Sin takes, costs, and keeps

A riff on or derived from combining an old saying and thoughts preached last night on Jonah chapter 1 by Brother Herman Johnson, at Mt. Zion Baptist Church, July 29, 2025.

• Sin will take you farther than you want to go.
• “Jonah rose up to flee unto Tarshish from the presence of the Lord”
• Sin will cost you more than you want to pay.
• “he found a ship going to Tarshish: so he paid the fare thereof”
• Sin will keep you longer than you want to stay.
• “Jonah was in the belly of the fish three days and three nights.”

(I still generally am not going to post on Wednesdays, but I thought this was too good to pass up, and I already had it typed up.)

It’s My House

It’s My House.

Mark 11:15-18.

Mark 11:-1815 And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves; and would not suffer that any man should carry any vessel through the temple. And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves. And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine.

Matthew 21:14 And the blind and the lame came to him in the temple; and he healed them.

Luke 19:47 And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him, 48 and could not find what they might do: for all the people were very attentive to hear him.

Introduction.

Jesus cleansed the temple twice, once near the beginning of his ministry and once near the end. See John 2:13-16 for the first cleansing. Jesus made “a scourge of small cords” to drive out the animals, the moneychangers, and the merchants. He poured out the money and overturned their tables. He commanded the doves be taken from the house of God. Some 18 years earlier (cf. Luke 2:42; 3:23) as a youth of twelve Jesus spoke in the temple of “my Father’s business.” Here he speaks of it as “my Father’s house” being made into a house of merchandise.  The reference to “my Father” is a claim of his Messiahship.

Jesus had the authority (and power) to cleanse the temple.

• My house. Jesus said, in effect, “It’s my house,” thereby making himself equal with God (as the Jews said of him at the feast in Jerusalem (John 5:1, 18).
• The Old Testament tabernacle was called the house of God (Judges 20:18) and the house of the Lord (1 Samuel 1:24); the Old Testament temple was called the house of God (2 Chronicles 3:3) and the house of the Lord (2 Chronicles 3:1). It was the Lord’s by right of pattern (his design) and possession (his ownership). Though the chief priests were offended, they could not stop him. Neither could the moneychangers, the merchants, or their clientele. They were driven out by one man, the God man. “It’s my house, and I’ll cleanse what I want to, when I want to.”
• Where the word of a king is, there is power: and who may say unto him, What doest thou? Ecclesiastes 8:4. ...none can stay his hand, or say unto him, What doest thou? Daniel 4:35.

Jesus had a reason for cleansing the temple.

• The house of God served as a place of religious worship. “for mine house shall be called an house of prayer for all people” (Isaiah 56:17).
• The house of God had become a place of uncontrolled commerce and uncontested crime. “Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.” (Jeremiah 7:11)

Jesus had results from cleansing the temple.

• The chief leaders were enraged by his actions at the temple (Mark 11:18; Luke 19:47). They should have been the very ones guarding the integrity of the temple. The house of prayer divides the true and the false.
• The people were attentive to hear him at the temple as he taught (Luke 19:47-48). The house of prayer is a house of teaching.
• The blind and lame were healed at the temple (Matthew 21:14). The house of prayer is a house of healing.
• The temple needed cleansing. The cleansing brought division or separation, some hating him, some hearing him, and some healed by him.

Application.

The cleansing occurred at the temple in Jerusalem. Jesus made it clear, “It’s my house.” But what shall we then say to these things? We are not Jews in Jerusalem. We are Christians in the church age. We have no temple. Or do we? Of what today might Jesus say to us, “It’s my house”?

• There is the temple of the human body. The Bible speaks of the temple of the body (John 2:21). We dwell in an earthly tabernacle of clay (2 Corinthians 5:1), indwelt by the Holy Spirit. As God inhabited the temple by his Spirit, so the Spirit of God dwells in the temple of our body. Romans 8:9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you.1 Corinthians 6:19 What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?
• There is the temple of the church body. The gathered church is the body of Christ, and his Spirit dwells in them. 2 Corinthians 6:16-17 and what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you. See Ephesians 2:19-22. Jesus did not come to overthrow the Roman government, but he did overthrow the false religious system of the Jewish world (Matthew 21:43).

When I was a child, an American singer named Lesley Gore sang “It’s my party, and I’ll cry if I want to.” We have continuously revised that somewhat innocuous phrase of teenage self-interest so that by the twenty-first century we have, “It’s my body, and I’ll kill my baby if I want to,” “It’s my body and I’ll claim whatever gender I want to,” “It’s my body and I’ll sell it if I want to,” “It’s my body and commit adultery if I want to,” “It’s my body and I’ll worship what I want to.” But hear the word of the Lord. He says, “It’s my body!” “Ye are not your own…ye are bought with a price.” “All souls are mine.” He owns all, our bodies and souls, even the gold and the cattle upon a thousand hills.

Others go on to say, “It’s our church and we’ll do what we want to,” “It’s our church and we’ll use any Bible we want to,” “It’s our church and we’ll use any worship style we want to,” “It’s our church and we’ll observe the ordinances the way we want to,” “It’s our church and we’ll preach salvation like we want to.” But hear the word of the Lord, “It’s my body!” For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? (1 Peter 4:17).

• The temple needs cleansing.
• Our Lord has the right.
• There will be results.

The Lord’s house of prayer reaches out to all people, the lame and blind, high and low, rich and poor, black and white, male and female, Jews and Gentiles, calling out to every one of the thirsty. Isaiah 55:1 “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. May the Lord’s house truly be a house of prayer, a house of worship and praise, to which all may come, without money and without price.” He determines the rules of his house. “It’s my house,” saith the Lord.

Christian’s Death Desirable

“Christian’s Death Desirable.”

“A Sermon preached by Rev. W. Franklin Kone, on Sunday March 10th, 1878, at the 1st Baptist Church, Huntsville, Ala. In memory of the late James B. Strode.”

From The Huntsville Independent, Thursday, March 14, 1878, page 2.

Text.—I have a desire to depart and be with Christ, which is far better. Phil., I,23.

“No instinct is more universal than the love of life…But life has its period as well as its obligation. These over, our love of it should no longer attach us to this world, or render death repulsive. It is our privilege to be prepared, and by divine grace, able then, cheerfully to welcome the pale messenger which calls us from this to a better world.”

Kone gave the text as quoted “by the deceased a few days before his death.” He made four main points about “death to the Christian” in the memorial sermon.

1. Death to the Christian will soon become desirable on a mere physical account.
2. Death to the Christian is desirable because knowledge to a greater extent than possible is necessary to the perfection of our being.
3. Death to the Christian is desirable because in this life his happiness is incomplete.
4. Death to the Christian is desirable because in this life he is morally and spiritually imperfect, and must look to another for full deliverance.

“Death will sever the last of chains, and give us perfect freedom.”

Then who would live alway away from his God,
Away from yon heaven, that blissful abode,
Where rivers of pleasure upon the bright plains
And the noontide of glory eternally reigns.
There saints of all ages in harmony meet,
There Saviour and brethren transported to greet,
And the anthems of rapture unceasingly roll
And the smiles of the Lord are the feast of its soul.

How long, O, How long?

Q. How long should you study in preparation for preaching? How long should a sermon last?

A. Many preachers and seminary professors are quick to weigh in with their two cents on how long a preacher should spend preparing a sermon, how many minutes the sermon should last, and so on. Some may be know-it-alls, while most probably have good intentions of trying to guide and help young preachers. Nevertheless, we too much have reduced preaching to a formula of “do it this way,” “put in this much time studying,” “preach for this many minutes,” etc. – this is the right way (or only way) to preach. Conspicuously, seldom does the advice come with references to Scripture. There must be more acknowledgment that every preacher is different, every sermon is different, and every congregation is different. One size does not fit all. The preacher spends a lifetime of study of the word of God. A sermon is over when it is over.

The following series might prove helpful:

• https://baptistsearch.blogspot.com/2013/09/true-new-testament-preaching-7-questions.html
• https://baptistsearch.blogspot.com/2013/09/alliterated-sermons.html
• https://baptistsearch.blogspot.com/2013/09/what-kinds-of-sermons.html
• https://baptistsearch.blogspot.com/2013/09/3-evangelistic-sermons.html
• https://baptistsearch.blogspot.com/2013/09/3-church-sermons.html
• https://baptistsearch.blogspot.com/2013/09/answering-7-questions-from-monday.html
• https://baptistsearch.blogspot.com/2013/09/preaching-differences-and-similarities.html

The So-Called “Mistakes” in Stephen’s Sermon

APPENDIX N – THE SO-CALLED “MISTAKES” IN STEPHEN’S SERMON

Those who reject the inspiration, inerrancy, and accuracy of the Bible find much fodder in Stephen’s speech for fermenting and fomenting their censure of the Bible. Those who accept the inspiration and inerrancy of the Bible may find difficulty in some supposed discrepancies. Obvious issues exist that need a biblical explanation, harmonization, and resolution. Other issues give evidence of unbelievers digging for minutiae where few Bible students would ever imagine any difficulty. Anglican commentator R. B. Rackham lists 15 such difficulties – others ten (Cadbury, The Book of Acts in History), seven (Longenecker, Acts), five (Koivisto, “Stephen’s Speech”), some more and some less.

1. The chronology of the call of Abraham. Acts 7:2; Gen. 12:1
2. The timing of the death of Abraham’s father, Terah. Acts 7:4; Gen. 11:32
3. The years of slavery, 400 versus 430. Acts 7:6; Gen. 15:13-16; Exod. 12:40-41
4. Adding to Genesis 15:13-14, “serve me in this place”. Acts 7:7; cf. Gen. 15:16
5. The number of those who went to Egypt. Acts 7:14; Gen. 46:26-27
6. The place of burial of Abraham and his descendants. Acts 7:15-16; Joshua 24:32
7. The purchase of the burial grounds. Acts 7:16; Gen. 23:17-20, 33:19
8. The education of Moses. Acts 7:22; Exodus 4:10
9. Adding the age of Moses when he left Egypt. Acts 7:23
10. The reason that Moses fled Egypt. Acts 7:29; Exod. 2:14-15; Heb. 11:27
11. Horeb versus Sinai. Acts 7:30; Exodus 3:1
12. Worship of the host of heaven not mentioned in the Pentateuch. Acts 7:42
13. Chiun and star of your god versus star of Remphan. Acts 7:43; Amos 5:26
14. Babylon in Acts versus Damascus in Amos. Acts 7:43; Amos 5:27
15. Few murders of the prophets in the Old Testament. Acts 7:52; cf. Matt. 23:35-37
16. The law given by angels. Acts 7:53; Exodus 31:18

Numerous objections present themselves as perfidious quibbling. Stephen speaks the truth. Undoubtedly, he uses rhetorical devices such as summary and expansion, which is a natural part of discourse. Neither summation nor elaboration equal factual error.

Liberal interpreters of the Bible do not try to resolve the “problem passages,” because they do not believe the Bible is inerrant (without error). They instead assert that Stephen’s errors provide a valid reason to doubt and attack the inerrancy of the Bible.[1]  Those who hold inerrancy (or some measure of it) offer various resolutions. Some resolutions merely exchange one problem for another. Three common solutions posited by theologians and commentators (to explain the difficulties) are:

• Stephen made a mistake. In “…Luke’s record of Stephen’s apology…Inerrancy in this case would have primary reference to the fact that a speech of this substance was actually delivered on that occasion.” One must distinguish between the fact of what Stephen said and the accuracy/truth of what he said. [2] (Pinnock, Biblical Revelation, p. 78)
• Stephen quoted from the Greek translation of the Old Testament, rather than the Hebrew. “Stephen, or Luke, follows the Septuagint translation, as being then the best known…” Bengel’s Gnomon, p. 572)
• Stephen followed traditional Jewish teachings. “It is thus likely that Stephen is following a well-known tradition that his audience also knows…” (Bock, Acts, p. 284, see also pp. 282, 288, 306)

These resolutions, striking a mediating position between errancy and inerrancy, seem satisfactory to many contemporary Christians (removing any felt need to harmonize the difficult parts with the Old Testament). Nevertheless, regardless of their seeming propriety, each of them still affirms that Stephen makes numerous errors of fact in his address to the council. This manner of resolving the supposed mistakes of Stephen’s sermon relegates it to a mere historical record while removing its theology for beneficial instruction of the Lord’s people and churches.

However, Luke’s inspired use of Stephen’s address implies its faithfulness to the truth. Luke introduces Stephen as “full of the Holy Ghost and wisdom,” “full of faith and of the Holy Ghost,” “full of faith and power,” and whose face was “as it had been the face of an angel” (6:3, 5, 8, 15). Further, he concludes that Stephen was “full of the Holy Ghost” when he spoke (7:55). Finally, to charge Stephen with mistakes here is to question the prophecy and promise of Jesus. Jesus promised to give them the words to speak when delivered up to the synagogues, cast into prisons, and brought before kings and rulers. “It is not ye that speak, but the Holy Ghost.” See Matthew 10:19-20; Mark 13:11; Luke 12:11-12; 21:12-15; John 14:26. Theologians often interpret the New Testament as if they (the theologians) know more than its authors and the early Christian believers. However, regarding Acts 7, is it not likely that Stephen was aware of things of which we are unaware?

Notes:

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[1] In addition, Christian literature is filled with commentary that assert Luke invented a speech to put in Stephen’s mouth. For a discussion of this, see “The Speeches in Acts,” in The Beginnings of Christianity: Part I, the Acts of the Apostles, pp. 402-427. Cadbury arrogantly asks, “May we leave unchallenged the natural assumption of a simple-minded modern reader that when Acts gives the words of Peter or Paul they are words really uttered by the apostles?”
[2] This suggestion means that in Acts, Luke records by inspiration without error a speech in which Stephen made an error or errors. Considered as a general possibility, such a theory is not unreasonable. For example, Moses records, “Ye shall not surely die.” The serpent lied. It is not truth to promote or live by, but Scripture records his words accurately and without error. However, in the Genesis 3 context, it is obvious that the author is accurately recording a false statement. In Acts 7, it is not.

Stephen’s Address to the Council, Acts 7

Stephen’s Address to the Council, Acts 7:2-53[1]

Though he is not an apostle or an elder, the speech of Stephen in Acts 7 is the longest sermon recorded in the book of Acts. Stephen summarizes God’s dealings in the history of Israel in four major points.[2] He teaches the work of God through Abraham, the patriarchs, and Moses. He does not array Jesus against Moses, but identifies Jesus as the prophet of whom Moses spake (Deuteronomy 18). Afterward, Stephen applies his historical summation to the present circumstances (vs. 51-53).[3] 

1. God appeared to Abraham and gave him promises, vs. 2-8a
2. God providentially brought Joseph into Egypt, vs. 8b-16
3. God appeared to Moses and sent him to deliver the people from Egypt, vs. 17-38
4. God blessed Israel in spite of their backslidings, vs. 39-50
5. Stephen applies his historical summation to the present circumstances, vs, 51-53

Stephen applies his historical summation to the present circumstances (verses 51-53)

Verse 51: The application of the message begins. They have a sinful habit in their very nature. It is they, not Stephen, who are guilty of rejecting Moses. Moses prophesied of Jesus Christ. They rejected Jesus, thereby also rejected the testimony of Moses. “Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.” Stiffnecked (σκληροτραχηλοι) means stubborn, headstrong, inflexibly obstinate. For “stiffnecked and uncircumcised in heart” compare Deuteronomy 10:16 (“Circumcise therefore the foreskin of your heart, and be no more stiffnecked”) and Romans 2:5 (“thy hardness and impenitent heart”). For the true circumcision, compare Romans 2:28-29; Philippians 3:3. For “stiffnecked,” see also Exodus 32:9; Deuteronomy 31:27; II Chronicles 30:8; Jeremiah 17:23. “resist the Holy Ghost,” compare Isaiah 63:10 “But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them.”

Verse 52: They reflect the nature of their fathers. They reflect their nature in their sinful deeds. Stephen portrays the consistency of the history of these people – persecution of the prophets. He marks their trait of persecuting and slaying the prophets who foretold “the coming of the Just One” culminating in being his “betrayers and murderers.”

Verse 53: “through the disposition of angels” see Galatians 3:19; Hebrews 2:2; Cf. also Acts 7:30, 35; Deuteronomy 33:2; Exodus 14:19; Judges 2:1; Psalm 68:17. “disposition” (διαταγας, a disposition, arrangement, ordinance, distribution, a giving away or over to another; cf. also Romans 13:2). “of angels” – this perhaps was a cutting remark to the Sadducees present, a sect that did not believe in angels (Cf. Acts 5:17; 23:8).

Stephen’s accusers were concerned about “this holy place” (6:13), “this place” (6:14) – probably meaning the temple and Jerusalem. Stephen asserts that God would bring his people into “this place” (7:7) to serve him (meaning the land promised to Abraham). Yet Stephen emphasizes many places. Mesopotamia is the place where Abraham was called. Charran is the intermediate place Abraham lived between his time in the land of the Chaldæans and the place God would show him. Egypt is the place where God sent Joseph, then Jacob and his family, and where God birthed the nation of Israel. Chanaan is the place that God promised to Abraham and his seed. Sychem is the place where the patriarchs are buried. Madian is the place where Moses fled, found a wife, and had children. The wilderness of mount Sina is the place where Moses saw the burning bush. The Red sea is the place where God by a great sign and wonder separated the people from the Egyptians. The wilderness is the place where God’s people wandered forty years, and bore the tabernacle of witness. Babylon is the place where they were carried in captivity. In Madian in the wilderness of mount Sina, “the place where thou standest is holy ground” (7:33). God shows “the place of my rest” (7:49) transcends the “this place” of the unbelieving Jews. He is the God of all places! See John 4:21-24.

The crowd responds to Stephen’s message

Verse 54a: The convicting message of Stephen, “they were cut to the heart” – the Spirit of God, whom they resisted, drove the message into their hearts, cutting them with his sharp two-edged sword (Ephesians 6:17; Hebrews 4:12).

Notes:

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[1] Contra all complainers and naysayers, J. Vernon McGee accurately assesses Stephen’s speech to the council: “The address of Stephen is a master stroke.” McGee, Thru the Bible, Volume IV, p. 537.
[2] The figures introduced share a common history – Abraham, Isaac, Jacob, the patriarchs, Joseph, Moses, David, Solomon. The common thread of the common history of this diverse group is the one God of glory (v. 2).
[3] All the Sermons, J. W. Griffith, pp. 57-59.

Two Old Paths

Jeremiah 6:16 Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein.

Introduction

In many of our like faith churches, when we begin to speak of “the old paths,” our minds often run immediately to church truth, local & visible congregations, immersion is baptism, strict communion, etc. And rightly so. However, in the 21st century, we find ourselves in a quandary where we must go back to the beginning, to two “old paths” that are older than (before) the rest: (1) The doctrine of God, and (2) The doctrine of Scripture.

Our church statement of faith lays out two foundational truths, from which all our church doctrines grow: We believe that God is, and that he has revealed himself in the sixty-six books we call the Holy Bible.

1. God is eternally self-existent. Genesis 1:1; Exodus 3:14; Hebrews 11:6.
2. The Bible is inspired by God. Psalm 119:160; Proverbs 30:5; 2 Timothy 3:16-17.

The doctrine of God

God is the Creator.

a. The Bible begins on that note, in Genesis 1:1. In the beginning God created the heaven and the earth. It does not stop there, but continues to reiterate the message. Isaiah 40:28

Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. Acts 17:24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;

b. His creation is to and for his own ends or purpose.

Proverbs 16:4 The Lord hath made all things for himself:

c. He sustains and upholds the world by the power of his might

Hebrews 1:3 who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power

God is Sovereign.

a. He does whatsoever he pleases in heaven and earth Psalm 115:3 But our God is in the heavens: he hath done whatsoever he hath pleased. Psalm 135:6 Whatsoever the Lord pleased, that did he in heaven, and in earth, in the seas, and all deep places.

b. Who can say anything against him? Romans 9:20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?

c. God is true; he is truth alone. Romans 3:4 God forbid: yea, let God be true, but every man a liar

Nebuchaddnezzar recognized the sovereign God. Daniel 2:47 The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret.

God is our Saviour.

a. There is one God. Isaiah 45:21 Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the Lord? and there is no God else beside me; a just God and a Saviour; there is none beside me.

b. There is one Saviour. 1 Timothy 2:5 For there is one God, and one mediator between God and men, the man Christ Jesus;

c. Neither is there any other. Acts 4:12  Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

We must reject the unknown God of the Athenians, the unknowable God of the Deists, the “no” God of atheists and agnostics, and return to the God of the Bible, the God of our fathers, the God who sees and knows all things, who does all things as he pleases and does them all well!

The doctrine of Scripture

God revealed himself to Moses from a burning bush, and to us from a burning Bible. Jeremiah 23:29 Is not my word like as a fire?

Scripture is inspired.

a. God gave the word (Psalm 68:11); God breathed the word. 2 Timothy 3:16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:

b. The Holy Ghost moved the prophetic speakers and writers. 2 Peter 1:20-21 knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

Scripture is preserved.

a. God gave his word as he wanted, without addition or subtraction. Proverbs 30:5 Every word of God is pure… Add thou not unto his words

b. His purpose in giving his words stands in his purpose to preserve his words. Psalm 33:11 The counsel of the Lord standeth for ever, the thoughts of his heart to all generations. Psalm 12:6-7 The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation for ever.

c. God stands by and watches over his word; it will not return void; it will stand; it will not pass away. Ezekiel 12:25 For I am the Lord: I will speak, and the word that I shall speak shall come to pass… Isaiah 55:11; Matthew 24:35; 1 Peter 1:24-25

d. We will be judged by his forever words. Revelation 20:12 and the dead were judged out of those things which were written in the books…  John 12:48

Scripture presents the Saviour.

a. The holy scriptures make one wise unto salvation 2 Timothy 3:15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. When Eve saw the tree in the midst of the garden was a tree to be desired to make one wise (Genesis 3:6), she partook of it. Rather than making she and Adam wise, it made them dead in trespasses and sin.

b. The holy scriptures testify that eternal life is in Jesus Christ. John 5:39 Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. John 17:3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. 1 John 5:13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.

Hast thou not known? hast thou not heard? (Isaiah 40:28) Yes, we have heard and we know because we have the inspired preserved Scriptures which testify of the Lord Jesus Christ.

In Why I Preach from the Received Text, Tanner Dikin wrote, “If the reliability of the holy Scripture is in question, we have no solid ground for our faith.” I agree, and would add, “If we cannot trust that God has kept his word, which says he keeps our souls, how can we trust that he keeps our souls?” Where is the end of rejecting the inspired preserved word of God? Despair. What is the answer to despair? Jesus. John 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

Conclusion

Psalm 11:3 If the foundations be destroyed, what can the righteous do? Perhaps we at times have been like a man defending his roof and walls, blissfully unaware of the attack on the very foundation itself. We must return to these two old paths and aggressively contend for this part of the faith once delivered to the saints.

Sermon Series, sort of

The links below contain a series of posts on sermons from 2013, plus several other random posts on the subject. I think the first six constitute the series.

• True New Testament Preaching, 7 questions
• What kinds of sermons?
• 3 “evangelistic” sermons
• 3 “church” sermons
• Answering 7 questions from Monday
• Preaching: differences and similarities
• How the well-paid preacher prepares his pitch, in 13 hours or less
• Scriptural preaching, without notes
• Preaching without notes and prodding the establishment
• 7 Links regarding Sermons
• Quotes on sermons, and such
• Borrowed sermons and borrowed axes
• “Alliterated” sermons
• The prepared preacher

The Sermon Committee?

What is a sermon committee, and what do they do?

In some discussion about the new SBC President (pastor of Redemption Church in Saraland, AL), Steve Newhouse mentioned a sermon committee. I have never heard of such previously. If you live long enough, I suppose you learn lots of new things! He did not specifically say what this committee is, while implying it is group that somehow helps the pastor in the preparation of his sermons. Another person named Kristin later explained that pastors often have formal or informal committees that talk about things “that might influence the direction of what passages or topics would be good for the congregation.” David Griffin pointed to Ed Litton’s own explanation of his committee – what he calls a preaching team – which is involved in discussing details even such as the outline of and approaches to a sermon series.

“We employ a preaching team approach at Redemption Church that is comprised of eight men from our staff/congregation who meet weekly to discuss study insights, outlines, and approaches to the text. This sermon prep process includes working in the languages, consulting commentaries and books, and listening to strong communicators.” – Pastor’s Statement by Ed Litton

Someone on the Baptist Board pointed me to a similar practice of Mark Dever, pastor of Capitol Hill Baptist Church in Washington, DC.

“...on Saturday night before preaching on Sunday, a small group meets at his house. He reads his sermon manuscript to them, receives feedback and makes changes accordingly.” Pastors talk leadership & preaching

In Preach: Theology Meets Practice, Dever writes: 

“I’ve made it a practice over the past fifteen years to take a few members of my church to lunch on Saturdays and think with them through the application grid...Then, later, after I’ve written the sermon, I’ll read it to a few friends in my study on Saturday night, and often there are women present who give me some of the best comments I receive.” (Preach: Theology Meets Practice, Mark Dever, Greg Gilbert, Nashville, TN: B & H Publishing, 2012, pp. 93-94)

This all seems quite unusual to me, both from (1) the standpoint of it being new – something of which I have never heard – and (2) not being much like the “sermonizing” recorded in the New Testament. Generally, the teaching of the New Testament preachers is much more spontaneous, whether evangelism in the field (e.g. Acts 2:14, Acts 13:14-16) or teaching in the church (e.g. Acts 15:7, 1 Corinthians 14:29-31). Further, the need of such a committee puts the emphasis on the sermon as oratory rather than the sermon as teaching the word of God.[i] Finally, it jettisons the idea of New Testament practice as the normal way we should approach church, including preaching.[ii]

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[i] The writing down of notes or thoughts is not so objectionable, as that what goes on in many pulpits is about the speaker rather than the hearers. Preaching should not be about devising a cunning format, or delivering a stunning discourse. It should be about communicating the truth of the gospel and God’s word. 

[ii] Some of which includes dialogue (Mark 8:27–10:52; Acts 19:8; 20:7-9; I Corinthians 14) as opposed to lecture. The type of meeting that Paul described in I Corinthians chapter 14 is much more open and informal than the average Baptist meeting today. Is it possible that there should be both much more teaching and interactive dialogue in our regular gatherings? How do the scripture examples show us we should operate in this area of practice?

The New Revision: a Mutilation and a Profanation

Clip from T. DeWitt Talmage sermon, “The New Revision. A Mutilation and a Profanation”

As printed in The North Alabamian, Friday, June 24,1881, p. 4

The Three R’s

(but not reading, ‘riting, and ‘rithmetic)

...I remember an old friend of mine once saying, “Ah! you preach the three R’s, and God will always bless you.” I said, “What are the three R’s?” and he answered, “Ruin, redemption, and regeneration.” They contain the sum and substance of divinity. R. for ruin. We were all ruined in the fall; we were all lost when Adam sinned, and we were all ruined by our own transgressions; we are all ruined by our own evil hearts, and our own wicked wills; and we all shall be ruined, unless grace saves us. Then there is a second R. for redemption. We are ransomed by the blood of Christ, a lamb without blemish and without spot; we are rescued by his power; we are ransomed by his merits; we are redeemed by his strength. Then there is R. for regeneration. If we would be pardoned, we must also be regenerated; for no man can partake of redemption unless he is regenerate. Let him be as good as he pleases; let him serve God, as he imagines, as much as he likes; unless he is regenerate, and has a new heart, a new birth, he will still be in the first R. that is ruin. These things contain an epitome of the gospel.

From the sermon “The Bible” (March 18, 1855) in Sermons of the Rev. C. H. Spurgeon, of London; 1869, pp. 36-37

Old Prospect, October 20-22

Old Prospect Baptist Church will have a weekend meeting, Friday October 20, Saturday October 21, and Sunday October 22, Lord willing.

John 1:46 Come and see.

All the sermons in Acts

NEW TESTAMENT ADDRESSES IN THE BOOK OF ACTS
Reference	Preacher	Place	Audience	Subject	Text
Acts 1:15-22	Peter	An upper room	Church	Replacement of Judas	Psalms
Acts 2:14-40	Peter	Jerusalem	Assembly on Pentecost	Jesus Christ	Joel 2:28-32
Acts 3:12-26	Peter	Jerusalem	Crowd in Temple area	Jesus Christ, repentance
Acts 4:5-12, 18-20	Peter	Jerusalem	The Sanhedrin	Jesus' power, healing
Acts 4:23-31	Disciples	Jerusalem
Acts 5:1-11	Peter	Jerusalem	Church	Lying
Acts 5:17-42	Peter	Jerusalem
Acts 6:2-4	Twelve	Jerusalem	Church	Deacons
Acts 7:2-60	Stephen	Jerusalem	The Sanhedrin	History of Jews, crucifixion
Acts 8:4	Scattered	Everywhere
Acts 8:5-13	Philip	Samaria	Samaritans	Christ
Acts 8:20-23	Peter	Samaria	Simon the sorcerer
Acts 8:25	Apostles	Samaria	Many villages	The word of the Lord
Acts 8:27-35	Philip	Desert	Eunuch of Ethiopia		Isa 53:7-8
Acts 9:17-31	Paul	Damascus	Synagogue	Christ as Son of God
Acts 10:34-43	Peter	Caesarea	Cornelius' household	Salvation of Gentiles
Acts 11:1-18	Peter	Jerusalem	Church	Defense of preaching to Gentiles
Acts 13:16-49	Paul	Antioch of Pisidia	Jews and God-fearers	Jesus, resurrection
Acts 14:1	Paul/Barns	Iconium	Jews and God-fearers
Acts 14:6-20	Paul	Lystra		The gospel,
Acts 15:7-11	Peter	Jerusalem	Church	Circumcision, salvation by grace
Acts 15:12	Paul	Jerusalem	Church	God's work among Gentiles
Acts 15:13-21	James	Jerusalem	Church	Circumcision, salvation by grace
Acts 16:25-34	Paul	Philippi	Jailer & family	Believe and be saved
Acts 17:2-3	Paul	Thessalonica	Jews and God-fearers	Jesus, resurrection
Acts 17:10-12	Paul/Silas	Berea	Jews and God-fearers
Acts 17:17	Paul	Athens	Jews and God-fearers
Acts 17:22-34	Paul	Mars Hill, Athens	Philosophers
Acts 18:4-5	Paul	Corinth	Jews and God-fearers	Jesus as Messiah
Acts 18:6-11	Paul	Corinth	Gentiles
Acts 18:24-28	Apollos	Ephesus		Jesus as Messiah
Acts 19:1-7	Paul	Ephesus	About 12 disciples	Holy Ghost, baptism of John
Acts 19:8-20	Paul	Ephesus	Synagogue
Acts 20:7-12	Paul	Troas	Church
Acts 20:17-38	Paul	Miletus	Elders of Ephesus Church
Acts 21:8-14	Agabus	Caesarea	Church
Acts 22:1-21	Paul	Jerusalem	Crowd at Jerusalem
Acts 23:1-11	Paul	Jerusalem	The Sanhedrin
Acts 24:1-27	Paul	Caesarea	Felix and Drusilla
Acts 26:1-32	Paul	Caesarea	Festus and Agrippa
Acts 27:10-26	Paul	Mediterranean Sea	Sailors and Prisoners
Acts 28:17-29	Paul	Prison, Rome	Jewish leaders
Acts 28:30-31	Paul	Prison, Rome	Anybody	Jesus and the kingdom of God

All these might not strictly be considered sermons.