Sermon Sunday – Charles Spurgeon – A Faithful Friend

July 24, 2011 at 7:20 am | Posted in Sermon Sunday | Leave a comment
Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

A Sermon
(No. 120)
Delivered on Sabbath Morning, March 8, 1857, by the
REV. C. H. Spurgeon
At The Music Hall, Royal Surrey Gardens


“There is a friend that sticketh closer than a brother.”—Proverbs 18:24.

CICERO has well said, “Friendship is the only thing in the world concerning the usefulness of which all mankind are agreed.” Friendship seems as necessary an element of a comfortable existence in this world as fire or water, or even air itself. A man may drag along a miserable existence in proud solitary dignity, but his life is scarce life, it is nothing but an existence, the tree of life being stripped of the leaves of hope and the fruits of joy. He who would be happy here must have friends; and he who would be happy hereafter, must, above all things, find a friend in the world to come, in the person of God, the Father of his people. Continue Reading Sermon Sunday – Charles Spurgeon – A Faithful Friend…

Sermon Sunday – Samuel Davies – The Nature and Author of Regeneration

June 19, 2011 at 6:30 am | Posted in Sermon Sunday | Leave a comment
Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

The Nature and Author of Regeneration

by Samuel Davies

“Marvel not that I said unto you: You must be born again.” John 3:7

Those doctrines are not strange to a well-informed mind, which are most wondered at in the ignorant world. Ignorance is apt to wonder, where knowledge discovers nothing amazing or unaccountable. My present purpose is to look into the doctrine of Regeneration, or the New Birth.

Nicodemus comes to Christ with a conviction of his high character as a Teacher from God, who attested his commission by the strong and popular evidence of miracles. From such a Teacher, he expects sublime instructions; and from his own improvements in Jewish learning, he, no doubt, flatters himself he shall be able to comprehend them; but when, instead of gratifying his curiosity by telling him strange and great things of the kingdom of the Messiah—as a secular prince, and a mighty conqueror, as he and his countrymen expected, or discoursing like a Rabbi on the Jewish law; I say, when, instead of this, Jesus opens the conference by a solemn and authoritative declaration of the necessity of something under the name of another birth—how is Nicodemus surprised!

This he cannot understand. This seems strange, new doctrine to him; and he has an objection ready against it, as an absurdity and an impossibility: “But how can anyone be born when he is old? Can he enter his mother’s womb a second time and be born?” This objection, which was altogether impertinent, and founded upon a gross mistaken notion of the doctrine, may serve as a specimen of all the objections that have been made against this doctrine ever since; they have all proceeded from ignorance, or from gross mistaken notions of an evident truth; and hence men have imagined, like this master of Israel, that they reasoned strongly against it, when in reality they were saying nothing at all to the purpose, and did not so much as understand the case!

Our condescending Lord took a great deal of pains to give Nicodemus right notions of this doctrine. For this purpose he presents it before him in various views. He tells him, he did not mean a second natural birth—but a birth of water and of the spirit; a birth that renders a man spiritual, and consequently fit for that spiritual kingdom he was about to erect; and that the free and Sovereign Spirit of God, the Author of this new birth, operated like wind, which blows where it wills. Nicodemus still continues gazing at him, and wondering what he means. He is puzzled, after all, and asks, “How can these things be?” Jesus tells him the wonder did not lie in the doctrine—but in his ignorance of it, when he was a teacher of the law; “Are you a master in Israel, and know not these things?”

The connection of my text is this: “That which is born of the flesh—is flesh; and that which is born of the Spirit—is spirit; therefore, marvel not that I said unto you, You must be born again.” That is to say, “The doctrine you are so much surprised at, is not at all absurd, so as to make you wonder to hear it from my mouth. You cannot but know, that all mankind are born of the flesh; that is, propagated in a way that communicates a depraved nature to them; and hence, they are flesh; that is, corrupt and carnal; and therefore wholly unfit to be admitted into my kingdom, which is pure and spiritual. But that which is born of the Spirit—is spirit; that is, spiritual and holy; and therefore fit for that spiritual and holy kingdom, which I have come to set up. Now, if if this is the case, you have certainly no need to marvel at this doctrine: can it seem strange to you, that impure unholy creatures must be changed, before they can be fit members of so holy a society? Can you marvel at this? No! you would have more reason to marvel at the contrary.

It is one part of my design today to inquire, Whether the doctrine of the new birth is indeed such a strange, absurd, or impossible thing in itself, as to deserve that amazement, and indeed contempt, which it generally meets with in the world; or whether it be not rational, necessary, and worthy of universal acceptance? But before I enter upon this, it will be proper to inquire:

1. What the new birth is?

2. Who is the author of it?

3. And in what way does he generally produce it?

Remove your prejudices, my hearers, against this doctrine, suspend your disbelief, and cease to wonder at or ridicule it, until these points are explained, lest you be found to speak evil of the things you know not.

1. Let us inquire—WHAT it is to be born again?

To gain your attention to this inquiry, I need only put you in mind, that whatever be meant by the new birth, it is not an insignificant speculation, not the disputed peculiarity of a party, not the attainment of a few good men of the first class—but it is essential to every godly man, and absolutely necessary to salvation. You cannot doubt of this, if you look upon Jesus Christ as a person of common veracity, and worthy of credit in his most solemn declarations; for he has declared, over and over again, with the utmost solemnity, that “No one can see the kingdom of God—unless he is born again. John 3:3, 5, and 7. Attend, then—if you think your eternal salvation worthy of your attention.

The phrase, to be born again, like most other expressions used upon divine subjects, is metaphorical, and brings in natural things with which we are familiarly acquainted, to assist our conceptions of divine things, which might otherwise be above our comprehension. We all know what it is to be born; and our knowledge of this may help us to understand what it is to be born again. As by our first birth we become men, or partake of human nature—so by our second birth, we become Christians, and are made partakers of a divine and spiritual nature. As our first birth introduces us into this world, and into human society, so our second birth introduces us into the church of Christ, and makes us true members of that holy society. As by our first birth we resemble our parents, at least in the principal lineaments of human nature, so by our second birth we are made partakers of the divine nature; that is, we are made to resemble the blessed God in holiness: or, as Paul expresses it, we are renewed after his image—in knowledge, righteousness, and true holiness. Ephesians 4:24; Col. 3:10. The effect is like its cause; the child like the parent. That which is born of the flesh—is flesh; and that which is born of the Spirit—is spirit. This is according to the established laws of generation, by which everything begets its like.

In our first birth—we are endowed with child-like and filial dispositions towards our human parents; and when we are born of God—we are inspired with a child-like and filial temper towards him, as our heavenly Father.

By our natural birth we are placed in an imperfect—but growing state. We have all the powers of human nature, though none of them in perfection; but from that time they grow and improve, until they at length arrive to maturity. In like manner, in our second birth, all the principles of virtue and grace are implanted; but their growth and improvement is the work of the Christian life: and from that time they continue gradually growing, though with many interruptions, until at death they arrive at maturity and perfection.

In our natural birth we pass through a very great change. The infant that had lain in darkness, breathless and almost insensible, and with little more than a vegetative life, enters into a new state, feels new sensations, craves a new kind of nourishment, and discovers new powers. In like manner, in the second birth, the sinner passes through a great change: a change as to his view of divine things: as to his temper, his practice, and his state; a change so great, that he may with propriety be denominated another man, or a new creature.

As I shall adjust my discourse to the narrow limits of an hour, I must pass over, or but slightly touch upon all the particulars suggested by the metaphor in my text, except the last, which is the most comprehensive and instructive: namely, that the new birth implies a great change in the views, the temper, the practice, and the state of the sinner; and under this head, sundry of the other particulars may be reduced.

The various forms of expression, which the Scripture uses to represent what is here called a second birth, all conspire to teach us, that it consists in a great change. It is represented as a resurrection, or a change from death to life: “You has he quickened,” says Paul, “who were dead in trespasses and sins.” Ephesians 2:1.

It is represented as a new creation: “If any man be in Christ,” says the same inspired author, “he is a new creature; old things are passed away; behold all things are become new.” 2 Corinthians 5:17. “Put on,” says he, “the new man, which, after God, is created in righteousness and true holiness.” Ephesians 4:24.

These and like expressions signify a very great change, and such forms of speech are very commonly used in the same sense; which shows they are so far from being ridiculous, that they are agreeable to the common sense of mankind. When we see a man that we once knew, look, and speak, and act as he used to do, it is customary to say, “He is the old man still.” But if we see a great alteration in his appearance, his temper, or behavior, we are apt to say, “He is a new man “or, “He is quite another creature.” When we see a rugged, boisterous man become meek and inoffensive, we are apt to say, “He is become a mere child.” These forms of speech are so significant and popular, that they have even passed into proverbs, and that in various countries and languages; and hence they are used in the Scriptures as plain and familiar representations of this great truth. And hence we are bold to use them, in spite of that senseless ridicule and contempt, which some would cast upon them; but which rebounds upon themselves, for censuring modes of expression that are not only sacred—but agreeable to common sense.

Now, since it is evident the new birth signifies a great change; you are impatient, by this time, I hope, to know more particularly WHAT it is. It is the change of a thoughtless, ignorant, hard-hearted, rebellious sinner—into a thoughtful, well-informed, tender-hearted, dutiful servant of God. It is the implantation of the seeds or principles of every grace and virtue in a heart that was entirely destitute of them, and full of sin.

The sinner that was accustomed to have no practical affectionate regard for the great God—is now made to revere, admire, and love him as the greatest and best of Beings; to rejoice in him as his supreme happiness, and cheerfully to submit to him as his Ruler. Formerly his temper and conduct would better agree to the infidelity of an atheist, than to the faith of a Christian: but now, he thinks, and speaks, and acts, as one that really believes there is a God; a God who inspects all his ways, and will call him to an account.

The heart that was accustomed to spurn the holiness of the divine law, and murmur at the strictness of its precepts—now loves it; loves it for that very reason for which it was accustomed to hate it; namely, because it is so holy. This was the temper of the Psalmist: “Your Word is very pure; therefore (that is, on that very account) your servant loves it!” Psalm 119:140; and of Paul, “the law is holy, and the commandment holy”—and what follows? “I delight,” says he, “in the law, after the inward man. And I consent unto the law that it is good.” Romans 7:12, 16, 22.

The haughty, stubborn, deceitful heart—is now made humble, pliable, simple, and honest, like that of a little child. Hence Christ says, “Except you are converted, and become as little children, you shall not enter into the kingdom of heaven. Whoever shall humble himself as a little child, the same is greatest in the kingdom of heaven.” Matt, 18:3, 4. This was also the temper of David: “LORD, my heart is not proud; my eyes are not haughty. I don’t concern myself with matters too great or awesome for me. But I have stilled and quieted myself, just as a small child is quiet with its mother. Yes, like a small child is my soul within me.” Psalm 131:1, 2.

The heart that used to have no delight in communion with God—but lived as without God in the world—now feels a filial desire to draw near to him, and address him with the humble boldness and freedom of a child. “Because you are sons,” says Paul, “God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father,” Galatians 4:6. That is, “Father, Father!” the repetition of so tender a name intimates the greatest endearment and affectionate freedom.

The heart that had no realizing, affecting views of the future eternal state—now feels the energy of that doctrine, and looks upon heaven and hell as indeed the most important realities!

The heart that was once earthly and sensual, eagerly set upon things below, as its vain pursuit—is now taught to aspire to heaven; in heaven is its treasure, and there it will be. The thoughts that were once scattered among a thousand trifles—are now frequently collected, and fixed upon the great concerns of piety.

Now also the heart is remarkably altered towards the Lord Jesus: formerly it seemed sufficient to wear his name, to profess his religion, to believe him to be the Savior of the world, to insert his name in a prayer now and then, and to give a formal attendance upon the institutions of his worship; but oh! now he appears in a more important and delightful light. Now the sinner is deeply sensible that Jesus is indeed the only Savior, and he most eagerly embraces him under that endearing character, and entrusts his eternal all into his hands. Now he appears to him all lovely and glorious, and his heart is forever captivated with his beauty. Now he prays, and longs, and languishes for him, and feels him to be all in all. Oh! now the very thought of being without Christ, kills him. Thus, God, who first commanded light to shine out of darkness, has shined into his heart, to give him the light of the knowledge of the glory of God, in the face of Jesus Christ; 2 Corinthians 4:6, in that face where it shines with the fairest beams.

Now also the man has very different views of himself: he sees himself to be a guilty, depraved, vile creature, all overrun with sin, and destitute of all goodness—except as it is wrought in him by divine grace! How different is this from the proud, self-righteous estimate he was accustomed to form of himself!

His views of SIN are also quite different from what they used to be: he used to look upon it as a slight, excusable evil, except when it broke out into some gross acts. But now he sees sin to be unspeakably vile and base, in every instance and degree. An evil thought, a corrupt motion of desire, an indisposed heart towards God, appears to him a shocking evil, such as nothing but the infinite mercy of God can forgive, and even that mercy, upon no other account but that of the righteousness of Jesus Christ. He sees that sin does most justly deserve everlasting punishment; and he is often lost in wonder that the gospel should open a door of hope even for him, who has been so deeply guilty. It breaks his heart to think that he indulged so base a thing for so long; and he can never be fully reconciled to himself, while he feels the remains of sin within him.

His REPENTANCE now takes a new turn. Formerly he was entirely under the influence of self-love, and therefore, when he had any concern for his sin, it entirely proceeded from the servile principle of fear; fear of the punishment, and not hatred of the crime. But now his soul is ennobled with more sincere principles. Now he can mourn over sin, as a base, ungrateful evil, even when he has no thoughts of the punishment. Now he can mourn over sin as against God, and not only as against a sin-punishing God—but as against a sin-pardoning God. Now he mourns with sincere sorrow over pardoned sin; and God’s being so good as to forgive him, is so far from lessening the evil of sin in his view, that this very consideration peculiarly affects him. Oh! that he should be so base as to sin against a God who is so gracious as to forgive him after all! This thought breaks his heart; and God’s forgiving him, is a reason why he can never forgive himself.

The heart has also a new temper in the duties of religion: it can no more indulge in habitual coldness or lukewarmness in them—but exerts its powers to the utmost; and when it has a languishing interval, it cannot be easy in that condition—but tries to rouse itself again. Experience teaches that it is good to draw near to God; and the ordinances of the gospel are not tiresome formalities, as they were accustomed to be—but the means of life and refreshment; and they are its happiest hours which are spent in attending upon them.

Now the gospel is not that dull, stale, neglected tale it once was—but the most joyful tidings that ever came from heaven! As a new-born babe, the regenerate soul desires the sincere milk of the Word, that it may grow thereby, 1 Peter 2:2, and it is esteemed more than necessary food.

Now the careless, secure soul, that was always cautious of over-doing in religion, and flattering itself there is no need of being so much in earnest—is effectually roused, and strives in earnest to enter in at the strait gate, convinced both of the difficulty and necessity of entering! Now religion is no longer a trifling matter—but a serious business; and everything that comes in competition with it must give way to it. The man is resolved to save his soul at all hazards; and this, he is now convinced, is no easy work.

To sum up the whole, for I can only give a few specimens of particulars, the regenerate soul is changed universally in every part. I do not mean the change is perfect in any part. Alas! no—sin still lives, and sometimes makes violent struggles, though crucified—the old man dies hard! But I mean, the change does really extend to every part. The soul is in no respect the same it was accustomed to be, as to the concerns of religion. It has new views, new sensations, new joys, new sorrows, new inclinations and aversions, new hopes and fears. In short, as the apostle tells us, all things are become new, 2 Corinthians 5:17; and according to his inspired prayer, the whole man, soul, body, and spirit, is sanctified. 1 Thess. 5:23.

By way of confirmation, let me add a few characters of a regenerate man, which are expressly Scriptural. “Every one who loves—is born of God,” says John, 1 John 4:7. That is, every new-born soul is possessed with a sincere love to all mankind, which prompts it to observe the whole law in its conduct towards them, (for love is the fulfilling of the whole law,) and restrains it from doing them any injury: (for love works no evil to his neighbor,) Romans 13:10. This love extends not only to friends—but also to strangers, and even to enemies. It is a friendship to human nature in general; it spreads over the whole earth, and embraces the whole race of man. But as the righteous are the more excellent ones of the earth, it terminates upon them in a peculiar degree: and the reason is obvious; they are, in a peculiar sense, the saints’ brethren, the children of the same heavenly Father; and they bear a resemblance to him: and if he loves the Original—he must also love the copy. Thus, says John, “everyone who loves the Father—loves his children, too.” 1 John 5:1.

Another character of regeneration the same apostle gives you, 1 John 5:4, 5, and that is, victory over the world by faith. “Whoever is born of God, overcomes the world: and this is the victory that overcomes the world, even our faith.” That is, whatever temptations may arise from the riches, honors, or pleasures of the world, or from the society of mankind, the man who is born of God has such believing views of eternal things, as constrains him to conflict with them, and overcome them. He has not such a base, dastardly soul, as to yield to opposition. He is enabled by divine grace, to brave dangers, and encounter difficulties in so good a cause: he dares to be wise and holy, though all the world should turn against him. Oh what a change is this from his former temper!

Another distinguishing characteristic of the new birth, is, universal holiness of practice, or a conscientious observance of every known duty, and an honest, zealous resistance of every known sin. There is no known DUTY, however unfashionable, disagreeable, or dangerous—but what the true convert honestly endeavors to perform! And there is no known SIN, however customary, pleasing, or gainful—but what he honestly resists, and from which he labors to abstain.

This necessarily follows from what has been said; for when the principles of action are changed within—then the course of action will be changed too. When the heart is made holy, it will infallibly produce habitual holiness of practice. A good tree must bring forth good fruit. This John asserts in the strongest manner, and in various forms. “You know,” says he, “that every one that does righteousness;” that is, that habitually practices righteousness, “is born of God,” 1 John 2:29.

“We know that anyone born of God does not continue to sin;” that is, he does not sin habitually, so as to be denominated a sinner by way of distinction; “but he who is begotten of God, keeps himself;” that is, keeps himself from the infection of sin; and that wicked one touches him not. 1 John 5:18.

“Little children,” says he, “let no man deceive you: he who does righteousness is righteous—but he who commits sin is of the devil. Whoever is born of God does not commit sin;” that is, as I explained it before, he does not habitually sin in the general tenor of his practice, so as to make his sin his distinguishing character; “for his seed remains in him;” that is, the principles of grace, implanted in him in regeneration, are immortal, and will never allow him to give himself up to sin, as formerly. And he cannot continue to practice sin—because he is born of God: his being born of God happily disables him forever from abandoning himself to sin again. “This is how we know who the children of God are and who the children of the devil are;” that is, this is the grand distinguishing characteristic existing between them, “Anyone who does not do what is right is not a child of God.” 1 John 3:7-10.

You see, then, a holy practice is one of the most certain signs of regeneration; and, therefore, in vain do such pretend to it, or boast of high attainments in inward experimental religion, who are not holy in their practice, and do not live righteously, soberly, and godly in the world.

By this time, I hope, my friends, you understand what it is to be born again. And now, upon a review of the subject, there are several things of importance, which I would submit to your consideration:

First, I leave you now to consider, whether baptism is the same thing with regeneration, or the new birth in the Scripture sense. I grant that baptism is a sacramental sign of regeneration, just as the Lord’s Supper is a sacramental sign of the body and blood of Christ; and, therefore, baptism may be called regeneration, by the same figure which Christ uses when he says of the bread, “This is my body.” In this metonymical sense, this method of speaking has been used by many great and good men: and when they call baptism regeneration, they only mean, that it is an outward sign of it, just as the sacramental bread, for the same reason, is called the body of Christ. Were it always used in this sense, it would hardly be worth while to take notice of it as an impropriety; though I must confess, I cannot find the same form of speech indisputably used concerning baptism in the Bible.

But when men are taught that the whole of that regeneration, or new birth, which the Scripture requires as absolutely necessary to salvation, means no more than just being baptized; and when they who have been baptized, begin to think that they have no more to do with the new birth, the error is too dangerous to be passed over in silence! I shall just lead you into a track of thought, by which you may easily make yourselves judges in this controversy.

If baptism is regeneration in the Scripture sense, then, whatever the Scripture says concerning people regenerated, born again, or created anew—will also hold true concerning people baptized. This is so plain a principle, that it is hard to make it plainer; for if baptism is the same with regeneration, the new birth, or the new creation—then the same things may be said of it. Proceeding upon this obvious principle, let us make the trial in a few instances.

It may be truly said of him who is born of God, in the Scripture sense, that he does not habitually sin, etc. Now substitute baptized, instead of born of God, and consider how it will read, “Every one that is baptized sins not; but he who is baptized keeps himself; and the evil one touches him not.” Has this statement any appearance of truth? Do not all of you know so much of the conduct of many who have been baptized, as to see that this statement is most notoriously false! For where can we find more audacious sinners upon earth, than many who have been baptized!

Let us make another trial. Whoever is born of God, in the Scripture sense, overcomes the world. But will it hold true, that whoever is baptized, overcomes the world?

If any man be in Christ, in the Scripture sense, he is a new creature; old things are passed away, and all things are become new. But how will it sound if you read, If any man be baptized—he is a new creature: old things are passed away, and all things are become new? Does baptism universally make such a change in the subject, as that it may, with any tolerable propriety, be called a new creation? I might easily make the same experiment with many other passages of Scripture; but these may suffice as a specimen.

And now, must it not be as evident as any mathematical demonstration, that regeneration, or the new birth, in the Scripture sense, is something else, something more divine, more intrinsic, more transformative of the whole man, than baptism? That man must labor to be deceived, who can work up himself to believe, after such a representation of the case, that if he has been baptized, he has all that regeneration which is necessary to his admission into the kingdom of heaven!

I know no absurdity parallel to it, except the doctrine of transubstantiation, the characteristic absurdity of the church of Rome. Because Christ, in the distribution of the elements in the Eucharist, said of the bread, “This is my body,” putting the sign for the thing signified, therefore Papists conclude, the bread is substantially the very same with the body of Christ signified by it, though it still retains all the sensible properties of bread.

Some Protestants have fallen into the same error as to the other sacrament of baptism, and that with less plausibility. I can find no Scripture that says of baptism, “This is regeneration:” and yet they insist upon it that it is the very thing; and make the sign—and the thing signified one and the same. Let me borrow a very plain and popular—and yet substantial, argument from Limborch. “The great design of Christ’s coming into the world was, to renew and regenerate men; this is a work worthy of his own immediate hand.” And yet we are told, Jesus baptized not—but his disciples. John 4:2. A plain evidence that he made a distinction between baptism and regeneration. Paul, writing to the Corinthians, says, “I thank God that I have baptized none of you—but Crispus and Gaius.” 1 Corinthians 1:14. But if baptism be regeneration, his meaning must be, I thank God that I regenerated none of you.

But is this cause of thanksgiving? Could he give thanks to God that he had not regenerated any of them? Christ, says he, sent me not to baptize. But can we think Christ did not send the chief of the apostles to promote the great work of regeneration? He elsewhere calls himself their spiritual father, for, says he, in Christ Jesus I have begotten you, through the gospel. 1 Corinthians 4:15. But if baptism is the new birth, he could not have been their father, or begotten them, unless he had baptized them. From which it is evident that Paul made a great difference between baptism and regeneration.”

Therefore, let no man deceive you with vain words. Baptism is an ordinance of Jesus Christ, which you should think highly of; but do not put it out of its place, by substituting it for quite another thing. Believe me, this is not that kind of regeneration which you must be the subjects of, if you would enter into the kingdom of God!

Another thing which I would now leave to your consideration is, whether regeneration, or the new birth, in the sense I have explained it—be not a rational, noble thing? And whether so great a change in a man’s temper and conduct may not emphatically be called a new birth? When a man is born again—the ruins of his nature are repaired, and every noble and divine grace and virtue are implanted in his heart. His heart is made capable of sincere sensations; his understanding has suitable views of the most interesting and sublime objects; and his temper and behavior are rightly formed towards God and man. In short, the base, depraved, earth-born creature—is made an infant-angel! Nay, Peter tells you, he is “made partaker of the divine nature!” 2 Peter 1:4. What a glorious and surprising change is this! Should you see a clod of earth rising from under your feet, and brightening into a sun—it would not be such a glorious a transformation. This change gives a man the very temper of heaven, and prepares him for the enjoyments and employments of that sacred region.

“Therefore, do not be amazed that I told you—that you must be born again!” Do not gaze and wonder at me, as if I told you some strange, new, absurd thing—when I tell you, you must be regenerated in the manner I have explained, if ever you would enter into the kingdom of heaven. Consult your own reason and experience, and they will tell you, that as heaven is the region of perfect holiness, and as you are indisputably corrupted, depraved creatures, you must be so changed, as to be made holy; or, in other words, you must be born again, before you can enjoy the happiness of that holy place!

Or consult the Bible, which you must own to be true—or own yourselves to be the most gross hypocrites in professing the Christian religion; consult your Bible, I say, and you will find the absolute necessity of being born again asserted in the strongest terms. Need I remind you of the solemn asseveration of Christ in my context, “Truly, truly, I say unto you, except a man be born again—he cannot see the kingdom of heaven!” The same blessed lips have assured us, that “Except we be converted, and become as little children, we cannot enter into his kingdom.” Matt, 18:2. Paul speaks in the same strain: “If any man be in Christ,” as we all must be before we can be saved by him, “he is a new creature!” “We are his workmanship,” says he, “created in Christ Jesus to good works!” Ephesians 2:10. “In Christ Jesus neither circumcision avails anything, nor uncircumcision—but a new creature.” All external forms of religion, whether Jewish or Christian, are of no avail, without this new creation. Galatians 6:15.

This is also more than intimated in that comprehensive promise of the Old Testament. “I will cleanse you from all your impurities and all your idols. I will give you a new heart and put a new spirit within you; I will remove your heart of stone and give you a heart of flesh. I will place My Spirit within you and cause you to follow My statutes and carefully observe My ordinances!” Ezekiel 36:25-27.

And are not these repeated declarations sufficient to convince you of the necessity of this great change? Will you any more marvel, when you are told that you must be born again? No; rather marvel to hear the contrary! It may indeed astonish you, to be told, that an unholy sinner, without any change—is fit for the presence of a holy God, fit to relish the holy enjoyments of heaven: and capable of being happy in what is directly contrary to his nature. This would be strange, absurd doctrine indeed! and wherever you hear it, you may justly wonder at it, and despise such nonsense!

Now if this is true, that “Except a man be born again, he cannot enter into the kingdom of God,” then it will follow, that just as many people in this assembly as have been born again—that just so many are in a state of favor with God, and prepared for the happiness of heaven. And, on the other hand, just as many as are unregenerate, that just so many lie dead in sin, under the wrath of God, and liable to everlasting misery. Let each of you particularly admit this conviction: “If I am not born again, I have not the least ground to hope for happiness in my present state!”

Upon this follows another inquiry, of the utmost importance; and that is: Whether you have ever experienced the blessed change of the new birth? Have your views, your dispositions, and your conduct been changed in the manner described? And can you lay claim to those distinguishing characters of a regenerate soul, which have been mentioned? Pause, and think seriously; recollect your past experiences; look into your own hearts; observe the tenor of your practice; and from the whole, endeavor to gather an honest answer to this grand question, “Have I ever been born again?”

If you can answer this in your favor, Peter will tell you the happy consequence; and I shall only desire you to read those most comfortable verses, “Blessed be the God and Father of our Lord Jesus Christ. According to His great mercy, He has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that is imperishable, uncorrupted, and unfading, kept in heaven for you, who are being protected by God’s power through faith for a salvation that is ready to be revealed in the last time. You rejoice in this, though now for a short time you have had to be distressed by various trials so that the genuineness of your faith—more valuable than gold, which perishes though refined by fire—may result in praise, glory, and honor at the revelation of Jesus Christ!” 1 Peter 1:3-7

But if, on the other hand, you find that you have never been born again, what is to be done? Must you lie still in that condition? or should you try to get out of it? I am sure my design in endeavoring to let you see your condition, is, that you may escape out of it and be eternally happy; and if you are so kind to yourselves as to concur with me in this design, I hope, through divine grace, we shall succeed. This introduces the next inquiry, namely,

II. Who is the AUTHOR of this divine change, called the new birth?

The change is so great, so noble, and divine, that from thence alone we may infer it can be produced only by divine power. And the nature of man, in its present state, is so corrupt and weak, that it is neither inclined nor able to produce it. The new birth is uniformly ascribed to God in the sacred writings. The regenerate soul is repeatedly said to be born of God; “born, not of blood, nor of the will of the flesh, nor of the will of man—but of God.” John 1:13. “All things are become new,” says Paul, “and all things (that is, all these new things) are of God.” 2 Corinthians 5:17, 18. “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows. He chose to give us birth through the word of truth,” James 1:17-18. The Spirit is repeatedly mentioned as the author of the new birth, in the chapter where my text lies. This may suffice for the truth of so plain a point.

Here then, sinners, you see to whom you must look for this blessing. You can no more regenerate yourselves—than you could beget yourselves at first. And this you must be deeply sensible of. But HE who made you at first—is able to new-make you, and to repair his own workmanship, which you have demolished. And it is he who has actually changed many a heart in our guilty world. Here the next inquiry comes in very seasonably, namely,

III. In what WAY does this divine agent produce this change?

He is pleased to use such a variety, as to circumstances, that I cannot take time to describe them. But as to the substance of the work, which is the same in all—he generally carries it on in the following manner:

The first step is, to convince the sinner of his need of this change, by revealing to him his guilt and danger, and particularly the universal corruption of his nature. He is roused out of a state of stupid security by an affecting view of the holiness of God, of the purity of his law, of the terror of its penalty, of the great evil of sin, and of his own exposedness to the divine displeasure upon the account of it.

Upon this, he becomes sad and serious, uneasy in his mind, and anxious about his spiritual condition. He endeavors to reform his life; he prays, and uses the other means of grace with earnestness unknown before. And when he has gone on in this course for some time, he begins perhaps to flatter himself, that now he is in a safe condition. But alas! he does not yet know the worst of himself!

Therefore the Holy Spirit opens his eyes to see the inward universal corruption of his whole soul, and that a mere outward reformation is far from being a sufficient cure of a disease so inveterate.

Hereupon the awakened sinner betakes himself to the use of the means of grace with redoubled vigor and earnestness, and strives to change the principles of action within. But alas! he finds his heart is a stubborn thing, and altogether unmanageable to him; and after repeated strivings to no purpose, he is effectually convinced of his own inability, and the absolute necessity of the exertion of divine power to make him truly holy. Therefore he lies at the throne of grace, as a poor, anxious, helpless sinner—entirely at God’s mercy, and unable to relieve himself.

It would take up more time than I can allow, to describe the various exercises, the anxious fears, and eager pantings, the strong cries and tears of a soul in this condition! What I have hinted at, may put such of you in mind of them, as have never been the subjects of them.

While the sinner lies in this desponding situation, it pleases God to pity him. Now the important hour is come, when the old man must be crucified; when the divine and immortal principles must be implanted in a heart full of sin; and when the dead sinner must begin to live a holy and divine life! The great God instantaneously changes the whole soul, and gives it a new, a heavenly turn. In short, now is wrought that important change, which I have already described, which is called the new birth, and denominates the man as ‘a new creature’.

Here again you may furnish yourselves with materials for self-examination. If you have been born again, you have thus felt the pangs of a new birth, and seen your guilty, sinful, and dangerous condition in a true light. And can you put your hand upon your heart, and say, “Here is the heart that has been the subject of this operation!”

Hence also may be gathered some helpful DIRECTIONS for such as are in a state of nature, as to how to attain the new birth:

Endeavor to be thoroughly acquainted with the corruption of your nature: it is from this, that the necessity of a new birth proceeds.

Be fully convinced of the indispensable necessity of this change to your salvation.

Break off from and forsake whatever tends to obstruct the new birth; as excessive worldly cares, bad company, and in short, all sin.

Seriously use all the means of grace; as, earnest prayer, attentive hearing of the Word, etc.

Persevere in so doing, until your endeavors are crowned with success. And particularly, do not grow impatient of those anxieties and fears which will at first attend your pursuit.

These short hints may suffice by way of direction, if you are sincerely desirous of being directed. And what do you determine to do? Will you not resolve to seek after this important change, upon which your eternal all depends? Oh! let us part today fully determined upon this—that we will implore the power and mercy of God to create in us clean hearts, and renew within us right spirits.

Sermon Sunday – George Whitefield – Christ, the Believer’s Husband

June 5, 2011 at 8:34 am | Posted in Sermon Sunday | Leave a comment
Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Christ the Believer’s Husband
by
George Whitefield
(1714-1770)

Isaiah 54:5 – “For thy Maker is thy Husband.”

Although believers by nature, are far from God, and children of wrath, even as others, yet it is amazing to think how nigh they are brought to him again by the blood of Jesus Christ. Eye hath not seen, nor ear heard, neither hath it entered into the heart of any man living, fully to conceive, the nearness and dearness of that relation, in which they stand to their common head. He is not ashamed to call them brethren. Behold, says the blessed Jesus in the days of his flesh, “my mother and my brethren.” And again after his resurrection, “go tell my brethren.” Nay sometimes he is pleased to term believers his friends. “Henceforth call I you no longer servants, but friends.” “Our friend Lazarus sleepeth.” And what is a friend? Why there is a friend that is nearer than a brother, nay as near as one’s own soul. And “thy friend, (says God in the book of Deuteronomy) which is as thy own soul.” Kind and endearing applications these, that undoubtedly bespeak a very near and ineffably intimate union between the Lord Jesus and the true living members of his mystical body! But, methinks, the words of our text point out to us a relation, which not only comprehends, but in respect to nearness and dearness , exceeds all other relations whatsoever. I mean that of a Husband, “For thy Maker is thy husband; the Lord of Hosts is his name; and thy Redeemer the Holy One of Israel, the God of the whole earth shall he be called.” Continue Reading Sermon Sunday – George Whitefield – Christ, the Believer’s Husband…

Badges

March 9, 2011 at 12:32 pm | Posted in Christianity | Leave a comment
Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

I write this not knowing exactly where it’s going to go or how it’s going to sound, so if I sound a little harsh or it rambles on a little bit, please forgive me. Lately, I’ve been thinking about something and it was sparked by some of the things that I’ve seen and heard over the past week or so. There have been instances where I’ve seen Christians talking about something that is dear to them and when someone disagrees with them, they are instantly defensive. Or, if things aren’t like they think they should be, those that are not lining up with their view aren’t saved, or at the very least are seen as lesser because they don’t agree. It’s kind of sad really. It did get me thinking however.

I’ve been a Christian for about 10 years now. In that 10 years, I’ve seen and done a lot of things. Some of those things I wish I could take back. I was a part of the Word of Faith “movement” for awhile. Ignorance isn’t pretty sometimes. By the grace of God, I’ve been drawn out of that and have become sounder in my understanding of scripture. I’ve also been a part of Precept Ministries for about 6 years. When I say “a part”, I don’t work there. What I mean is that I see (and others seem to feel this way too) that those who are involved with Precept on any level are one big family. I know of two or three people that I bug almost constantly with questions and they never seem to mind.

All of this comes to my point very randomly. It seems that it is very easy for Christians to wear everything they believe like a badge. They do this with just about anything really. They do it with their denomination, which version of the Westminster confession (or other confessions) they hold to, they do it with the teachers they follow, and it can even get down to music style or type of service they have. This past week I stopped and began to look at this. From what I see in scripture, there isn’t supposed to be this kind of divisive attitude:

Now I exhort you, brethren, by the name of our Lord Jesus Christ, that you all agree and that there be no divisions among you, but that you be made complete in the same mind and in the same judgment. For I have been informed concerning you, my brethren, by Chloe’s people, that there are quarrels among you. Now I mean this, that each one of you is saying, “I am of Paul,” and “I of Apollos,” and “I of Cephas,” and “I of Christ.” Has Christ been divided? Paul was not crucified for you, was he? Or were you baptized in the name of Paul? I thank God that I baptized none of you except Crispus and Gaius, so that no one would say you were baptized in my name. Now I did baptize also the household of Stephanas; beyond that, I do not know whether I baptized any other. For Christ did not send me to baptize, but to preach the gospel, not in cleverness of speech, so that the cross of Christ would not be made void. (1 Corinthians 1:10-17)

Here, Paul says that there shouldn’t be divisions, but there are. I’ve heard snide remarks concerning all kinds of different Christians beliefs and ideas. I’ve even seen the kind of separation that Paul talks about here. I’ve seen people argue over whether or not you’re a Calvinist and those that aren’t (or haven’t thought about it, or didn’t know, or don’t really concern themselves with it) are looked down upon. It’s like their saying “I’m of Calvin” and those who aren’t are somehow not as pious. I’ve seen the same thing happen with popular teachers of today’s time (or even of times past). People like John MacArthur, R.C. Sproul, Paul Washer, Mark Dever, Phil Johnson, and others have had their names brought up in arguments like they are the leader of a completely different sect of Christianity. I doubt that any of them would approve.

I’ve seen arguments where someone will ask a question or point something out to think about and another will respond with a link to what John MacArthur says on the subject. Or they will talk about what R.C. Sproul says about it. Or Calvin, or Luther, or Dever, or any one of a number of other great men and women. My question about this is, should it matter? I am glad to read what any of these men and women say because they are all much, much smarter than I am, but at what point do we stop and look at the scriptures ourselves? When do we become in danger of putting these men/women and their teachings above scripture itself? Do I agree with everything that John MacArthur teaches? Nope. (Some of you may have just started praying for my salvation and that’s ok….I appreciate the thought) Does that mean that I think that everything he teaches is wrong? Nope. I just disagree with him on some things. The same thing goes for the other men listed. None of them got it/get it completely right! Gasp! I know, I have said things that would rile up many people, but these are things that the men above already know. They know that they don’t have everything right. If they did, they would be God, and last time I checked they’re not.

This doesn’t keep people that listen to their teachings from wearing the names of these men like a badge. John Calvin would be appalled at the use of his name in the way it is today because he was a humble man who didn’t want the attention for himself. He didn’t even have his grave marked so that no one would attribute anything to him that he didn’t deserve. Luther was the same way. And, from what I understand of many of today’s great teachers, they would be in agreement with this. So, if that is the view of those men, why isn’t it our own? Why do we continue to wear someone’s name or ideas like a badge? Why are we quicker to throw out something they wrote than what the scriptures say? It doesn’t make sense to me.

While I cannot say the exact reason for every instance of this happening, I can think of a few that might be the case. One reason may be that the people posting the other stuff haven’t studied the scriptures themselves. It is much easier to find ready-made bits of theological argument to toss out instead of doing the work yourself. Another reason may be that they agree with what the other person said. That’s all well and good, and I find myself in this place often enough. But I have tried not to just become another mouthpiece for any man, regardless of how good or respected a teacher they are. I would rather take what they say and compare it to scripture (like the Bereans) in order to make sure that it’s right. I’ve been burned often enough for taking something someone else wrote at face value only to find out later that it is completely wrong.

Instead of wearing someone else’s name as a badge of honor (“I’m in so-and-so’s camp”), shouldn’t we be wearing Christ? Isn’t that what Paul’s main concern was? The people of Corinth were so focused on the divisive nature of the cliques that they completely neglected (or worse negated) the truth of Christ’s gospel that they were supposed to be preaching. They were not preaching the gospel like they should have been. Instead, it was all about who’s group they were in and it was causing divisions. I don’t see how this helps grow, edify, or equip the saints for the work of service. I do see how this can cause people to not come to Christ.

Before someone gets confused or misunderstands me, I’m not saying that we shouldn’t talk about different things. We can even debate some stuff. This is good and it sharpens us. I have debated for years and can be blunt and even harsh sometimes. But, when we debate, we must remember who we’re debating. If we are debating Christians, we must remember that they are our brethren – we aren’t supposed to doggedly attack them because they disagree with us on some things that aren’t foundational. If we are debating non-Christians, then it should be handled with grace so that they might be saved. If we are debating heretics, then we can be a little more forceful, but we must still be careful. If someone is following a heretic out of ignorance, then we must treat them like any other non-Christian and season our speech with grace so that they might be saved from the heresy. If, on the other hand, the person is someone who has heard the truth and has spent much energy denying that truth (especially to the point of teaching others that truth), then we shouldn’t hold back. We should let them know the truth and make it clear that they are heretics. Even this should be done with grace though, and that’s something that I’ve seen missing in much of the ongoing “debates” lately. Again though, I have to say, we have to make sure we understand just who we’re debating with!

In the end, it is the gospel that matters most. It is not wearing other people as a badge or absolutely condemning everyone that disagrees with you even on the smallest points. If we can’t even discuss things among ourselves without having everything meltdown or explode into a flurry of unfair and graceless comments, why do we think that those outside the church are going to be turned from their sins or lead to Christ? They won’t if we’re not presenting Him to them in every way.

I have been guilty of wearing others as a badge and I have gotten better about not doing it. Personally, I couldn’t care less about names. I tend not to like labels very much. It is way to easy to attack others on one point of what they believe instead of their beliefs as a whole. I just want to follow what scripture says, and allow it to change me to be more like Christ. I want that for others too. If I end up wearing someone else as a badge, please forgive me. If I get passionate about some things and forget who I’m talking to, forgive me for that as well. And I’ll try to do the same for my fellow Christians….

Genesis 3:14-19

November 22, 2010 at 1:22 pm | Posted in Bible Study | Leave a comment
Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

The LORD God said to the serpent, “Because you have done this, Cursed are you more than all cattle, And more than every beast of the field; On your belly you will go, And dust you will eat All the days of your life; And I will put enmity Between you and the woman, And between your seed and her seed; He shall bruise you on the head, And you shall bruise him on the heel.” To the woman He said, “I will greatly multiply Your pain in childbirth, In pain you will bring forth children; Yet your desire will be for your husband, And he will rule over you.” Then to Adam He said, “Because you have listened to the voice of your wife, and have eaten from the tree about which I commanded you, saying, ‘You shall not eat from it’; Cursed is the ground because of you; In toil you will eat of it All the days of your life. “Both thorns and thistles it shall grow for you; And you will eat the plants of the field; By the sweat of your face You will eat bread, Till you return to the ground, Because from it you were taken; For you are dust, And to dust you shall return.” Continue Reading Genesis 3:14-19…

A buried treasure

November 13, 2010 at 2:27 pm | Posted in Christianity | Leave a comment
Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Think of something precious to you. Not someone, some thing. Maybe this is a ring that has been handed down in your family for generations. Maybe this is a tool your grandfather gave you. It may be something from a loved one who is no longer here. Whatever it is, think about it. Could you describe it to me? What color is it? How big is it? What is it made of? Does it have any distinguishing features? Do you remember the day that you got it? Where you were? What was going on when you got it?

For most of us this exercise comes pretty easily. As humans, we hold on to those things that we hold dear. The things that are most important to use have a prominent place in our hearts. Now, think back on that object that is precious to you. See yourself holding it (if possible). Now imagine that you took the item outside; somewhere in your backyard. And you dug a hole, dropped that precious object into it, covered it back up with dirt, and tamped it down. Continue Reading A buried treasure…

Newslinks 09/05/10

September 5, 2010 at 9:54 pm | Posted in Newslinks | Leave a comment
Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Sunday’s Newslinks brought to you by At Ease Tees

Work of Humanitarian Agencies Praised on 5th Anniversary of Katrina
Five years after Hurricanes Katrina devastated New Orleans and the Gulf Coast, survivors and those working on their behalf say work is far from finished.  increasing demand.

Disaffected Lutherans Constitute New Body

Presbyterian Court Rebukes Minister for Gay Weddings

D’Souza: Christians Need to Tackle Secular Culture from ‘Belly of Beast’

Beck: Most Americans Don’t Recognize Obama’s Christianity

Gov’t-Funded Study on Sex, Abstinence Released Following Protest Continue Reading Newslinks 09/05/10…

A Scout is…

August 2, 2010 at 10:04 pm | Posted in Christianity | Leave a comment
Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

On February 8th, 1910, William Boyce began an organization that has impacted millions of people over the course of 100 years. Mr. Boyce wanted to instill in young men the values of citizenship and morality, as well as life skills that will help them build solid relationships and families. Mr. Boyce is the founder of the Boy Scouts of America. This past week, thousands of scouts from all over the world converged on Ft. A.P. Hill in Virginia for the Jamboree celebrating the 100th anniversary of the Boy Scouts. The news focused on the fact that the President decided to go tape a session of “The View” rather than preside over the Jamboree as the honorary leader of the scouts. The news of the Jamboree struck a chord though.

I went through the scouting organization from Cub Scouts at eight years old to Eagle scout at eighteen and then on to be a leader for 4 years. The time that I spent in scouts allowed me a lot of things. It provided strong friendships that I still have today. It also gave me something consistent and conrete at a time when I moved around a lot and didn’t have a father figure to help me out. The men in my troop taught me the things that I would need to know as a man. One of these men eventually became my stepdad.

As I continued to think about the scouts, my mind drifted to the different things that we had to memorize. Things like the Scout Oath, Scout Law, Scout Motto, and Scout Slogan were things that we said at every meeting. These things were the foundation of why we were scouts and they gave us guidelines for our troop as well as our individual lives. I can still recite all of these things after years of not being affiliated with the scouting organization. In honor of my time in the scouts and the 100th anniversary of the organization that gave me so much, I just wanted to offer up some food for thought. Going over the Oath, Law, Motto, and Slogan; I couldn’t help but wonder what would happen if more people adopted these things in their lives. These different ideals are completely based in Christianity. They shouldn’t be used in place of Christ, but they could definitely be used as a pointer and guide to Christianity. Continue Reading A Scout is……

Pharisees

June 15, 2010 at 4:55 pm | Posted in Christianity | Leave a comment
Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Often, when we are hearing about events that took place in the gospels, we are told about the enemies of Jesus. Those people who opposed Him and tried everything they could to show Him to be a charlatan. Of all the groups that did this, the one that Christians are most familiar with are the Pharisees. Because of the often simple light in which this group is painted, many people don’t realize the dangers inherent in what they said and did. To understand this, it is important to understand where the Pharisees came from.
 
The group of Jews known as Pharisees arose during the reign of John Hyrcanus. They came from the Hasidism, which was a militant religious community that was focused on obedience to the Law and worship to God. They began around 168 B.C. (before Christ!…). The name Pharisee means “separated one” and was applied to this group because they separated themselves from the Hellenistic influence brought in through the Greeks. At the time of Jesus, it is believed that there were around 6,000 Pharisees in Israel. The Pharisees saw the entire Old Testament as authoritative, but accepted oral tradition as authoritative as well. They believed in the existence of angels and demons. They believed in life after death and bodily resurrection. They believed that the study of the Law was worship. They strove to live holy by keeping the Law and saw the Law as determining what was clean and unclean. They felt very strongly about obedience to the Law and developed a set of regulations to help save people from breaking the Law. There are 613 laws in the Old Testament and the discussions that they had were as specific as whether or not a person should eat an egg laid on the Sabbath. The Pharisees lived for the Law and sought to use it in all situations. Continue Reading Pharisees…

America’s Answer

April 19, 2010 at 3:30 pm | Posted in Christianity | Leave a comment
Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,
As we watch the federal government grow to an unheard of size, taking liberties and freedoms with it, we keep hearing talk about answers. The president says that his plans are the answers for America’s problems. He tells us as often as possible how great his plans are and how lucky we are to have him as our president. The problem is that the math doesn’t add up when you look at the numbers and just about everything that the president has said to the American people has been a lie. He has broken almost every promise and took steps to make things extremely worse for not only us but future generations of Americans as well. Our grandchildren will have no idea what America used to be like (unless they have an honest history teacher) unless we stop this progression.
 
But, if the president’s plans aren’t the answer than what is? Many talk about cutting taxes and reducing spending. Those will both work economically, but they aren’t the answer to restoring the moral fabric of the country. Personally, I will be surprised if the Republicans do any better than the Democrats when they get the majority again. They seem to be Democrat lite to me… The answer to our country’s problems doesn’t lie in economic plans or government programs. It doesn’t fall on the president, Congress, or big business to fix our situations (they all proven many times over that they are too incompetent to do this anyway). America’s answer lies in One person. God. Continue Reading America’s Answer…
Next Page »


Entries and comments feeds.

%d bloggers like this: