Another Parable post

"The Parable of the Rich Fool"

We covet the rich. We claim it isn't fair. We become so jealous that we as Christians vote for those people who will give us true inequality. Be on your guard for all kinds of greed. The rich man in the parable took responsibility for the many crops produced. He gave no credit to God. God had been gracious to him with his multitude of crops. Now these days we are blessed without bounds from God and all we want is more. The man's reaction to his crop is first off one of selfishness. God is not saying that riches are bad, but rather the motives behind our actions. The ground gives us our harvest and God owns that land. We are merely stewards. We find ourselves anything but thankful and grateful for what we have. We find we cannot give away our first fruits. We are the caregivers and ought to freely give up that which isn't even rightfully ours. In Luke 12:32-34 we see where our true treasure should be. Where our hearts should rest. Has it become the fact that our goods and possessions have become our god instead of God? If the fear of giving up our possessions is greater than fulfilling our purpose in Christ, then our hearts and minds are in the wrong place and we are far from proper stewards. 

Parable notes

Mark 4:1-20

Farming was common in Christ's time and He knew this as He told this parable. He used things that people understood to teach about spiritual things. He also loved to use parables. A parable is taking complex ideas and breaking down so they might be understood. Christ as the sower and us the people of Christ as the seeds. So why so many seeds thrown everywhere, even where it will not flower? Why not just the ground where it will be received best? Scripture has a two-fold purpose: first, that it will strengthen those who are in Christ..it will make their faith even stronger. Or secondly, it will strengthen those who are outside of the faith and will determine who they truly are. Are we those who claim to be Christian but then reshape the faith so as to not offend anyone? They forget that the Gospel is offensive to the world all on its own. They refuse to see God as anything but a smiling and loving God. Then there are those "Christians" who, when presented with a chance to share the Gospel, back off and shy away from being a true Christian. And also the Christians who are so wrapped up with riches and material goods and popularity that they will readily give up their Christian faith for any of it. How can you fully commit to God when you are committed to a life of debt and a slave to the world. And then there is the "good soil"...the one that produced thirty, sixty, even a hundred times more than what it was originally. This is a true believer of Christ. These are the actions of a firm believer of the faith. We do not conform on those issues that others mock us for or get offended over. We are obsessed over God and not the riches of this world. 

Canon notes

The Canon

There became a growing need for it to be written. Eye witnesses began to die off and it became more speculation. The apostles were eyewitnesses to Jesus Christ and so were considered highly valuable. Apostle broadly is "sent one". Any one who is sent. A more narrow definition is one who was an actual eye witness of Christ. Letters were meant a to be circulatory... Not just one church but for many surrounding churches. If something was written by an apostle it had authority and was given the respect of God's very own Word. Hence so many pseudo apostles. Church back then was characterized by the reading of Scripture. That was a primary part of their worship. There arose heresies because of false books written by frauds. The Church had to decide upon specific books because it cut off heresies and frauds. They had to identify with God's books so to limit the Bible and not give way to lies and false books. Because of Martians there had to be a set list if books of the Bible. By 1 AD this list was made. Mark is often associated with Peter. It was believed that if a writer was associated with an apostle that there was validity. There were a lot more questions and doubts raised about the Old Testament than the New Testament. The old church fathers (Polycarp, Athanasius ect.) understood the difference from themselves and the apostles. The latter had direct relation to Christ. The former were students of the apostles. The Church is not fixed. The Church is not divine. The Church can err. The books in the canon are all inspired or they wouldn't be in the canon. Either you bow to the self-attesting authority of the Church or you bow to the self-attesting authority of Scripture. They both claim authority, but only the Scripture can truly be backed up and believed. It is not that the Church has no authority, but rather that does not have ultimate authority. The Bible has sustained through the years. There is no suppressing it entirely. You control the Bible and information thereof, and you control the people. The Scripture alone has freedom, true freedom that we seek. The Church cannot be on the defensive, we have no reason to be attacked. We are to be on the offensive, the one doing the attacking the culture and world driven by sins of the flesh. 

Old Testament notes

The Old Testament speaks about Christ. Christ victorious and resurrected. Everything points to it. The birth of Seth was for the purpose of creating a line that would end up with Christ. Cain's sacrifice was not done in light of the promise and was done to "bribe" God to give him the promise. Abel's was a blood sacrifice and was done in light of the promise and was so accepted. Cain "the one obtained" and was God's way of giving them the promise. When her second child was born "a triviality, a mere breath" he was named Abel. Cain felt no need of deliverance and his life was one filled with fear. The sacrifices were to be offered out of the heart and out of gratitude for life and Christ. Cain did not truly believe or devote his life and heart to God and had no gratitude and so his sacrifice was not worthy. There was an implicit demand for blood and Cain did not bring that. Cain brought "some of the fruit" whereas Abel brought "fat portions". This was their form of worship. Cain confronted Abel and murdered him. The murder was not a problem but rather it was a sin because Abel was an image bearer of God. He bore the image of God and Cain killed that. He attacked an image of God and so it was an assault on God. Abel's blood could only cry out for restitution, but Christ's blood provided restitution and deliverance for those born into sin. God asked a rhetorical question when he asked where Cain's brother was. Cain had to turn his back to his home because of his shame and punishment of being cursed. He went east...east, meaning away from God. Adam and Eve's faith was now sorely tested. Both sons were lost to the promise. Cain married his sister, bore a son, and built walls, characteristic of those living in fear away from God. Down that line there was Lamech, who married two women and began the abominable practice of polygamy. Also, Eve bore another son, Seth, their son of the promise. 

Random quote

"With longings noble - yet in nature slave;

Immortal I am - yet tending to the grave;

God's breath within - yet dust of the earth

God's dwelling place - yet sinner from birth."

More Doxology sermon notes

Matthew 6:5-14 "Prayer- Doxology"

God is to be central to our prayer closet. No matter what we are about, God and His glory and His kingdom come is to be primary. Sin is not measured by the evil, but sin is there to lead us away from God no matter what. Sin and temptation come in all shapes and sizes, fitted perfectly for each of us. Sin, while maybe personally from the fight not against flesh, but against principalities. Sin isn't particular things, sin is the departure from God. Certain things aid with this, but the ultimate sin is a leading away from God. Desire above true worship. Idolatry of any thing but God. It is to be of the world, to obey the lusts of the flesh. It is to go along with what is normal and accepted instead of what is of God. Instead of looking "narrow", we want to seem "relative" and "acceptant" of those who do sin against God. We too often give into the world. We go along to get along. Lead us not into temptation. We redefine what reasonable is. No matter who we are, there is a special temptation for us. We don't like to pray for relief from temptation because we may not see our sin and weakness because we don't have a true accusation of our sin and sin nature. 

Old sermon notes

1 Kings 19

Ahab has been embarrassed and what does he do? He comes back and he complains of what Elijah did. As if Elijah were the one in heaven creating these things. He goes to Jezebel and whines like a little boy. And here we see one of the first cases of feminism. A woman taking over and taking charge over her man. Her comment about the gods even refers to the gods destroyed on Mount Carmel. Evil comes from all sides no matter what sense it might make sense. So Elijah flees, not because God told him to, but because he is a human man. He knew fear and was afraid. He goes to the place where Jacob was when he fled. He was sent out to the wilderness where God sends His people. Don't despair when you're in the desert. It is where God fashions and shapes His people. Elijah comes to the end of his rope. He is done and tired. But that does not mean that God is done. Even when we want to conclude we can go no farther and do no more good, God provides and cares for His people. He is tired from his journey and God does the most practical thing: He feeds him. Bread and water. A symbol of Christ. This is a comfort to know that God cares for and witnesses to His children when they need it the most. Elijah cared and strove for what God cares about. It's not so much Elijah complaining, but seeking relief from God. And God always provides. God's answer: all because you cannot see everything I am doing does not mean I am not doing anything. The still small voice. It is not what we expect but it is what God gives us. Elijah had to think about whether he ought to go on or give up still. But he learned all because there seemed to be no activity doesn't mean God is doing no activity. Even after all this God reminds Elijah of the task at hand and the responsibility ahead. This is not a story of Elijah, this is a story of God's faithfulness to Himself. He continues to work within His people even if we cannot see it. God reminds him that he is not abandoned. Elijah complains of being alone...left alone. But God reminds him that there are a number of people that He has reserved for His purpose. Those that have not bowed the knee to Baal. This is encouragement to us. Strength from God. A still small voice of God speaking to us through the Scriptures. 

Quotes

"It is very important that we assert, against. Mystics and Fanatics, the counterpoint truth, that His customary instrument (in all cases except the redemption of infants and idiots) is the Word. If we allow any other standard or instrumentality of regeneration than the Word, there will be no barrier to the confounding of every crude impulse of nature and Satan, with those of the Holy Spirit." --R. L. Dabney

"Our inability to see our sin is a diminishing of the work of The Lord Christ on the Cross in favor of a pride mechanism that always wants to justify ourselves. Just so the ability to only see our sin is likewise a diminishing of the work of The Lord Christ on the Cross in favor of a pride mechanism that tells itself that the more I grovel the more righteous I must be." -- B. L. Davidson

"If things can improve, this means that there must be some absolute standard of good above and outside the cosmic process to which that process can approximate. There is no sense in talking of 'becoming better' if better means simply 'what you are becoming' -- it is like congratulating yourself on reaching your destination and defining destination as 'the place you have reached'." -- C. S. Lewis

Notes on Doxology sermon

Matthew 6:13

There are many manuscripts that don't include the end of the Doxology. There are many debates about it. Luke includes the end in his book, but that is said to be because Luke was constantly writing about the glory of God. You are given sound theology with the Lord's Prayer, which then leads to great praise and glory. You should be lead to adoration. Theology comes first and you understand the character of God and out of that we find a Doxology. For thine is the kingdom and the power and the glory forever. Amen. There are no lesser gods. He rules over all things and everything is subject to God. He has absolute dominion over all things. There is no competition. 

God's kingdom forever. "This Is My Father's World" captures the idea of God's kingdom forever. God's dominating authority. We do not give any power to any other kingdom that challenges God, any lesser gods.

God's power forever. We recognize His power to create an effect. We believe that whatever He wants to do that nothing can stand in his way. Governing and sustaining power. Everything that happens of every second is due to His everlasting power. We are kept by the power of God. We are in the hands of Him who has control over all matters. We recognize the power that has saved us and that saves us everyday, giving us the strength and determination to turn away from the world and turn to Christ. What makes us different from a different man in terms of salvation? Only the power of God. We can boast of nothing apart from His power.

Thine is the glory forever. To stand in awe and majesty. Thine is the glory, not us. He is glorious and we are sinful. Adoration belongs to Him. The glory of God is especially a difficult concept for us because we so often think of ourselves and seek not to look anywhere else. We are also a people who have difficulties seeking or finding or placing glory into our world and so we fall short when it comes to placing any glory on God. We have no idea of it's true meaning. We are a people who suppress glory. We hold those ahead behind so that all are equal in glory. We do this to one another and we automatically apply it to God as well. There was a time when people were held in respect and glory. Not inappropriately, but how God has instigated it. But as we have lost that, we have lost the true definition of glory. We don't know how great and powerful that glory is now. You see God's glory as a major theme in the Old Testament. Christ shares in this glory. In Revelation 1:12-18 we see the glory of God as portrayed in the character of Christ. To have even a small inking of God's glory in our understanding would change us so we would never be the same again. As we understand His glory we absorb it and we reflect it. There is nothing within ourselves but as we soak in and believe and hunger after His glory we are gifted to shine it forth to the world. We cannot give God's glory as if He doesn't have it already. He is high above the earth whether we acknowledge it or not. We only ascribe to Him what He never ceases to be. As we understand more and more who He is, then we enter into adoration easier. We cannot help but come before Him in praise and adoration. Ecstasy of His glory.

This Doxology is the adoration, an offering of praise to God. God is glorious whether we recognize it or not. The heavens declare His handiwork. We pray this as a vertical prayer. We pray these things for God's kingdom and power and glory being forever and ever. This is a prayer to go up, vertical. This is a God-centered prayer. Us aside, focused on God and His character. This life is not about us. It's about God and as such the last thought in this prayer finds us centered on God and His glory. 

Quote

"God's people have their trials. It was never designed by God, when He chose His people, that they should be an untried people. They were chosen in the furnace of affliction; they were never chosen to worldly peace and earthly joy. Freedom from sickness and the pains of mortality was never promised them; but when their Lord drew up the charter of privileges, He includes chastisement amongst the things to which they should inevitably be heirs. Trials are a part of our lot; they were predestined for us in Christ's last legacy. So surely as the stars are fashioned by His hands, and their orbits fixed by Him, so surely are our trials allotted to us: He has ordained their season and their place, their intensity and the effect they shall have upon us. Good men must never expect to escape troubles; if they do, they will be disappointed, for none of their predecessors have been without them. Mark the patience of Job; remember Abraham, for he has his trials, and by his faith under them, he became the "Father of the faithful." Note well the biographies of all the patriarchs, prophets, apostles, and martyrs, and you shall discover none of those whom God made vessels of mercy, who were not made to pass through the fire of affliction. It is ordained of old that the cross of trouble should be engraved on every vessel of mercy, as the royal mark whereby the King's vessels of honour are distinguished. But although tribulation is thus path of God's children, they have the comfort of knowing that their Master has traversed it before them; they have His presence and sympathy to cheer them, His grace to support then, and His example to teach them how to endure; and when they reach "the kingdom," it will more than make amends for the "much tribulation" through which they passed to enter it."  -Charles Spurgeon

Quote

"The best way to develop an attitude of responsibility toward the future is to cultivate a sense of responsibility toward the past. We are born into a world we didn't make, and it is only fair that we should be grateful to those who did make it. Such gratitude carries with it the imperative that we preserve and at least slightly improve the world that has been given us before passing it on to subsequent generations.  We stand in the midst of many generations. If we are indifferent to those who went before us and actually existed, how can we expect to be concerned for the well being of those who come after us and only potentially exist." -David R. Carlin

Baptism

Acts 2:36-39

Baptism as a sign and seal of the covenant. Peter speaks of the promise, what promise? The Jews understood the promise there. The promise and covenant are related. I will be your God and you shall be my people. This was a promise throughout the whole Scripture. Peter says it is for those he was speaking to, but not just them,.. Their children and the nations. The same nations they are to go out and witness to. Those nations and their children. This was the promise understood here in Acts. *If* you do this, then the reward shall be theirs, as long as they remain faithful. What is formed then is a covenant community. These people are distinct and unique, they belong to God and God is their Father. They are not like the broader culture around them. God has a way of dealing with His people and that theme is running through the OT, the heme of salvation. The modern church is about the personal relationship with Jesus, but it is a legal relationship. Atonement and covenant. Restitution. The relationship is only as legitimate as His sacrifice makes it. Baptism is linked with justification and sanctification. It is His sign upon us to say "This is mine, keep your hands off". Baptisms are a sign for life. Peter says in terms of the covenant that it is not just for them but for their children as well. With Adam, he fell and the human race fell. Noah went to the boat with his family. When Abram was promised the covenant his children were included. Households were to go all together. Families are what makes up the covenant, not quite so much of individuals. Christianity is about community and welded groups, it's not an individual and personal relationship with God. There is a purpose to the covenant community. It is to fight as the church militant. The gates of hell shall be prevailed upon. We are on the attack, and we will conquer. At one point it was seen as odd when you didn't baptize your children. But the idea of individualism crept into the church and it became the individual with his own relationship with God. They cannot get the nurture and care like they would as a family unit. It is not our response to the Gospel that is our focus, it is rather, the Gospel. The Gospel promise still does apply to infants and children. God initiates and we respond. It is not our response that saves us, it is God. An infant baptism is a particular reminder of how it is God who does the doing and we who are the passive recipients of the Promise. It is not us or our doing or our promises...rather God, God's doing, and God's promises. "I am a sinner, but I have been baptized." - baptism has sealed us, God has promised salvation. Infant baptism brings about a building block of our salvation. It is not a work, there is nothing about our salvation that is a work, especially our work. 

Quote

"When it is said, 'The Lord laid on Him the iniquities of us all' this does not mean that God permitted indignities to be inflicted on Him by men without any divine action, but that God caused them to descend. This is further taught by the antithesis in which the exaction of justice is connected with the affliction which He bore. 'He was oppressed' - or, more strictly, He was demanded in the exercise of divine exaction - 'and He was afflicted' (vs. 7). We see the one side of the claim of offended justice, and on the other Messiah's agonies in responding to that demand. We have two parties in their several actions: the Most High demanding (and inflicting) punishment, and the Surety bearing it. But expression containing the same idea are multiplied. Thus, when it is said, 'For the transgression of my people was He stricken' (vs. 8), the allusion is to the infliction of punishment. Not only so: it is added, It pleased The Lord to bruise Him (vs. 10). These memorable words intimate that the Lord not only permitted this at the hand of man, but that had pleasure or delight in it, as it bore on His declarative glory and man's salvation. These sufferings, not in themselves, but in their scope and consequences, gave satisfaction to the Most High, who could not otherwise have had delight in it; and the supreme Author of all these sufferings was Jehovah, by whom we must understand God the. Judge of all."

George Smeaton

The Doctrine of the Atonement According to the Apostles - pg. 78-79