br>“This shall the law of the leper in the day of his cleansing: he shall be brought unto the priest…” (Lev. 13-14)<br><br>SUMMARY OF THE TEXT<br>A number of skin diseases and blemishes are described, requiring the priests to examine and reexamine over time to determine whether an Israelite was clean or unclean (13:1-44). If the person is determined to be unclean in an ongoing way, he was declared “utterly unclean,” and he was required to be quarantined outside the camp (13:44-46). Garments could also be infected by plague, and these needed to be examined and tested (13:47-59). For cleansing, two living birds were chosen: one was killed in an earthen vessel over water, the other was dipped together with cedar wood, scarlet, and hyssop in the blood of the bird that was killed; it would be sprinkled on the one being cleansed and then the living bird would be released (13:1-7). The cleansed leper was completely shaved and washed and brought back into the camp, but waited for seven days, before being shaved and washed again (13:8-10). On the eighth day, three lambs were chosen, one for a trespass offering, one for a sin offering, and one for an ascension offering: some of the blood of the trespass offering was put on the right ear, the right hand, and the right big toe of the one being cleansed (14:11-14). And the same thing was done with oil (14:15-20). Finally, provisions were made for those who could not afford the lambs (14:21-32).<br><br>CLEANSING FOR WORSHIP<br>Remember that the designations for “clean/unclean” primarily designate who could draw near to God in worship. The clearest indication of this is the fact that the cleansing of the lepers almost exactly mirrors the ordination of the priests (cf. Lev. 8), particularly the seven days and the blood on the earlobes, thumbs, and big toes (Lev. 14:14). God was certainly using this ceremonial code to teach Israel about basic hygiene and health, but the primary point was that God is the source of all life and health and blessing. “Who forgiveth all thine iniquities; who healeth all thy diseases” (Psa. 103:3). This means we ought rather to obey God than do what seems right to us. Remember Naaman the Syrian leper who was initially offended by the prophet’s instruction to bathe in a dirty Jordan River seven times (2 Kgs. 5:10). If we live in a land full of idolatry and perversion, failing to worship the Living God in the beauty of holiness, how can we be surprised if we are struck with diseases (cf. Dt. 28:60)? If Jesus says we ought be baptized, then we ought to be baptized. If He tells us to sing the Psalms, we ought to sing the Psalms. If He tells us to share bread and wine with joy, we ought to obey Him. Worship and its efficacy are God’s prerogative, not ours.<br><br>JESUS REVERSES THE CURSE<br>One of the great lessons of the purity codes of Israel was that under the Old Covenant, the curse of sin was infectious. In the New Covenant, sin can still be very deadly (2 Cor. 6:17); bitterness still defiles many (Heb. 12:15). But because of the death, burial, and resurrection of Jesus, grace and healing have become more infectious. Where sin had abounded, grace abounds still more (Rom. 5:20). This is demonstrated when Jesus touches lepers or is touched by the unclean, and instead of Jesus becoming unclean, the unclean are cleansed: “And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, ‘I will; be thou clean’” (Mk. 1:41, cf. Mk. 3:10). Remember the woman with the flow of blood who touched Jesus, but instead of making Him (or his garment) unclean, power went out from Him and cleansed her (Mk. 5:28-30). This is because Jesus is the lamb of God who takes away the sins of the world: “He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed” (Is. 53:5).<br><br>CONCLUSIONS<br>Quarantines for the sick are biblical, but quarantines for the healthy are wicked. We see in these texts that God made the world such that there are visible indicators of infection and disease. The scientific ramifications for Leviticus 13 are tremendous. While there is much that we still do not understand, and there will no doubt be deep mysteries into the resurrection, the world is rational and knowable because God is rational and knowable, not random or capricious.<br><br>The heart of true worship is gratitude. Remember the Samaritan leper who was cleansed and came back and wors

<p>We do not bring our children along through this service with the end goal simply being keeping them quiet by all means possible – even if it feels that way sometimes. They are with us because we want our children to grow up in the Lord, worshiping him with all the saints from their earliest memories.</p>

<p>INTRODUCTION<br>One very common problem that Christians have in their Christian lives is the problem of spiritual clutter. Many Christians don’t know what to do with various unresolved sins and problems, and so they do nothing. Over time these problems accumulate, and before long there is a real mess.<br><br>You have seen this phenomenon in various places, have you not? It happens in closets, it happens in your junk drawer, it happens in your home’s designated fright room, it happens at the back of your garage, it happens when your garden fills up with weeds, and so on. Why wouldn’t it happen in your spiritual life? It certainly will if you let it.<br><br>“Let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us” (Hebrews 12:1).<br><br>So one of the first things that Christians should learn is this. They need to learn to deal with the sin . . . of not really dealing with sin. If we are told to lay aside every weight, then it would be a sin not to. If we are told to deal with the sin that “so easily besets” us, then it would be a sin not to.<br><br>ON NOT KIDDING YOURSELF<br>So the first thing to realize is that confession of sin is an ongoing necessity. I described the problem as being one of spiritual clutter, but the thing about clutter is that you get used to it as it accumulates. You begin by thinking that perhaps your life is “a little untidy,” and then move on to excuse the fact that it looks like a bomb went off in your conscience, and by the end of the process your conscience looks and smells like a closet at the crazy cat lady’s house.<br><br>So ongoing and regular confession of sin is a necessity for everyone. What must you do if you want a garden filled with weeds? What you need to do is absolutely . . . nothing. Just let it ride.<br><br>We know that sin can accumulate in this way because of the way Scripture speaks of it. If we just go on in our own fashion, we will get used to how disheveled we are. But if we look into the looking glass of Scripture, we will there see our true condition. We don’t learn that true condition by means of morbid introspection—we learn our true condition through faithful and submissive Bible reading.<br><br>As James puts it:<br><br>“But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed” (James 1:25).<br><br>No one should ever simply assume that he is “doing fine” simply because the roof hasn’t fallen in yet.<br><br>“If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?” (Psalm 130:3).<br><br>Scripture tells us our true condition.<br><br>“If they sin against thee, (for there is no man which sinneth not,) and thou be angry with them . . .” (2 Chronicles 6:36; Job 4:18-19)<br><br>And the apostle John sums it up.<br><br>“If we say that we have no sin, we deceive ourselves, and the truth is not in us . . . If we say that we have not sinned, we make him a liar, and his word is not in us” (1 John 1:8, 10).<br><br>Suppose someone is learning how to do maintenance on his car, and he is told to change his air filter every 12 to 15,000 miles. Suppose he were to raise the earnest question of whether he still would have to do this if the filter hadn’t gotten dirty. The problem with this young man is that he doesn’t know what kind of a world he is living in.<br><br>WHAT TO DO<br>The way to deal with the effects of such accumulated guilt through sinning is by means of confession.<br><br>“If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9).<br><br>This is a glorious promise, so let us take a moment to consider it carefully. In this verse, we are described a certain way, and then we are to do something. In addition, God is described as being a certain way, and then He does something.<br><br>We are described as sinful (we cannot confess sins unless we actually have some). So we are described as sinful, and what we are told to do is confess. God is described as being faithful and just, and what He does is forgive our sins, and cleanse us from all unrighteousness. We are sinful, and He is righteous. We do the confessing, and He does the cleansing.<br><br>So what is it to “to confess”? The Greek word that is rendered here as confess is homologeo, a very interesting compound word. The first part, homo, is the Greek for same. The logeo is a verb that means to speak. Consequently, homologeo means “to speak the same thing,” or putting it another way, to acknowledge.<br><br>If Scripture calls it a lie, and you call it mild prevarication, tha