In polite society we are taught to say ‘please’ and ‘thank you’. However these words teach us more than just good manners. They teach a proper relationship with the giver and can ultimately teach us about our relationship to God.
When God gave life man returned the favor through disobedience. When God gave the world man showed his ingratitude by worshiping it instead of the Creator. When God gave food prideful man saw it as the fruits of their own labor.
Through these sins man would die and God would give man over to the consequence of sin.
“Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. “ (Romans 1:21)
In this dispensation God has revealed the depths of his wisdom and grace by sending Christ to die for the sins of his enemies.
Through his blood we have received forgiveness of sins, redemption from the kingdom of darkness, justification by faith, sanctification by the spirit, and eternal life in heavenly positions.
Just as in the beginning when God first gave life he now gives life again by his grace and not because we deserved it.
The proper response to God’s grace is thanksgiving.
“I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. “ (Galatians 2:20)
When we realize that what we have is not ours, and the life we live is not our own we are able to express our gratitude for what has been given.
The object of our gratitude is the only proper object of our thanksgiving which is the Living God, the fullness of the Godhead bodily, Jesus Christ.
Submitting ourselves to God, trusting in his grace, and living a life of richness is what God had always intended.
“Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy” (1 Tim 1:16)
Yet even in times of financial or physical crisis, ultimately a result of our own sin, we are still able to give thanks to God for his wisdom in salvation and provision of eternal life.
“In every thing give thanks: for this is the will of God in Christ Jesus concerning you.” (1 Thessalonians 5:18)
An article from Justin Johnson
Graceambassadors.com
Wednesday, November 26, 2014
Thursday, November 20, 2014
Rightly Dividing the 12 Tribes
Rightly Dividing the 12 Tribes (Audio Sermon)
Click the Link Above to Listen
Understanding how God has operated in the past with Israel’s 12 tribes can show us how, due to the dispensation of grace, is operating today with the body of Christ.
Take a listen to find out what parts of scripture apply to you and what set of instructions do not.
Click the Link Above to Listen
Understanding how God has operated in the past with Israel’s 12 tribes can show us how, due to the dispensation of grace, is operating today with the body of Christ.
Take a listen to find out what parts of scripture apply to you and what set of instructions do not.
Wednesday, November 19, 2014
Following the Lord in Baptism
Following the Lord in Baptism
by Pastor J. C. O'Hair
Quite frequently we hear some Christians urge another Christian to follow the Lord Jesus in baptism. Perhaps it is more important to be identified with the Lord Jesus Christ by Divine baptism than to follow Him in the water baptism He received from John the Baptist. John the Baptist came baptizing with water that Christ might be made manifest to Israel. John 1:31. But two or three years later the Lord Jesus asked His apostles this question: “Are ye able to be baptized with the baptism that I am baptized with?” Matthew 20:22. The Lord Jesus was then speaking of His baptism into death which was to be accomplished on the cross, Concerning that baptism into death He said, “how am I straitened till it be accomplished.” Luke 12:50.
When the Lord Jesus was baptized with water, all Judea went out to be baptized of John. At that time the people of Israel were in expectation, and all men mused in their hearts of John, whether He were the Messiah or not. Luke 3:15. Israel had not been instructed to look for Christ as the Head of the Church, which is His Body, but for the King and the Kingdom of the heavens. Christ declared to Israel, “the time is fulfilled.” Mark 1:14 and 15. John’s water baptism had to do with the King and the Kingdom. It was after the King told His disciples that Israel would not have Him as King that He spoke of another baptism; His “death” baptism
If we are to follow the King in His kingdom baptism, we should likewise follow Him to the Jewish synagogue to worship on Saturday, as was His custom. Luke 4:16. We should take our gifts to the priest, after the law of Moses and leave our gifts at the altar. Matthew 8:4 and 5:24. We should likewise follow our Lord in observing the Passover, and the other Jewish feasts. Luke 22:8 and John 7:10. Does it not seem strange, that although we know circumcision was carried over into Acts, we can prove by Colossians 2:11 that circumcision was done away by Christ’s death and yet make no effort to prove by the next verse, Colossians 2:12, that water baptism has been done away? Remember that we do not follow our Lord in circumcision. Luke 2:21. Circumcision and baptism, with much of Israel’s law, was carried over into the Book of Acts, until Paul wrote Romans and declared the blessed truth of the believer’s identification with Christ in a baptism not made with hands:
“Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death . . . Therefore we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” Romans 6:3 and 4.
What presumption and religious pride on the part of any man who thinks that he can baptize a fellow-man into the death of Jesus Christ, or so bury him by baptism into death that the baptized fellow-man can rise to walk in newness of life! The baptism of Romans 6:3 and 4 identifies the believing sinner with Christ in death, burial and resurrection, bringing the crucifixion of the old man; and it makes the baptized believer a new creature. If the baptism is water, the water is most assuredly meritorious and efficacious and is an important factor in the believer’s salvation and newness of life. If there is water in Romans 6:3 it is salvation by water. Apart from identification with the crucified, buried and resurrected Christ there is no salvation for any sinner. This identification can be accomplished only by baptism. Water or no water? Can water do the work? Then salvation is by God, by man and by water; therefore of grace and works. This is a plain contradiction of God’s Word. Therefore, man’s water baptism must be out of place.
Some well-meaning brethren answer: “no merit in the water, but . . .”There are many “buts”; but without Scriptural support. There is no mention of water baptism as a witness to the world, or as the outward symbol of an inward work. Some say they were baptized to indicate that their old man was put to death at Calvary and has been buried. But they will admit, or others will admit for them, that nothing will stir their old man like opposing their water baptism theories. They will also admit that water baptism in Acts 2:38 and Acts 8:5 to 13, and Acts 19:1 to 7, had an entirely different meaning. But they prefer not to discuss those verses, which prove that their theories are unscriptural. They are simply following the traditions of the elders, their denominational leaders who blundered and led them into the blunder.
Any spiritual student of the Word, who understands the message of grace, will admit that there is not one verse of Scripture instructing one member of the Body of Christ to baptize with water another person who is already a member of that Body. They will likewise admit that water baptism neither helps a believer to get into the Body of Christ, nor keeps him in that Body; but that this is accomplished by the one baptism of Ephesians 4:5. Who has the Scriptural right to demand for entrance into a church-organization water baptism, and call that organization the Bible Church that demands no such religious ordinance for membership in that Bible Church? It is more Scriptural to join the Campbellites or some other church that teaches water baptism unto repentance for the remission of sins.
Yes we should follow the Lord in baptism, if by that we mean that we should bow at the cross of Calvary, as poor hell-deserving, condemned, ungodly sinners and by faith appropriate that death. God will then take care of the baptizing, and by His grace enable us to know the Blessed Saviour in the fellowship of His suffering and in the power of His resurrection. God’s one baptism joins the believer to the eternal Christ in an eternal union. “There is one baptism.” Ephesians 4:5.
by Pastor J. C. O'Hair
Quite frequently we hear some Christians urge another Christian to follow the Lord Jesus in baptism. Perhaps it is more important to be identified with the Lord Jesus Christ by Divine baptism than to follow Him in the water baptism He received from John the Baptist. John the Baptist came baptizing with water that Christ might be made manifest to Israel. John 1:31. But two or three years later the Lord Jesus asked His apostles this question: “Are ye able to be baptized with the baptism that I am baptized with?” Matthew 20:22. The Lord Jesus was then speaking of His baptism into death which was to be accomplished on the cross, Concerning that baptism into death He said, “how am I straitened till it be accomplished.” Luke 12:50.
When the Lord Jesus was baptized with water, all Judea went out to be baptized of John. At that time the people of Israel were in expectation, and all men mused in their hearts of John, whether He were the Messiah or not. Luke 3:15. Israel had not been instructed to look for Christ as the Head of the Church, which is His Body, but for the King and the Kingdom of the heavens. Christ declared to Israel, “the time is fulfilled.” Mark 1:14 and 15. John’s water baptism had to do with the King and the Kingdom. It was after the King told His disciples that Israel would not have Him as King that He spoke of another baptism; His “death” baptism
If we are to follow the King in His kingdom baptism, we should likewise follow Him to the Jewish synagogue to worship on Saturday, as was His custom. Luke 4:16. We should take our gifts to the priest, after the law of Moses and leave our gifts at the altar. Matthew 8:4 and 5:24. We should likewise follow our Lord in observing the Passover, and the other Jewish feasts. Luke 22:8 and John 7:10. Does it not seem strange, that although we know circumcision was carried over into Acts, we can prove by Colossians 2:11 that circumcision was done away by Christ’s death and yet make no effort to prove by the next verse, Colossians 2:12, that water baptism has been done away? Remember that we do not follow our Lord in circumcision. Luke 2:21. Circumcision and baptism, with much of Israel’s law, was carried over into the Book of Acts, until Paul wrote Romans and declared the blessed truth of the believer’s identification with Christ in a baptism not made with hands:
“Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death . . . Therefore we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” Romans 6:3 and 4.
What presumption and religious pride on the part of any man who thinks that he can baptize a fellow-man into the death of Jesus Christ, or so bury him by baptism into death that the baptized fellow-man can rise to walk in newness of life! The baptism of Romans 6:3 and 4 identifies the believing sinner with Christ in death, burial and resurrection, bringing the crucifixion of the old man; and it makes the baptized believer a new creature. If the baptism is water, the water is most assuredly meritorious and efficacious and is an important factor in the believer’s salvation and newness of life. If there is water in Romans 6:3 it is salvation by water. Apart from identification with the crucified, buried and resurrected Christ there is no salvation for any sinner. This identification can be accomplished only by baptism. Water or no water? Can water do the work? Then salvation is by God, by man and by water; therefore of grace and works. This is a plain contradiction of God’s Word. Therefore, man’s water baptism must be out of place.
Some well-meaning brethren answer: “no merit in the water, but . . .”There are many “buts”; but without Scriptural support. There is no mention of water baptism as a witness to the world, or as the outward symbol of an inward work. Some say they were baptized to indicate that their old man was put to death at Calvary and has been buried. But they will admit, or others will admit for them, that nothing will stir their old man like opposing their water baptism theories. They will also admit that water baptism in Acts 2:38 and Acts 8:5 to 13, and Acts 19:1 to 7, had an entirely different meaning. But they prefer not to discuss those verses, which prove that their theories are unscriptural. They are simply following the traditions of the elders, their denominational leaders who blundered and led them into the blunder.
Any spiritual student of the Word, who understands the message of grace, will admit that there is not one verse of Scripture instructing one member of the Body of Christ to baptize with water another person who is already a member of that Body. They will likewise admit that water baptism neither helps a believer to get into the Body of Christ, nor keeps him in that Body; but that this is accomplished by the one baptism of Ephesians 4:5. Who has the Scriptural right to demand for entrance into a church-organization water baptism, and call that organization the Bible Church that demands no such religious ordinance for membership in that Bible Church? It is more Scriptural to join the Campbellites or some other church that teaches water baptism unto repentance for the remission of sins.
Yes we should follow the Lord in baptism, if by that we mean that we should bow at the cross of Calvary, as poor hell-deserving, condemned, ungodly sinners and by faith appropriate that death. God will then take care of the baptizing, and by His grace enable us to know the Blessed Saviour in the fellowship of His suffering and in the power of His resurrection. God’s one baptism joins the believer to the eternal Christ in an eternal union. “There is one baptism.” Ephesians 4:5.
Friday, November 14, 2014
The 2000 Year Gap
The 2000 Year Gap
We live in an unprophesied dispensation of God operating according to the mystery of Christ. The current dispensation of grace is not found in the prophetic schedule written by Daniel nor in the ministry of the Spirit at Pentecost.
In Daniel 9:24 there is a prophetic schedule given of 70 weeks (weeks of years) to finish the prophecy concerning Israel and Jerusalem.
Daniel 9:25 says that this 490 year schedule begins at the commandment to restore and to build Jerusalem.
“Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks:” – Daniel 9:25
We have another marker after the 69th week, that is, after 483 years which tells when the Messiah will be cut off:
“And after threescore and two weeks shall Messiah be cut off,…” – Daniel 9:26
This leaves only 1 week of years (7 years) left on the prophetic timetable of Daniel to seal up the prophecy after Christ’s crucifixion at approximately 29 A.D.
Daniel’s Missing 70th week
Misinterpretation of Daniel’s 70th week has led many Bible students to think we are now living in the prophesied kingdom or that the numbers in the Bible cannot be literal.
Covenant theologians believe that the 70 weeks were completed at the destruction of Jerusalem in 70 A.D by the Roman Titus.
The problem with this view of prophecy is that it leaves a 40 year gap between the 69th and 70th week when there should be only 7.
Acts 2 dispensationalists recognizing the absence of the prophesied kingdom, correctly identify that there has been an interruption in Daniel’s 70 week prophecy. However, these Acts 2 dispensationalists would say the interruption occurred in Acts 2 at Pentecost.
This poses another problem in that Peter identifies Acts 2 as the “last days” according to Joel. According to Peter, Daniel’s time clock was still ticking.
“And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh:…” – Acts 2:17
The Acts 2 sending of the Spirit on a Jewish feast day was not the start of something new, it was the last days of prophecy.
So, then, what explains the two thousand year gap in prophecy?
A Bible Believing Alternative
The gap is explained by nothing in prophecy, and as such was a mystery. This is exactly what we find in the revelation from Jesus given to the last apostle, Paul.
“I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations…” – Col 1:25-26
Peter offered Israel an opportunity to repent and usher in the final days of prophecy in Acts 3:19-20. When Israel rejected the apostolic offer of repentance, God revealed a mystery of the gospel to send salvation to Gentiles.
“…rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.” – Romans 11:11
For the past two thousand years we have been living in the mystery dispensation of God’s grace and peace. Prophecy is not being fulfilled during this mystery time regarding Israel and their holy city.
Today, the keystone of our mission is the preaching of the cross, and not the soon coming kingdom which has been postponed until the fulness of the Gentiles be come in (Rom 11:25-26).
Prophecy is not yet finished. Israel has not yet received its promised salvation (Rom 11:26-27).
The change did not occur in Acts 2 nor 70 A.D. The change occurred with the rising up of the chief of sinners as a new apostle sent to all men with a mystery of Christ. Mid Acts Pauline dispensational Bible believing is the key to the current dispensational gap in Daniel’s prophetic timeline.
By Justin Johnson
Graceambassadors.com
We live in an unprophesied dispensation of God operating according to the mystery of Christ. The current dispensation of grace is not found in the prophetic schedule written by Daniel nor in the ministry of the Spirit at Pentecost.
In Daniel 9:24 there is a prophetic schedule given of 70 weeks (weeks of years) to finish the prophecy concerning Israel and Jerusalem.
Daniel 9:25 says that this 490 year schedule begins at the commandment to restore and to build Jerusalem.
“Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks:” – Daniel 9:25
We have another marker after the 69th week, that is, after 483 years which tells when the Messiah will be cut off:
“And after threescore and two weeks shall Messiah be cut off,…” – Daniel 9:26
This leaves only 1 week of years (7 years) left on the prophetic timetable of Daniel to seal up the prophecy after Christ’s crucifixion at approximately 29 A.D.
Daniel’s Missing 70th week
Misinterpretation of Daniel’s 70th week has led many Bible students to think we are now living in the prophesied kingdom or that the numbers in the Bible cannot be literal.
Covenant theologians believe that the 70 weeks were completed at the destruction of Jerusalem in 70 A.D by the Roman Titus.
The problem with this view of prophecy is that it leaves a 40 year gap between the 69th and 70th week when there should be only 7.
Acts 2 dispensationalists recognizing the absence of the prophesied kingdom, correctly identify that there has been an interruption in Daniel’s 70 week prophecy. However, these Acts 2 dispensationalists would say the interruption occurred in Acts 2 at Pentecost.
This poses another problem in that Peter identifies Acts 2 as the “last days” according to Joel. According to Peter, Daniel’s time clock was still ticking.
“And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh:…” – Acts 2:17
The Acts 2 sending of the Spirit on a Jewish feast day was not the start of something new, it was the last days of prophecy.
So, then, what explains the two thousand year gap in prophecy?
A Bible Believing Alternative
The gap is explained by nothing in prophecy, and as such was a mystery. This is exactly what we find in the revelation from Jesus given to the last apostle, Paul.
“I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations…” – Col 1:25-26
Peter offered Israel an opportunity to repent and usher in the final days of prophecy in Acts 3:19-20. When Israel rejected the apostolic offer of repentance, God revealed a mystery of the gospel to send salvation to Gentiles.
“…rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.” – Romans 11:11
For the past two thousand years we have been living in the mystery dispensation of God’s grace and peace. Prophecy is not being fulfilled during this mystery time regarding Israel and their holy city.
Today, the keystone of our mission is the preaching of the cross, and not the soon coming kingdom which has been postponed until the fulness of the Gentiles be come in (Rom 11:25-26).
Prophecy is not yet finished. Israel has not yet received its promised salvation (Rom 11:26-27).
The change did not occur in Acts 2 nor 70 A.D. The change occurred with the rising up of the chief of sinners as a new apostle sent to all men with a mystery of Christ. Mid Acts Pauline dispensational Bible believing is the key to the current dispensational gap in Daniel’s prophetic timeline.
By Justin Johnson
Graceambassadors.com
Thursday, November 13, 2014
Why We Are Separate (Audio Lesson)
“Wherefore
come out from among them, and be ye separate,
saith the Lord, and touch not the unclean thing”
~
2 Corinthians 6:17
1. Two
Opinions of Church
a. The importance of grace ministry -
2 Cor 5:18-6:2
b. There are many things we teach,
that others would say, Amen.
c. What makes us different? Why don’t
we play with the other kids?
d. 1) lower the bar - meet more
people; 2) raise the bar - grow some people
e. 1 Tim 3:15 – Is it wrong to think
a church should be the pillar of truth?
2.
Giving no offence … that the ministry be not blamed – 2 Cor 6:3
a. Paul was offensive, but he was
known for preaching Christ and him crucified
b. “they are teaching right/wrong too
much”, is
not a legitimate gripe – Acts 24:14
c. It’s an offence to teach God’s
word is perfectly preserved and needs no correcting?
d. It’s an offence to teach Paul as
the pattern? (Distinction of Ministries Galatians 2:7)
i. Paul: 1
Corinthians 11:1, 1 Corinthians 4:16, Philippians 3:17, 2 Thessalonians 3:9
e. Legitimate offences = friends to
sin, greedy, lazy, selfish, compromise, heresy
3.
Approving ourselves as ministers of God … by the word of truth – 2 Cor 6:4-8
a. Mid-Acts Pauline dispensational
right division sets us apart – 2 Tim 2:15
b. “teach no other doctrine”, “hold
fast”, “be ye followers of me” - 2 Tim 1:13
c. Should we minister with other
groups that have many doctrinally wrong pursuits, or stand separate and set the
example?
d. If you are saved, you are an
ambassador, a minister, moreover… – 1 Cor 4:1-2
e. The guy behind the pulpit is not
the only minister; we work together
4. Be
not unequally yoked… – 2 Cor 6:14-16
a. A yoke makes two things go
together – Deu 22:9-11
b. There is an order God has for
marriage, the home, the church – 1 Cor 11:3
i. A church won’t go
forward when its families are backward.
c. It should be obvious that the
church would not follow customs of other religions
d. Concord def. ~ with agreement; can
two walk together … Amos 3:3
e. Faithfulness drives ministry;
purity directs it… not all grace churches preach purity.
5. Be
ye separate – 2 Cor 6:17-18
a. If you are saved, you are no
longer in the service of sin – 1 Tim 2:5; 1 Thess 4:3
b. A good minister marks the
doctrinal errors, and warns of bad doctrine– 1Tim 4:1-6
c. This is a turnoff, because it
means some are wrong (clue:we all have some wrong)
i. We don’t ignore the wrong; we
address it, correct it, and speak the truth.
d. “by ye separate” is not antisocial,
it is being set apart, we ought to be different
e. Trust God’s word to do the work of
changing people, not programs - 1Thess 2:13
i. God’s word is
sufficient: choirs, carnivals, concerts are distractions
ii. Church is not a
place to “win them”, church is a place to grow them.
f. “touch not the unclean thing” – doctrine is
serious, it matters greatly in churches
g. Why are we separate? Because ministry matters.
Wednesday, November 12, 2014
Who Was the First to Preach the Gospel?
The First to Preach the Gospel
The duty of the church is to preach
the gospel. This ministry responsibility is unanimously affirmed by Bible
believing Christians.
However, there is no small
disagreement about our pattern for gospel preaching. Different churches pattern
their ministry after who they believe preached the gospel first.
The first to preach the gospel sets
the pattern for those that follow.
The Gospel
First, we must define the plain and
simple gospel. Surely, we must all agree with the clear gospel of the cross
found in 1 Corinthians 15:1-4.
“I declare unto you the gospel… By
which also ye are saved… how that Christ died for our sins according to the scriptures;
And that he was buried, and that he rose again the third day according to the
scriptures.” – 1 Cor 15:1-4
The gospel is Christ and his
finished work on our behalf for salvation. Through faith in the cross of Christ
we have God’s grace, atonement for sins, and eternal life. By the gospel we
glory in the cross of Christ (Gal 6:14).
Now, we already know this gospel was
clearly preached by Paul in 1 Corinthians, but Paul also says he was the last
to see Christ(1 Cor 15:8).
For this reason, we can place Paul at
the end of our list of potential first preachers of the gospel. It requires
more investigation to see who could possibly have preached the gospel first
before him.
John the Baptist
Mark 1:1 starts with “the beginning of the
gospel”, and it is here that the Baptist churches plant their pattern for
ministry.
“John did baptize in the wilderness,
and preach the baptism of repentance for the remission of sins.” – Mark 1:4
The gospel of John the baptist
included water baptism, and repentance for the remission of sins.
Unfortunately, John did not know who Jesus was for much of his ministry (Matt 11:2-3).
“And I knew him not…” – John 1:33
This would make it obvious that John
could not have been first to preach the gospel of Christ and his cross. The
future death of Christ was totally absent from John’s preaching.
Jesus’ Ministry to Israel
Jesus is the Son of God, and began
his ministry shortly after John. For this reason, Evangelical churches think
the pattern of gospel ministry should come from Jesus’ ministry to Israel.
However, when we read what Jesus
preached when he began his ministry we find that it was not his death for sins
and resurrection, but a kingdom that was prophesied to Israel (Matt 15:24).
“Now after that John was put into
prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,
and saying, ‘The time is fulfilled, and the kingdom of God is at hand: repent
ye, and believe the gospel.” – Mark 1:14
Clearly, Jesus ministered to the
circumcision about the promises made to the fathers(Rom 15:8). Jesus showed himself to be the King
and the Son of God, but was silent about his future death until later in his
ministry.
Peter and the Twelve
The Roman Catholics find their
pattern of ministry in the hands of Peter, who was given the keys of the
kingdom in Matthew 16:19. In this same chapter Jesus began
to tell his disciples that he must suffer, die, and be raised (Matt 16:21).
This sounds promising, since
Christ’s death and resurrection are events so essential for the gospel of
salvation, but at this time Peter did not know this was a gospel.
“Then Peter took him, and began to
rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.” – Matt 16:22
Obviously, Peter was not here
preaching the gospel of the cross, since he tried to prevent the cross the
first time he heard about it. Hardly the pattern of church ministry.
We should remember that the twelve
disciples were sent by the Lord to preach the gospel of the kingdom, not the
gospel of the cross:
“And he sent them to preach the
kingdom of God…” – Luke 9:2
When Christ began to tell them
privately of his future death, they did not understand.
“And they understood none of these
things…” – Luke 18:34
This could only mean that the gospel
that the twelve preached did not include the cross. If their preaching did not
include the cross, surely their gospel was not the gospel of the cross.
Peter at Pentecost
It is at this point we move forward
to the time when Pentecostals think the gospel began. After all, it after his
resurrection Christ gave his disciples a commission to preach the gospel.
Which gospel was preached at
Pentecost? Was Peter the first to preach the gospel when he was filled with the
Holy Ghost?
“Then Peter said unto them, ‘Repent
and be baptized every one of you in the name of Jesus Christ for the remission
of sins, and ye shall receive the gift of the Holy Ghost.” – Acts 2:38
What is clear from Peter’s message
on the day of Pentecost to Israel was that he repeated John’s preaching of
baptism, and Jesus’ gospel of the kingdom, but where is the cross?
While he preaches the death of
Christ, Peter condemns Israel for killing Christ and does not preach the cross
as their glory (Acts 5:28, Acts 10:39). Killing their own Messiah on the
cross was their shame.
This is not preaching the cross as
good news.
Paul’s Pattern
Having investigated every minister
and ministry before him, we are left with Paul’s gospel in 1 Corinthians 15.
Looking closer at Paul’s ministry we
find something very interesting about who preached the gospel first.
“For I delivered unto you first
of all that which I also received, how that Christ died for our sins…” – 1 Cor 15:3
Though Paul was the last to see the
Lord, apparently, he was also the first to preach the gospel of salvation as
the glory of the cross (Gal 6:14, 1 Cor 1:18).
A dispensation of the gospel was
committed to Paul (1 Cor 9:17), and he wrote very early in his
ministry a certification of his unique apostleship:
Since Paul was the first to preach
the gospel, it follows that the church must find its pattern for preaching the
gospel of Christ from Paul.
“…that in me first Jesus Christ
might shew forth all longsuffering, for a pattern to them which should
hereafter believe…” – 1 Tim 1:16
Saturday, November 8, 2014
What Moses and the Prophets Said Should Come
What did Moses and the Prophets say should come?
Since the beginning of the world, but more abundantly in Moses and the prophets of Israel we find prophecies of Christ, Israel’s Messiah.
Gen 3:15 speaks of the seed of the woman that will come to bring salvation. Deut 18:18 speaks of a Prophet given authority like Moses over Israel.
God promised David a son in his family whose kingdom will last forever (2 Sam 7:12-16).
David calls him Lord (Psa 110:1-2); Jeremiah calls him the righteous Branch (Jer 23:5); and Isaiah titles him the Prince of Peace (Isa 9:6-7).
The Messiah would resurrect the tribes of Jacob and restore the preserved of Israel, but that is not all. He would also bring salvation to the Gentiles (Isa 49:6).
Christ would bring salvation to all the earth, but must first suffer and die for the sins of Israel (Isa 53:5).
As God promised David, this son of David would not see corruption and be raised from the dead (Psa 16:9-10).
All this is spoken by Moses and the Prophets, and Paul affirmed it all.
“Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.” –Acts 26:22-23
Paul preaches the death and resurrection of Christ according to the scriptures (1 Cor 15:3).
Paul preaches salvation to Gentiles through Christ, which the prophets said would come.
Paul taught the future restoration of Israel through Christ, and the fulfillment of Abraham’s promise as it was written (Rom 11:26-27).
Paul taught what Moses and the prophets said should come: Christ; his death; his resurrection; and his salvation to the world.
He preached it “out of due time”. He preached Christ’s death, resurrection, and salvation to Gentiles of the scriptures without the coming kingdom, without nation of Israel, and without the covenants.
This was the mystery kept secret since the world began (Rom 16:25).
The same resurrected Christ Moses and the prophets spoke of revealed to Paul further information about himself in a mystery (Eph 3:1-6).
Mid-Acts dispensational teaching requires all the scriptures to teach. We do not preach simply the mystery. We preach Jesus Christ, of whom Moses and the prophets witness, according to the revelation of the mystery.
Paul taught what Moses and the prophets said should come (Jesus Christ), according to the revelation of the mystery from Christ.
Paul was persecuted by unbelieving Jews because he taught Christ of the scriptures and his resurrected revelations to make all men see what is the fellowship of the mystery (Eph. 3:9)
By Justin Johnson
Graceambassadors.com
What did Moses and the Prophets say should come?
Since the beginning of the world, but more abundantly in Moses and the prophets of Israel we find prophecies of Christ, Israel’s Messiah.
Gen 3:15 speaks of the seed of the woman that will come to bring salvation. Deut 18:18 speaks of a Prophet given authority like Moses over Israel.
God promised David a son in his family whose kingdom will last forever (2 Sam 7:12-16).
David calls him Lord (Psa 110:1-2); Jeremiah calls him the righteous Branch (Jer 23:5); and Isaiah titles him the Prince of Peace (Isa 9:6-7).
The Messiah would resurrect the tribes of Jacob and restore the preserved of Israel, but that is not all. He would also bring salvation to the Gentiles (Isa 49:6).
Christ would bring salvation to all the earth, but must first suffer and die for the sins of Israel (Isa 53:5).
As God promised David, this son of David would not see corruption and be raised from the dead (Psa 16:9-10).
All this is spoken by Moses and the Prophets, and Paul affirmed it all.
“Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.” –Acts 26:22-23
Paul preaches the death and resurrection of Christ according to the scriptures (1 Cor 15:3).
Paul preaches salvation to Gentiles through Christ, which the prophets said would come.
Paul taught the future restoration of Israel through Christ, and the fulfillment of Abraham’s promise as it was written (Rom 11:26-27).
Paul taught what Moses and the prophets said should come: Christ; his death; his resurrection; and his salvation to the world.
He preached it “out of due time”. He preached Christ’s death, resurrection, and salvation to Gentiles of the scriptures without the coming kingdom, without nation of Israel, and without the covenants.
This was the mystery kept secret since the world began (Rom 16:25).
The same resurrected Christ Moses and the prophets spoke of revealed to Paul further information about himself in a mystery (Eph 3:1-6).
Mid-Acts dispensational teaching requires all the scriptures to teach. We do not preach simply the mystery. We preach Jesus Christ, of whom Moses and the prophets witness, according to the revelation of the mystery.
Paul taught what Moses and the prophets said should come (Jesus Christ), according to the revelation of the mystery from Christ.
Paul was persecuted by unbelieving Jews because he taught Christ of the scriptures and his resurrected revelations to make all men see what is the fellowship of the mystery (Eph. 3:9)
By Justin Johnson
Graceambassadors.com
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