Friday, April 13, 2012
The Churches Greatest Enemies
The most dangerous adversaries of biblical truth today are not government policies that undermine our values; not secular beliefs that attack our confessions of faith; not even atheists who deny our God.
It's my conviction that the worst, most persistent hindrances to the advance of the gospel today are worldly churches and hireling shepherds who trivialize Christianity.
This is not a new problem, and it's no exaggeration to portray such people as enemies of the gospel. There were men just like that vying for influence even in apostolic times—in the very earliest churches. In Philippians 3:18-19, the apostle Paul wrote: "For many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ."
One of the chief characteristics the New Testament cites about these enemies of the cross—enemies of authentic grace—was that they "set their minds on earthly things" (Philippians 3:19). They "pervert[ed] the grace of our God into sensuality" (Jude 4). They twisted the idea of Christian liberty into an opportunity to gratify the flesh. They "[used their] freedom as a cover-up for evil" (1 Peter 2:16). In short, they were carnal, worldly men, who twisted the idea of Christian liberty into an excuse for self-indulgence.
In the process, they trivialized the cross, corrupted the idea of grace, and perverted the gospel. None of the apostles were squeamish when it came to calling them out- Phil Johnson
Tuesday, April 10, 2012
You Can't Take the Crowd With You
“Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few. (Matthew 7:13-14)
At once we are reminded of some of the outstanding characteristics of this Christian life to which our Lord and Saviour Jesus Christ calls us.
The first thing we notice is that it is a life which is narrow or strait at the very beginning.
Immediately it is narrow. It is not a life which at first is fairly broad, and which as you go on becomes narrower and narrower. No!
The gate itself, the very way of entering into this life, is a narrow one. It is important to stress and impress that point because, from the standpoint of evangelism, it is essential. When worldly wisdom and carnal motives enter into evangelism you will find that there is no ‘strait gate.’
Too often the impression is given that to be a Christian is after all very little different from being a non-Christian, that you must not think of Christianity as a narrow life, but as something most attractive and wonderful and exciting, and that you come in in crowds. It is not so according to our Lord.
The gospel of Jesus Christ is too honest to invite anybody in that way. It does not try to persuade us that it is something very easy, and that it is only later on that we shall begin to discover it is hard. The gospel of Jesus Christ openly and uncompromisingly announces itself as being something which starts with a narrow entrance, a strait gate.
At the very beginning it is absolutely essential that we should realize that. Let us look at this in a little more detail. We are told at the very outset of this way of life, before we start on it, that if we would walk along it there are certain things which must be left outside, behind us.
There is no room for them, because we have to start by passing through a strait and narrow gate. I like to think of it as a turnstile. It is just like a turnstile that admits one person at a time and no more. And it is so narrow that there are certain things which you simply cannot take through with you.
It is exclusive from the very beginning, and it is important that we should look at this Sermon in order to see some of the things which must be left behind. The first thing we leave behind is what is called worldliness. We leave behind the crowd, the way of the world. ‘Wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.’
You must start by realizing that, by becoming a Christian, you become something exceptional and unusual.
You are making a break with the world, and with the crowd, and with the vast majority of people. It is inevitable; and it is important that we should know it. The Christian way of life is not popular. It never has been popular, and it is not popular today.
It is unusual, exceptional, strange, and it is different. On the other hand, crowding through the wide gate and traveling along the broad way is the thing that everybody else seems to be doing. You deliberately get out of that crowd and you start making your way towards this strait and narrow gate, alone. You cannot take the crowd with you into the Christian life: it inevitably involves a break.
D. Martyn Lloyd-Jones
At once we are reminded of some of the outstanding characteristics of this Christian life to which our Lord and Saviour Jesus Christ calls us.
The first thing we notice is that it is a life which is narrow or strait at the very beginning.
Immediately it is narrow. It is not a life which at first is fairly broad, and which as you go on becomes narrower and narrower. No!
The gate itself, the very way of entering into this life, is a narrow one. It is important to stress and impress that point because, from the standpoint of evangelism, it is essential. When worldly wisdom and carnal motives enter into evangelism you will find that there is no ‘strait gate.’
Too often the impression is given that to be a Christian is after all very little different from being a non-Christian, that you must not think of Christianity as a narrow life, but as something most attractive and wonderful and exciting, and that you come in in crowds. It is not so according to our Lord.
The gospel of Jesus Christ is too honest to invite anybody in that way. It does not try to persuade us that it is something very easy, and that it is only later on that we shall begin to discover it is hard. The gospel of Jesus Christ openly and uncompromisingly announces itself as being something which starts with a narrow entrance, a strait gate.
At the very beginning it is absolutely essential that we should realize that. Let us look at this in a little more detail. We are told at the very outset of this way of life, before we start on it, that if we would walk along it there are certain things which must be left outside, behind us.
There is no room for them, because we have to start by passing through a strait and narrow gate. I like to think of it as a turnstile. It is just like a turnstile that admits one person at a time and no more. And it is so narrow that there are certain things which you simply cannot take through with you.
It is exclusive from the very beginning, and it is important that we should look at this Sermon in order to see some of the things which must be left behind. The first thing we leave behind is what is called worldliness. We leave behind the crowd, the way of the world. ‘Wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.’
You must start by realizing that, by becoming a Christian, you become something exceptional and unusual.
You are making a break with the world, and with the crowd, and with the vast majority of people. It is inevitable; and it is important that we should know it. The Christian way of life is not popular. It never has been popular, and it is not popular today.
It is unusual, exceptional, strange, and it is different. On the other hand, crowding through the wide gate and traveling along the broad way is the thing that everybody else seems to be doing. You deliberately get out of that crowd and you start making your way towards this strait and narrow gate, alone. You cannot take the crowd with you into the Christian life: it inevitably involves a break.
D. Martyn Lloyd-Jones
Thursday, March 29, 2012
Elijah and John the Baptist
Malachi 4:5-6, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: (6) And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.”
John the Baptist came in the spirit and power of Elijah. He was bold in preaching and uncompromising in the Word of God. This was fulfilled in the coming of John the Baptist.
Luke 1:17, “And he [John] shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.”
Matthew 11:13-14, “For all the prophets and the law prophesied until John. (14) And if ye will receive it, this is Elias, which was for to come.”
John 1:21, “And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.”
John the Baptist came in the spirit and power of Elijah. He was bold in preaching and uncompromising in the Word of God. This was fulfilled in the coming of John the Baptist.
Luke 1:17, “And he [John] shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.”
Matthew 11:13-14, “For all the prophets and the law prophesied until John. (14) And if ye will receive it, this is Elias, which was for to come.”
John 1:21, “And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.”
Monday, March 26, 2012
The Seven Seal Judgments
The Seven Seal Judgments
Rev. 6:1-17
1st Seal- White Horse- Antichrist [Rev. 6:1-2; Matt. 24:4-5].
2nd Seal- Red Horse- War [Rev. 6:3-4; Matt. 24:6].
3rd Seal- Black Horse- Famine [Rev. 6:5-6; Matt. 24:7].
4th Seal- Pale Horse- Death [Rev. 6:7-8; Matt. 24:7-8].
5th Seal- Martyrdom [Rev. 6:9-11; Matt. 24:9-13, 16-22].
6th Seal- Cosmic Catastrophe [Rev. 6:12-14; Matt. 24:29].
7th Seal- Second Coming [Rev. 6:15-17; 8:1; Matt. 24:32].
Rev. 6:1-17
1st Seal- White Horse- Antichrist [Rev. 6:1-2; Matt. 24:4-5].
2nd Seal- Red Horse- War [Rev. 6:3-4; Matt. 24:6].
3rd Seal- Black Horse- Famine [Rev. 6:5-6; Matt. 24:7].
4th Seal- Pale Horse- Death [Rev. 6:7-8; Matt. 24:7-8].
5th Seal- Martyrdom [Rev. 6:9-11; Matt. 24:9-13, 16-22].
6th Seal- Cosmic Catastrophe [Rev. 6:12-14; Matt. 24:29].
7th Seal- Second Coming [Rev. 6:15-17; 8:1; Matt. 24:32].
Friday, March 23, 2012
Tears in Heaven?
Revelation 21:4-5, “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. (5) And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
I believe this passage teaches that there will be no tears in heaven because there will no longer be death, sorrow, or pain. The former things are passed away. There are no tears in heaven.
Revelation 5:4, “And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.
John wept much when no one could be found worthy to open the seven seal scroll. While it is true that this is the only place in the Scriptures where someone is mentioned as crying in heaven, we must remember that John was not in heaven in a glorified body and not in the New Jerusalem [eternal state].
Revelation 4:2, “And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.” John’s feet were on the Isle of Patmos while his vision was in heaven.
There is a mention of the martyred tribulation saints having no tears in heaven even though they probably cried much in the tribulation before their martyrdom.
Revelation 7:17, “For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.”
There is also a mention of Israel not having tears in the Millennial Kingdom.
Isaiah 25:8, “He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.”
John MacArthur says, “God will swallow up death, which itself functions as a swallower of human beings (Isa. 5:14; Pro. 1:12). Paul notes the fulfillment of this promise in the resurrection of believers (1 Cor. 15:54). The Lord God will remove the sorrow associated with death (cf. Isa. 65:19). Revelation alludes to the tender action of this verse twice—once in Isa. 7:17 to describe the bliss of the redeemed in heaven, and once in Isa. 21:4 to describe ideal conditions in the New Jerusalem.”
I believe this passage teaches that there will be no tears in heaven because there will no longer be death, sorrow, or pain. The former things are passed away. There are no tears in heaven.
Revelation 5:4, “And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.
John wept much when no one could be found worthy to open the seven seal scroll. While it is true that this is the only place in the Scriptures where someone is mentioned as crying in heaven, we must remember that John was not in heaven in a glorified body and not in the New Jerusalem [eternal state].
Revelation 4:2, “And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.” John’s feet were on the Isle of Patmos while his vision was in heaven.
There is a mention of the martyred tribulation saints having no tears in heaven even though they probably cried much in the tribulation before their martyrdom.
Revelation 7:17, “For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.”
There is also a mention of Israel not having tears in the Millennial Kingdom.
Isaiah 25:8, “He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.”
John MacArthur says, “God will swallow up death, which itself functions as a swallower of human beings (Isa. 5:14; Pro. 1:12). Paul notes the fulfillment of this promise in the resurrection of believers (1 Cor. 15:54). The Lord God will remove the sorrow associated with death (cf. Isa. 65:19). Revelation alludes to the tender action of this verse twice—once in Isa. 7:17 to describe the bliss of the redeemed in heaven, and once in Isa. 21:4 to describe ideal conditions in the New Jerusalem.”
Arguments Against a Post-Tribulational Rapture
1 Cor. 15:52 speaks of the last trumpet. Post-tribulationists believe this is the seventh trumpet in Rev. 11:15-19. The trumpets in Revelation pertain to judgments in the tribulation while I Cor. 15:52 pertains to the rapture of the church. 1 Cor. 15:50-58 and 1 Thess. 4:13-18 omit the word “last” trumpet and any reference to judgment. Many believe this is the sounding of the trumpet at the end of the church age.
Charles Ryrie says, “Mid-Tribulationism argues that the seventh trumpet of Rev. 10:7 corresponds to the last trumpet of 1 Cor. 15:52. If this be true, then the Rapture (described in 1 Corinthians) will occur at the midpoint of the Tribulation (the time when the seventh trumpet sounds). This is a somewhat simplistic argument that assumes that all blowing of trumpets must indicate the same kind of event. This is not true. In Jewish apocalyptic literature, trumpets signaled a variety of great eschatological events, including judgments, the gathering of the elect, and resurrection. The seventh trumpet is a trumpet of judgment, whereas the trumpet in 1 Corinthians is one of resurrection and deliverance. That they indicate the same event is an assumption.”
In Rev. 12 there is no mention of Israel and the church co-existing in the tribulation period.
In Rev. 19: 11-21 there is no mention of rapture at the second coming of Jesus at the end of the tribulation period.
In Rev. 18: 20 the church is in heaven rejoicing over the destruction of Babylon at the end of the tribulation period before the second coming.
The Post-Tribulation view serves no purpose. Why go up and come right back? This view allows no time for the Judgment Seat of Christ, the Judgment of the Sheep and Goats [nations], and the Marriage Supper.
The Post-Tribulation view can’t explain the millennium being populated by sinful people. If all are raptured at the end of the tribulation with glorified bodies, then they can’t populate the kingdom with sinful people who will revolt at the end of the Millennium.
The absence of the word “church” in Rev. 13:9 is obvious. The word “Churches” is used in all seven of the churches in the church age in Rev. 2-3. It is absent in 13:9 because the church is in heaven before the tribulation.
1 Thess. 4:13-18 demands a pre-tribulation view because of the teaching of comfort. Comfort makes no sense if there is a post-tribulation view. If post-tribulation, the Thessalonians would be rejoicing over their loved ones who died and went to heaven and grieve that they were left to go through the tribulation.
In Rev. 3: 10 the faithful church is promised that they will miss the time of tribulation to come upon the “whole” earth. They will be “kept from,” not “through” the tribulation.
Charles Ryrie says, “Mid-Tribulationism argues that the seventh trumpet of Rev. 10:7 corresponds to the last trumpet of 1 Cor. 15:52. If this be true, then the Rapture (described in 1 Corinthians) will occur at the midpoint of the Tribulation (the time when the seventh trumpet sounds). This is a somewhat simplistic argument that assumes that all blowing of trumpets must indicate the same kind of event. This is not true. In Jewish apocalyptic literature, trumpets signaled a variety of great eschatological events, including judgments, the gathering of the elect, and resurrection. The seventh trumpet is a trumpet of judgment, whereas the trumpet in 1 Corinthians is one of resurrection and deliverance. That they indicate the same event is an assumption.”
In Rev. 12 there is no mention of Israel and the church co-existing in the tribulation period.
In Rev. 19: 11-21 there is no mention of rapture at the second coming of Jesus at the end of the tribulation period.
In Rev. 18: 20 the church is in heaven rejoicing over the destruction of Babylon at the end of the tribulation period before the second coming.
The Post-Tribulation view serves no purpose. Why go up and come right back? This view allows no time for the Judgment Seat of Christ, the Judgment of the Sheep and Goats [nations], and the Marriage Supper.
The Post-Tribulation view can’t explain the millennium being populated by sinful people. If all are raptured at the end of the tribulation with glorified bodies, then they can’t populate the kingdom with sinful people who will revolt at the end of the Millennium.
The absence of the word “church” in Rev. 13:9 is obvious. The word “Churches” is used in all seven of the churches in the church age in Rev. 2-3. It is absent in 13:9 because the church is in heaven before the tribulation.
1 Thess. 4:13-18 demands a pre-tribulation view because of the teaching of comfort. Comfort makes no sense if there is a post-tribulation view. If post-tribulation, the Thessalonians would be rejoicing over their loved ones who died and went to heaven and grieve that they were left to go through the tribulation.
In Rev. 3: 10 the faithful church is promised that they will miss the time of tribulation to come upon the “whole” earth. They will be “kept from,” not “through” the tribulation.
Wednesday, March 14, 2012
The Stones Will Cry Out
Luke 19:40-44
What does this phrase mean, “The stones would immediately cry out?”
v. 40a: “if these should hold their peace.” Who are “These?” The disciples who were praising him as the Messiah. The praise was silenced on Monday when later we heard not praise, but “Barabbas” and “crucify Him.”
v. 40b: Jesus said when this happens judgment is coming. “cry out” is in the future tense in the Greek grammar. They will cry out at a later time in the future.
Some here believe if you don’t proclaim me as Messiah, I will cause the stones to praise me, and he could have caused inanimate objects to praise him but it would not be their response to the creator but a miracle.
Some believe the stones cried out at the earthquake at the death of Christ on the cross.
Let the Scripture speak and say what it says!
Habakkuk 2:11,“For the stone shall cry out of the wall, and the beam out of the timber shall answer it.” Here we have judgment pronounced on the Chaldeans [Babylonians] for their Kings dishonesty, pride, and cruelty with metaphorical language.
The stones in v.40 cry out in judgment against Israel for the rejection of Jesus as the Messiah. Q- What is this judgment and when will it take place?
Verses 41-44: Here we see Christ’s lament over the city and his judgment.
vs. 41-42: Here we see Christ pronouncing judgment and closing their eyes to the truth which they are still under today [Rom. 11:25]. It is also known as “the Times of the Gentiles.”
vs. 43-44: Here we see the judgment.
He came in as a humble King, and the national leaders rejected him. The kingdom has been postponed till after the tribulation when he will have the real “Triumphal entry” before the millennial reign.
What judgment would the stones cry out? What we have in these verses is the Roman siege of Jerusalem and the destruction of the temple in A.D. 70, forty years after v. 40.
The stones in v. 40 cried out in v. 44 at the destruction of the Temple. Note the link between “thy day” and “visitation.”
Why? [vs. 42a, 44b]. This thy day was the day of visitation. God visited them and they rejected him! Their day of opportunity has passed till he comes again.
Today might be your day of visitation!
What does this phrase mean, “The stones would immediately cry out?”
v. 40a: “if these should hold their peace.” Who are “These?” The disciples who were praising him as the Messiah. The praise was silenced on Monday when later we heard not praise, but “Barabbas” and “crucify Him.”
v. 40b: Jesus said when this happens judgment is coming. “cry out” is in the future tense in the Greek grammar. They will cry out at a later time in the future.
Some here believe if you don’t proclaim me as Messiah, I will cause the stones to praise me, and he could have caused inanimate objects to praise him but it would not be their response to the creator but a miracle.
Some believe the stones cried out at the earthquake at the death of Christ on the cross.
Let the Scripture speak and say what it says!
Habakkuk 2:11,“For the stone shall cry out of the wall, and the beam out of the timber shall answer it.” Here we have judgment pronounced on the Chaldeans [Babylonians] for their Kings dishonesty, pride, and cruelty with metaphorical language.
The stones in v.40 cry out in judgment against Israel for the rejection of Jesus as the Messiah. Q- What is this judgment and when will it take place?
Verses 41-44: Here we see Christ’s lament over the city and his judgment.
vs. 41-42: Here we see Christ pronouncing judgment and closing their eyes to the truth which they are still under today [Rom. 11:25]. It is also known as “the Times of the Gentiles.”
vs. 43-44: Here we see the judgment.
He came in as a humble King, and the national leaders rejected him. The kingdom has been postponed till after the tribulation when he will have the real “Triumphal entry” before the millennial reign.
What judgment would the stones cry out? What we have in these verses is the Roman siege of Jerusalem and the destruction of the temple in A.D. 70, forty years after v. 40.
The stones in v. 40 cried out in v. 44 at the destruction of the Temple. Note the link between “thy day” and “visitation.”
Why? [vs. 42a, 44b]. This thy day was the day of visitation. God visited them and they rejected him! Their day of opportunity has passed till he comes again.
Today might be your day of visitation!
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