IronSharpeners Leadership Academy: 2015

Tuesday, December 29, 2015

135 QUESTIONS JESUS ASKED

Compiled here is a list of questions Jesus asked.

Though it is probably not exhaustive, it is an extensive collection of interrogations still demanding answers of us.

I find myself amazed at the power of these questions to cut into my soul.

I’d love to hear which question most jumps off the page and leaves you pondering as you read today.

If you love those who love you, what reward will you get? (Matthew 5:46)
If you greet only your brothers, what are you doing more than others? (Matthew 5:47)
Who of you by worrying can add a single hour to his life? (Matthew 6:27)
Why do you worry about clothes? (Matthew 6:28)
Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? (Matthew 7:3)
Do people pick grapes from thornbushes, or figs from thistles? (Matthew 7:16)
Why are you so afraid? (Matthew 8:26)
Why do you entertain evil thoughts in your hearts? (Matthew 9:4)
Which is easier: to say, ‘Your sins are forgiven,’ or to say, ‘Get up and walk’? (Matthew 9:5)
How can the guests of the bridegroom mourn while he is with them? (Matthew 9:15)
Do you believe that I am able to do this? (Matthew 9:28)
What did you go out into the desert to see? (Matthew 11:7)
To what can I compare this generation? (Matthew 11:16)
If any of you has a sheep and it falls into a pit on the Sabbath, will you not take hold of it and lift it out? (Matthew 12:11)
How can anyone enter a strong man’s house and carry off his possessions unless he first ties up the strong man? (Matthew 12:29)
You brood of vipers, how can you who are evil say anything good? (Matthew 12:34)
Who is my mother, and who are my brothers? (Matthew 12:48)
Why did you doubt? (Matthew 14:31)
Why do you break the command of God for the sake of your tradition? (Matthew 15:3)
How many loaves do you have? (Matthew 15:34)
Do you still not understand? (Matthew 16:9)
Who do people say the Son of Man is? (Matthew 16:13)
Who do you say I am? (Matthew 16:15)
What good will it be for a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul? (Matthew 16:26)
How long shall I stay with you? How long shall I put up with you? (Matthew 17:17)
From whom do the kings of the earth collect duty and taxes–from their own sons or from others? (Matthew 17:25)
What do you think? If a man owns a hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills and go to look for the one that wandered off? (Matthew 18:12)
Why do you ask me about what is good? (Matthew 19:17)
What is it you want? (Matthew 20:21)
Can you drink the cup I am going to drink? (Matthew 20:22)
What do you want me to do for you? (Matthew 20:32)
John’s baptism—where did it come from? Was it from heaven, or from men? (Matthew 21:25)
What do you think? (Matthew 21:28)
Have you never read in the Scriptures? (Matthew 21:42)
Why are you trying to trap me? (Matthew 22:18)
What do you think about the Christ? Whose son is he? (Matthew 22:42)
Which is greater: the gold, or the temple that makes the gold sacred? Which is greater: the gift, or the altar that makes the gift sacred? (Matthew 23:17-19)
How will you escape being condemned to hell? (Matthew 23:33)
Why are you bothering this woman? (Matthew 26:10)
Could you men not keep watch with me for one hour? (Matthew 26:40)
Do you think I cannot call on my Father, and he will at once put at my disposal more than twelve legions of angels? (Matthew 26:53)
But how then would the Scriptures be fulfilled that say it must happen in this way? (Matthew 26:54)
Am I leading a rebellion, that you have come out with swords and clubs to capture me? (Matthew 26:55)
My God, my God, why have you forsaken me? (Matthew 27:46)
Why are you thinking these things? (Mark 2:8)
Do you bring in a lamp to put it under a bowl or a bed? Instead, don’t you put it on its stand? (Mark 4:21)
What shall we say the kingdom of God is like, or what parable shall we use to describe it? (Mark 4:30)
Why are you so afraid? Do you still have no faith? (Mark 4:40)
What is your name? (Mark 5:9)
Who touched my clothes? (Mark 5:30)
Why all this commotion and wailing? (Mark 5:39)
Are you so dull? (Mark 7:18)
Don’t you see that nothing that enters a man from the outside can make him ‘unclean’? (Mark 7:18)
Why does this generation ask for a miraculous sign? I tell you the truth, no sign will be given to it. (Mark 8:12)
Why are you talking about having no bread? Do you still not see or understand? Are your hearts hardened? Do you have eyes but fail to see, and ears but fail to hear? And don’t you remember? (Mark 8:17-18)
When I broke the five loaves for the five thousand, how many basketfuls of pieces did you pick up? (Mark 8:19)
When I broke the seven loaves for the four thousand, how many basketfuls of pieces did you pick up? (Mark 8:20)
Do you still not understand? (Mark 8:21)
[To the blind man] Do you see anything? (Mark 8:23)
Why then is it written that the Son of Man must suffer much and be rejected? (Mark 9:12)
What were you arguing about on the road? (Mark 9:33)
Salt is good, but if it loses its saltiness, how can you make it salty again? (Mark 9:50)
What did Moses command you? (Mark 10:3)
Why do you call me good? (Mark 10:18)
What do you want me to do for you? (Mark 10:51)
Why are you trying to trap me? (Mark 12:15)
Do you see all these great buildings? (Mark 13:2)
Are you asleep? (Mark 14:37)
Could you not keep watch for one hour? (Mark 14:37)
Why were you searching for me? (Luke 2:49)
Didn’t you know I had to be in my Father’s house? (Luke 2:49)
Why are you thinking these things in your hearts? (Luke 5:22)
Which is easier: to say, ‘Your sins are forgiven,’ or to say, ‘Get up and walk’? (Luke 5:23)
Why do you call me, ‘Lord, Lord,’ and do not do what I say? (Luke 6:46)
Where is your faith? (Luke 8:25)
What is your name? (Luke 8:30)
Who touched me? (Luke 8:45)
Will you be lifted up to the skies? (Luke 10:15)
What is written in the Law? How do you read it? (Luke 10:26)
Which of these three do you think was a neighbor to the man who fell into the hands of robbers? (Luke 10:36)
Did not the one who made the outside make the inside also? (Luke 11:40)
Who appointed me a judge or an arbiter between you? (Luke 12:14-15)
Who of you by worrying can add a single hour to his life? (Luke 12:25)
Why don’t you judge for yourselves what is right? (Luke 12:57)
Or suppose a king is about to go to war against another king. Will he not first sit down and consider whether he is able with ten thousand men to oppose the one coming against him with twenty thousand? (Luke 14:31)
Salt is good, but if it loses its saltiness, how can it be made salty again? (Luke 14:34)
Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it? (Luke 15:4)
Or suppose a woman has ten silver coins and loses one. Does she not light a lamp, sweep the house and search carefully until she finds it? (Luke 15:8)
So if you have not been trustworthy in handling worldly wealth, who will trust you with true riches? (Luke 16:11)
Were not all ten cleansed? Where are the other nine? (Luke 17:17)
And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? (Luke 18:7)
However, when the Son of Man comes, will he find faith on the earth? (Luke 18:8)
For who is greater, the one who is at the table or the one who serves? (Luke 22:27)
Why are you sleeping? (Luke 22:46)
For if men do these things when the tree is green, what will happen when it is dry? (Luke 23:31)
What are you discussing together as you walk along? (Luke 24:17)
What things? (Luke 24:19)
Did not the Christ have to suffer these things and then enter his glory? (Luke 24:26)
Why are you troubled, and why do doubts rise in your minds? (Luke 24:38)
Do you have anything here to eat? (Luke 24:41)
What do you want? (John 1:38)
Why do you involve me? (John 2:4)
You are Israel’s teacher, and do you not understand these things? (John 3:10)
I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? (John 3:12)
Will you give me a drink? (John 4:7)
Do you want to get well? (John 5:6)
How can you believe if you accept praise from one another, yet make no effort to obtain the praise that comes from the only God? (John 5:44)
If you do not believe Moses’ writings how will you believe me? (John 5:47)
Where shall we buy bread for these people to eat? (John 6:5)
Does this offend you? (John 6:61)
What if you see the Son of Man ascend to where he was before! (John 6:62)
You do not want to leave too, do you? (John 6:67)
Have I not chosen you? (John 6:70)
Has not Moses given you the law? (John 7:19)
Why are you trying to kill me? (John7:19)
Why are you angry with me for healing the whole man on the Sabbath? (John 7:23)
Where are they? Has no one condemned you? (John 8:10)
Why is my language not clear to you? (John 8:43)
Can any of you prove me guilty of sin? (John 8:46)
If I am telling the truth, why don’t you believe me? (John 8:46)
Why then do you accuse me of blasphemy because I said, ‘I am God’s Son’? (John 10:36)
Are there not twelve hours of daylight? (John 11:9)
Do you believe this? (John 11:26)
Where have you laid him? (John 11:33)
Do you understand what I have done for you? (John 13:12)
Don’t you know me, even after I have been among you such a long time? (John 14:9)
Who is it you want? (John 18:4,7)
Shall I not drink the cup the Father has given me? (John 18:11)
Is that your own idea, or did others talk to you about me? (John 18:34)
Why question me? (John 18:21)
If I spoke the truth, why did you strike me? (John 18:23)
Why are you crying? Who is it you are looking for? (John 20:15)
Friends, haven’t you any fish? (John 21:5)
Do you love me? (John 21:17)
What is that to you? (John 21:22)

List Compiled by the MondayMorningReview

All Scripture quoted from The Holy Bible : New International Version. Grand Rapids: Zondervan, 1996, c1984.

Friday, November 20, 2015

The plays decade by decade:

1900s Gem of the Ocean - 1839 Wylie Avenue, 1904
1910s Joe Turner’s Come and Gone - a boardinghouse, 1911
1920s Ma Rainey’s Black Bottom – a band room and studio in Chicago, Illinois, 1927
1930s The Piano Lesson – a home with an heirloom upright piano, 1936
1940s Seven Guitars – the backyard of a brick home with a cellar and window fronting the yard, 1948
1950s Fences – an urban neighborhood in an industrial city, 1957
1960s Two Trains Running – a restaurant across from a funeral home and a meat market, 1969
1970s Jitney – a neighborhood gypsy taxicab station, 1977
1980s King Hedley II – the backyard of two tenement homes, 1985
1990s Radio Golf – a real estate office, 1997

WHO IS THE PLAYWRIGHT?

Wednesday, November 4, 2015

The Gospel in 4 Minutes | Open Air Preaching

Benny Hinn: The Blood of Jesus

A DOCTRINAL TEACHING: Hell Is A Literal Place

Hell Is A Literal Place

No other subject of doctrine could make us more sober minded or sorrowful, even to the point of weeping, than the doctrine of HELL. If a place exists where unbelieving Christ-rejecters will endure anguish and torment for all eternity, this surely must be the most awesome truth we could possibly contemplate. No one should teach or preach this doctrine lightheartedly or matter-of-factly, but with the utmost seriousness and great compassion. It is the purpose of this study to thoroughly and clearly present what the Bible teaches concerning this truth. May God give us minds to grasp and hearts to understand its significance.
Importance of this Lesson

While today, the fact of God’s love is being proclaimed in excessive amounts, the message of retributive justice, inevitable judgment, God’s wrath, and everlasting hell fire is rarely heard even in fundamental circles. One of the purposes and the importance of this lesson is to show the vast amount of attention the Bible devotes to this subject.
Even the Lord Jesus, for example, had twice as much to say about HELL as He did about HEAVEN. Its importance looms even larger, when we realize that all human beings who die without Christ will spend eternity in The Lake of Fire.
Deliverance from HELL is part of “the great salvation” we have in Christ. Woe be to the preacher who fails to warn sinners to “flee from the wrath to come.” May the study of this lesson give you a burning, yearning heart to see men saved.
THE LESSON

I. BIBLE WORDS WHICH USUALLY, THOUGH NOT ALWAYS, ARE TRANSLATED “HELL” In the Authorized or King James Version of the Bible, four words are usually translated hell”

SHEOL – This word is found only in the Old Testament and is identical to the New Testament word
HADES.
- Psalm 18:5, “The sorrows of hell (Sheol) compassed me about:...”
- Psalm 116:3, “...The pains of hell (Sheol) gat hold upon me:...”
  The word Sheol here and in many Old Testament references could be translated “death” or “the
  grave,” since Sheol was thought of as the place for all departed souls, godly or ungodly.
HADES – This is the Greek and New Testament word which is the equivalent of the Old Testament
SHEOL.
- Matthew 11:23, “...thou, Capernaum, which art exalted unto heaven, shalt be brought down to
  HELL (Hades):...”
- Revelation 1:18, “I am He...and have the keys of hell (Hades)....”
  Hades, the Greek equivalent of the Hebrew Sheol, contained both “Abraham’s Bosom” and “a place of torment” and was the place of all departed souls until the resurrection of Christ.
TARTAROS – Found only once in the New Testament in 2 Peter 2:4, “For God spared not the angels that sinned, but cast them down to hell (Tartaros)....” These rebellious angels were placed in Tartaros, which is neither Sheol nor Hades, but a special place where they are chained in darkness and awaiting judgment.
GEHENNA – This was the place in the Valley of Hinnom where human sacrifices were once offered (2 Chronicles 33:6), and where the endless burning of rubbish reminded the Jews of the ceaseless judgment of the wicked.

II. THE USE AND MEANING OF BOTH “SHEOL” AND “HADES” IN THE OLD AND NEW TESTAMENTS
A. SHEOL

An Old Testament word that is variously translated:
1. Hell (Psalm 16:10) – “For thou wilt not leave my soul in hell (Sheol)....”
2. The grave (Genesis 37:35) – “For I will go down into the grave (Sheol)....”
3. The pit (Numbers 16:30) – “And they go down quick into the pit (Sheol) ...”
Sheol, in the Old Testament, was viewed as the place to which ALL the dead go and the end toward which all human existence flows. This is why it is often referred to as the equivalent of the grave.
1. Jacob to Reuben – “then shall ye bring down my gray hairs...to the grave (Sheol)”
  (Genesis 42:38).
2. Job – “O that thou wouldest hide me in the grave (Sheol)... (Job 14:13).
Viewing things purely from outward and natural circumstances, the natural man sees Sheol as simply the grave or the end of life itself (Ecclesiastes 9:5,10); however, the Old Testament scriptures make perfectly plain that Sheol was an actual place where:
1. The wicked are placed and turned (Psalm 9:17).
2. Sorrows are experienced (Psalm 18:5; 2 Samuel 22:6).
3. Pain is felt (Psalm 116:3).
4. Satan and the wicked will be cast and remain fully conscious (Isaiah 14:9-17).
When Jonah was in the belly of the great fish, it is written, “...out of the belly of hell (Sheol) I cried” (Jonah 2:2). He was in Sheol, yet very much alive.
Remember, that the Hebrew word Sheol is identical to the New Testament Greek word Hades; and, therefore, like Hades, was compartmentalized, being divided between paradise (Abraham’s bosom), and the place of torment, as we shall see.

B. HADES – Most likely, this word was derived from the word “hado” which meant “all-receiving.”

Like Sheol, the word Hades is often translated hell in some versions. However, neither Hades nor Sheol should be thought of as merely the grave, the pit, death or hell, since it was a definite place or region to which ALL SOULS, saved and unsaved, went prior to the ascension of Christ. The godly believers in the Old Testament, and prior to the resurrection of Christ, did not go to hell.
They went to paradise or Abraham’s bosom, (Luke 16:22), a part of Hades and/or Sheol.
The word Hades is found four times in the Gospels: Matthew 11:23; 16:18; Luke 10:15; and
16:23.
Other uses:
1. It is used with reference to the soul of Christ (Acts 2:27, 31).
2. Christ said He had the key to it (Revelation 1:18).
3. John said it was to give up those who are in it at the final judgment, and that it, along with
  sinners, would be cast into The Lake of Fire (Revelation 20:13-14).
Hades must not be thought of as the permanent abode of lost souls, but as a temporary, intermediate stage between death and Gehenna – The Lake of Fire. Sinners are “reserved” there
until the Day of Judgment. (2 Peter 2:9).
From the passage in Luke 16:19-31, we learn that Hades, like Sheol, is divided into two Sections:

♦ Matthew 10:28, “...but rather fear Him which is able to destroy both soul and body in hell (Gehenna).”
♦ Luke 12:5, “Fear Him, which after He has killed, hath power to cast into hell (Gehenna)...”

a. b.

Abraham’s bosom for the saved (verses 22-23).
The place of suffering for the unsaved (verses 22-23).

1) This is a place of torment (verses 23-24).
2) This is a place where sinners in anguish could view the blessedness of saints (verses 23-
24).

III.

3) This is a place where sinners have full use of their senses. The rich man could see, feel, hear, speak, and remember while in torment (verses 23-31).
4) This is a place from which there is no escape (verse 26).

IV.

Note: Hades, then, is a word used to reveal the awful condition of the unsaved between death and the final judgment and the blissful situation of believers between death and the ascension of Christ.
THE MEANING AND USE OF GEHENNA

♦ This is the word that indicates the real HELL, the everlasting HELL, the HELL of anguish, wailing and suffering, the HELL of judgment and damnation.
♦ The word is used twelve times in the New Testament and all but once, the word was uttered by the Lord Jesus Christ. (The word is found in Matthew 5:22, 29-30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5 and James 3:6).

The Greek word Gee’nna, pronounced “gehenna,” is derived from the Hebrew Ge-Hinnon, the valley of Tophet (W.E. Vine).
Gehenna is the place in The Valley of Hinnon (Scofield’s notes), where in ancient times, human sacrifices were offered (Jeremiah 7:31), and where there was an endless burning of rubbish which symbolized for the Jewish people the eternal judgment of God upon the wicked.
Gehenna, according to the Lord Jesus, is a place:
1. Into which both soul and body of sinners will be cast (Matthew 10:28; Luke 12:5).
2. Of judgment and eternal damnation (Matthew 23:33).
3. Where the fire is never quenched (Mark 9:44). The phrase, “and the fire is not quenched” is
  identical in meaning with The Lake of Fire (Revelation 19:20; 20:10, 14-15).
THE RELATIONSHIP BETWEEN GEHENNA AND THE LAKE OF FIRE

Since the phrase Jesus used to describe Gehenna, “Where the worm dieth not, and the fire is not
quenched” (Mark 9:43-47), is identical in meaning to The Lake of Fire (Revelation 20:14), then
Gehenna and The Lake of Fire are the same place.
Gehenna or The Lake of Fire

1. Is the final and eternal place and state of unbelievers:

Hades and all who are in it are cast into Gehenna or The Lake of Fire after the millennium
and after the judgment of The Great White Throne (Revelation 20:11-15).
The Lake of Fire is said to be “for ever and ever” (Revelation 14:11; 20:10), or literally, unto
the ages of the ages.

GEHENNA – THE FOREVER PLACE

Since this phrase is also used to characterize the glory of God (Galatians 1:5), the dominion and reign
of God (1 Peter 4:11, Revelation 1:6), and God himself (Revelation 1:18; 4:9-10), it plainly means
ETERNAL in the sense of unending.
2 Thessalonians 1:9 says that sinners are to be sentenced to everlasting punishment.
2 Peter 2:17 and Jude 13 state clearly that the judgment of false teachers is FOREVER.
All of this, of course, silences those who teach annihilation, soul-sleep, and purgatory.
1. Gehenna is called THE SECOND DEATH (Revelation 2:11; 20:6,14; and 21:8).
2. The Second Death in contrast and comparison to the first or physical death when sinners go to
  Hades to await the judgment of The Great White Throne (Revelation 20:13).
3. The Second Death is the “so great a death” (2 Corinthians 1:10).
4. The Second Death is the ETERNAL separation from God of sinners who die in their sins
  (John 8:21, 24).

♦ Further proof that HELL is not annihilation or soul-sleep can be found by comparing Revelation 19:20 with Revelation 20:10. After 1000 years, The Lake of Fire is a place where the Beast and the False Prophet ARE, not WERE.

VI. WHAT THE LORD JESUS TAUGHT US ABOUT THAT SECTION OF HADES WHERE THE UNSAVED ABIDE UNTIL AFTER THE MILLENNIUM.

It was originally prepared for Satan and his angels (Matthew 25:41). Hell is not only a place
(Luke 16:28), but a specially prepared place occupied with real people. For example, the Pharisees (Matthew 23:33) and hypocrites (Matthew 24:51).
It is a place of unquenchable FIRE (Mark 9:43; Matthew 5:22; 13:42).
It is a place where sinners will weep and wail and gnash their teeth (Matthew 13:42; 8:12; 22:13;
24:51 and 25:30).
It is a place of “outer darkness” (Matthew 25:30; 8:12). Sinners are already living in darkness
(Ephesians 5:8; Acts 26:18), and are a part of the kingdom of darkness, (Colossians 1:13). “Outer darkness,” a characteristic of “the second death,” is that eternal separation of the sinner from the light of TRUTH, the light of Christ and His Gospel and the light of God. NO DAY THERE!!!
It is a place of judgment and damnation (Matthew 23:33; 25:46). Hell will be a just sentence upon those who reject the Gospel of Christ and fail to repent.
It is a place that is fixed (Luke 16:26), is everlasting (Matthew 25:41,46), and from which there is no escape, surcease or change (Luke 16:26; Matthew 23:33).
It is a place where “the worm dieth not” (Mark 9:44) [perhaps referring to the ability to remember (Luke 16:25)] and where sinners will retain use of all their faculties in the midst of perpetual torment (Luke 16:19-31).
It is a place where there will be no fellowship, no filial relationships, no freedom, no forgetting, no felicity, no faith and no forgiveness. (My personal thoughts taken from Luke 16:19-31.)

♦ If the terms used seem severe or figurative, keep in mind that the reality is generally more severe than the figure.
VII. ARGUMENTS AGAINST THE TEACHING OF A LITERAL HELL (Memorize the Arguments.)

Fire would consume. Remember, HELL is a special place with special fire. Moses viewed a burning bush that was not consumed (Exodus 3:2). The three Hebrew boys cast into a furnace of fire were not
even singed (Daniel 3:19-27).
It is incompatible with the love of God. While God surely loves the sinner, he hates sin. The world
seems to constantly forget that God is just and holy, demanding repentance and faith. Sinners must choose. God is no respecter of persons (Romans 11:32; 2:11). Jesus and John, whom we most associate with love in the Bible, had by far the most to say about hell. Also, bear in mind that God could not show grace and mercy toward the sinner, until His justice was satisfied.
Purgatory. The Bible does not allow for any temporal or intermediate stage from which sinners might escape. All who are in Hades will be cast into The Lake of Fire (Revelation 20:13-14).
Soul-sleep and annihilation, have already been adequately answered. Bear in mind that hell is a punishment, (Matthew 25:46). You cannot punish a dead or unconscious person. Furthermore, there would be no need for the unbeliever to be resurrected if there is to be annihilation (John 5:29).
Those who never heard the Gospel cannot be lost. Keep in mind that God is a JUST God and will hold such responsible for obeying the light they have (Romans 1:19-20).

VIII. THE LOGIC OF A LITERAL HELL

“That there is to be retribution for sin and a reward for the righteous must be held to be beyond
question and must be recognized as an unchangeable law,” William Evans.
If there is no HELL, Christ must be branded a liar, and His deity and authority denied.
If there is no HELL, God must be charged with the folly of sending Jesus to die to save us from a
place that does not exist.
If there is no HELL, the Bible is false, and the world is without a source of absolute authority
concerning morality and salvation.
There must be a HELL if sin is a fact. Only the willfully blind can deny it. Sin results in death
(Romans 6:23). Hell is the second death (Revelation 20:14). Sin and sinners are to be in hell forever (Revelation 20:13-15 and 21:8).

Conclusion:
The truth in this lesson should send us to our knees in gratitude for God’s saving grace. Not one of us is worthy of heaven. We are but sinners and saved through God’s loving kindness. These thoughts have been prepared and written with much earnest prayer that God will use them to awaken in your heart a fervent love for lost souls. Whether we understand it fully or not, hell remains an awful fact. As we “throw out the life line,” let us be faithful to warn sinners of “the wrath to come.”

There must be a HELL, if man is immortal. Man is a living soul (Genesis 2:7). Everyone lives forever, somewhere (Matthew 25:46; John 5:28-29). There must be a hell for those who spurn heaven.
There must be a HELL, if God is just (Revelation 15:3). Being just, God must bring sinners to account (Romans 14:12; Hebrews 9:27; Acts 17:30-31). Sinners will be judged (Psalm 9:17; 2 Peter 2:9;

(Taken From A Teaching by J Piper)

Tuesday, November 3, 2015

Bill Wiese - 23 Minutes in Hell

Tuesday, October 27, 2015

12 Strategic Questions For The Best New New Year Ever

Monday, October 19, 2015

The Power Of Family!

SOUP MONDAYS ~ You Know The Drill!

Exodus 23:25

Worship the LORD your God,

and His blessing will be on your food and water.

I will take away sickness from among you,

SO, YOU KNOW THE DRILL..

Every Monday in Fall and Winter There's A BIG POT BUBBLING On The Stove!

It might be:

Vegetable Soup,

Tortellini Soup,

Cheeseburger Soup,

Seafood Bisque,

A Big Pot Of Beans,

A Hearty Stew...SOUP.

FAMILY gets...SOUP

COMPANY gets...SOUP

THE PRESIDENT Comes To Visit, He Gets,

You Guessed It... SOUP!

Check this one out:

Garden Vegetable Soup

Ingredients:

4 tablespoons olive oil
2 cups chopped leeks, white part only (from approximately 3 medium leeks)
2 tablespoons finely minced garlic
Kosher salt
2 cups carrots, peeled and chopped into rounds (approximately 2 medium)
2 cups peeled and diced potatoes
2 cups fresh green beans, broken or cut into 3/4-inch pieces
2 quarts chicken or vegetable broth
4 cups peeled, seeded, and chopped tomatoes
2 ears corn, kernels removed
1/2 teaspoon freshly ground black pepper
1/4 cup packed, chopped fresh parsley leaves
1 to 2 teaspoons freshly squeezed lemon juice

Directions:

Heat the olive oil in large, heavy-bottomed stockpot over medium-low heat. Once hot, add the leeks, garlic, and a pinch of salt and sweat until they begin to soften, approximately 7 to 8 minutes. Add the carrots, potatoes, and green beans and continue to cook for 4 to 5 more minutes, stirring occasionally.

Add the stock, increase the heat to high, and bring to a simmer. Once simmering, add the tomatoes, corn kernels, and pepper. Reduce the heat to low, cover, and cook until the vegetables are fork tender, approximately 25 to 30 minutes. Remove from heat and add the parsley and lemon juice. Season, to taste, with kosher salt. Serve immediately.

Recipe courtesy of Alton Brown, 2004

NJHC UPCOMING EVENTS

Thursday, October 8, 2015

WICHITA WOMENS CONFERENCE

https://youtu.be/RjALV1AN-8E

Monday, October 5, 2015

ROMANS 12 COMMENTARY For Fast Day 1

Romans 12 - Living the Christian Life

A. The foundation for Christian living.

J.B. Phillips has an outstanding and memorable translation of Romans 12:1-2:

With eyes wide open to the mercies of God, I beg you, my brothers, as an act of intelligent worship, to give Him your bodies, as a living sacrifice, consecrated to Him and acceptable by Him. Don't let the world around you squeeze you into its own mould, but let God re-mould your minds from within, so that you may prove in practice that the Plan of God for you is good, meets all His demands and moves towards the goal of true maturity.

1. (1) The living sacrifice.

I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.

a. I beseech you: This reminds us that Paul appeals to our will. God calls us to make a choice about the way that we live for Him.

b. Therefore brethren: It is Paul's pattern to begin a letter with a strong doctrinal section and follow with exhortations to Christian living. Paul begs Christians to live a certain way in light of what God did for them.

i. "When he uses this pattern Paul is saying that the Christian life is dependent on the great Christian doctrines." (Morris)

c. By the mercies of God reminds us that we do this because of the mercy shown to us by God (described well in Romans 1-11), and that we are only able to offer ourselves to God as He works His mercy in us. God commanded us to do this, and He makes it possible for us to do it.

i. "Whereas the heathen are prone to sacrifice in order to obtain mercy, biblical faith teaches that the divine mercy provides the basis of sacrifice as the fitting response." (Harrison)

ii. Think of all the mercies of God Paul has explained to us thus far:

· Justification from the guilt and penalty of sin

· Adoption in Jesus and identification with Christ

· Placed under grace, not law

· Giving the Holy Spirit to live within

· Promise of help in all affliction

· Assurance of a standing in God's election

· Confidence of coming glory

· Confidence of no separation from the love of God

· Confidence in God's continued faithfulness

iii. In light of all this mercy - past, present, and future - Paul begs us to present your bodies a living sacrifice. "We must believe that these Divine mercies have persuasive powers over our wills." (Newell)

d. Present your bodies: Connected with the idea of a living sacrifice, this calls to mind priestly service. Spiritually speaking, our bodies are brought to God's altar.

i. It is best to see the body here as a reference to our entire being. Whatever we say about our spirit, soul, flesh, and mind, we know that they each live in our bodies. When we give the body to God, the soul and spirit go with it. Present your bodies means that God wants you, not just your work. You may do all kinds of work for God, but never give Him your self.

ii. The previous appeal to the will (I beseech you) means that the will is to be the master over the body. The thinking of our age says that our body must tell the will what to do; but the Bible says that our will must bring the body as a living sacrifice to God. The body is a wonderful servant, but a terrible master. Keeping it at God's altar as a living sacrifice keeps the body where it should be.

iii. An ancient Greek never thought of presenting his body to God. They thought the body was so unspiritual that God didn't care about it. Paul shows here that God is concerned about our bodies. 1 Corinthians 6:20 reminds us that God bought our bodies with a price.

e. A living sacrifice: First century people, both Jews and pagans, knew first hand what sacrifice was all about. To beg that they make themselves a living sacrifice was a striking image.

· The sacrifice is living because it is brought alive to the altar

· The sacrifice is living because it stays alive at the altar; it is ongoing

f. Holy, acceptable to God: When we offer our body, God intends it to be a holy and acceptable sacrifice. The standard for sacrifices made to God under the New Covenant are not any less than the standard under the Old Covenant.

i. In the Old Testament, every sacrifice had to be holy and acceptable to God

· He shall bring a male without blemish (Leviticus 1:10)

· But if there is a defect in it, if it is lame or blind or has any serious defect, you shall not sacrifice it to the LORD your God(Deuteronomy 15:21)

ii. The idea of a sweet aroma to the LORD is almost always linked to the idea of an offering made by fire. There is a "burning" in this matter of a living sacrifice. It also shows that Paul has in mind the burnt offering, in which the entire sacrifice was given to the Lord. In some sacrifices, the one offering the sacrifice and the priest shared in the some of the meal, but never in the burnt offering.

iii. The holiness we bring to the altar is a decision for holiness, and yielding to the work of holiness in our life. As we present our bodies a living sacrifice, God makes our life holy by burning away impurities.

g. Reasonable service: The ancient Greek word for reasonable (logikos) can also be translated "of the word" (as it is in 1 Peter 2:2). Reasonable service is a life of worship according to God's Word.

i. The sacrifice of an animal was reasonable service, but only for the one bringing the sacrifice - not for the sacrifice itself. Under the New Covenant we have far greater mercies, so it is reasonable to offer a far greater sacrifice.

2. (2) Resisting conformity to the world and embracing the transformation that comes in Jesus Christ.

And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.

a. Do not be conformed to this world: This warns us that the "world system" - the popular culture and manner of thinking that is in rebellion against God - will try to conform us to its ungodly pattern, and that process must be resisted.

b. But be transformed by the renewing of your mind: This is the opposite of being conformed to this world. The battle ground between conforming to the world and being transformed is within the mind of the believer. Christians must think differently.

i. "I don't want to be conformed to this world. I want to be transformed. How do I do it?" By the renewing of your mind. The problem with many Christians is they live life based on feelings, or they are only concerned about doing.

ii. The life based on feeling says, "How do I feel today? How do I feel about my job? How do I feel about my wife? How do I feel about worship? How do I feel about the preacher?" This life by feeling will never know the transforming power of God, because it ignores the renewing of the mind.

iii. The life based on doing says, "Don't give me your theology. Just tell me what to do. Give me the four points for this and the seven keys for that." This life of doing will never know the transforming power of God, because it ignores the renewing of the mind.

iv. God is never against the principles of feeling and doing. He is a God of powerful and passionate feeling and He commands us to be doers. Yet feelings and doing are completely insufficient foundations for the Christian life. The first questions cannot be "How do I feel?" or "What do I do?" Rather, they must be "What is true here? What does God's Word say?"

c. Transformed: This is the ancient Greek word metamorphoo - describing a metamorphosis. The same word is used to describe Jesus in His transfiguration (Mark 9:2-3). This is a glorious transformation!

i. The only other place Paul uses this word for transformed is in 2 Corinthians 3:18: But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord. For Paul, this transformation and renewing of our minds takes place as we behold the face of God, spending time in His glory.

d. Prove what is that good and acceptable and perfect will of God: As we are transformed on the inside, the proof is evident on the outside, as others can see what the good and acceptable and perfect will of God is through our life.

i. Paul here explains how to live out the will of God:

· Keep in mind the rich mercy of God to you - past, present, and future (by the mercies of God)

· As an act of intelligent worship, decide to yield your entire self to Him (present your bodies a living sacrifice)

· Resist conformity to the thoughts and actions of this world (do not be conformed)

· By focus on God's word and fellowship with Him (be transformed by the renewing of your mind)

ii. Then, your life will be in the will of God. Your life will prove what is that good and acceptable and perfect will of God.

iii. You may know what the good and acceptable and perfect will of God is, but you can't prove it in your life apart from the transforming work of the Holy Spirit.

B. Living out the spiritual gifts God has given.

1. (3) A warning to live in humility.

For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith.

a. To everyone among you: Paul will soon speak about how we should exercise spiritual gifts in the body of Christ, but a warning about humility is in order, given the inordinate pride that often arises from those who regard themselves as spiritually gifted.

i. We should remember that spiritual giftedness does not equal spiritual maturity. Just because a person has substantial spiritual gifts does not mean they are necessarily spiritually mature or a worthy example.

b. Not to think of himself more highly than he ought to think: Paul does not advise any kind of masochistic attitude, but rather he tells us to see the truth about ourselves. When we see ourselves as we really are, it is impossible to be given over to pride.

c. God has dealt to each one a measure of faith: This means that we should see even our saving faith as a gift from God, and that we have no basis for pride or a superior opinion of ourselves.

2. (4-5) Unity and diversity in the body of Christ.

For as we have many members in one body, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another.

a. Many members in one body: The church is a unified whole (one body), yet we are distinct within that one body (individually members). In the body of Christ there is unity but not uniformity.

b. Individually members of one another: We err when we neglect either aspect; unity should never be promoted at the expense of individuality, and individuality should never diminish the church's essential unity in Christ; He is our common ground, we are one body in Christ.

3. (6-8) An exhortation to use (and how to use) the gifts God has granted to the individual members of the church.

Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; or ministry, let us use it in our ministering; he who teaches, in teaching; he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.

a. Having then gifts: The difference and distribution of gifts is all due to the grace that is given to us. Spiritual gifts are not given on the basis of merit, but because God chooses to give them.

i. This idea is related in the ancient Greek word for "spiritual gifts": charismata, which means a gift of grace. This term was apparently coined by Paul to emphasize that the giving of these spiritual gifts was all of grace.

ii. Spiritual gifts are given at the discretion of the Holy Spirit. 1 Corinthians 12:11 says, But one and the same Spirit works all these things, distributing to each one individually as He wills.

iii. Knowing this should be an insurmountable barrier to pride in the exercise of spiritual gifts. However man, in the depravity of his heart, finds a way to be proud about spiritual gifts and insists on exalting men for how God has gifted them.

b. If prophecy: Prophecy must be practiced in proportion to our faith. God may give us something to say to an individual or church body that stretches our faith. If we can't prophecy in faith and trust that God has really spoken to us, we shouldn't do it at all.

i. We are reminded that prophecy, in the Biblical understanding, isn't necessarily "fore-telling" in a strictly predictive sense. It is more accurately "forth-telling" the heart and mind of God, which may or may not include a predictive aspect.

ii. This warns us against flippant, "stream of consciousness" prophecy that has no difficulty saying, "Thus says the Lord" at the drop of a hat.

iii. In proportion to our faith: The ancient Greek text actually has "the" before faith. Paul may be cautioning that prophecy must be according to the faith, in accord with the accepted body of doctrine held among believers.

iv. Some take the proportion of faith to be the proportion of the faith of the audience of the prophecy; this has truth also.

c. Ministry: This has in view the broader picture of simply serving in practical ways. Paul sees this as important ministry from the Holy Spirit as well.

d. Teaching: This has in mind instruction, while exhortation encourages people to practice what they have been taught; both are necessary for a healthy Christian life.

i. Those who are taught but not exhorted become "fat sheep" that only take in and never live the Christian life. Those who are exhorted but not taught become excited and active, but have no depth or understanding to what they do and will burn out quickly or will work in wrong ways.

e. He who gives: This refers to someone who is a channel through whom God provides resources for His body. This is an important spiritual gift that must be exercised with liberality. When someone who is called and gifted to be a giver stops giving Iiberally, they will often see their resources dry up - having forgotten why God has blessed them.

f. He who leads: This one must show diligence. It is easy for leaders to become discouraged and feel like giving up, but they must persevere if they will please God by their leadership.

g. He who shows mercy: This gift needs cheerfulness. It can be hard enough to show mercy, but even harder to be cheerful about it. This reminds us that the gift of showing mercy is a supernatural gift of the Spirit.

C. A series of brief instructions on living like a Christian with others.

This section shows one thing clearly: Paul knew the teaching of Jesus, especially the Sermon on the Mount

1. (9-13) Relating to those in the Christian family.

Let love be without hypocrisy. Abhor what is evil. Cling to what is good. Be kindly affectionate to one another with brotherly love, in honor giving preference to one another; not lagging in diligence, fervent in spirit, serving the Lord; rejoicing in hope, patient in tribulation, continuing steadfastly in prayer; distributing to the needs of the saints, given to hospitality.

a. Let love be without hypocrisy: Of course, love with hypocrisy isn't real love at all; but much of what masquerades as "love" in the Christian community is laced with hypocrisy, and must be demonstrated against.

b. Abhor what is evil. Cling to what is good: In some ways, it is often easier for us to either abhor what is evil or cling to what is good rather than doing both. The godly person knows how to practice both.

c. Be kindly affectionate to one another: This is a command, that Christians should not have a cold, stand-offish attitude. In honor giving preference to one another shows that the displays of affection are genuine.

i. We should see in this, as much as anything, a call to simple good manners among Christians.

d. Not lagging in diligence, fervent in spirit, serving the Lord: If we are called to warm relations and good manners, we also know that we are called to hard work. The church is no place for laziness.

i. Fervent in spirit could be translated, "with respect to the spirit, boiling."

e. Rejoicing in hope: The call to hope usually has in mind our ultimate reward with Jesus. Paul says we serve God rejoicing in hope, not rejoicing in results. This shows how we are commanded to do all these things with an eye towards heaven. This how we fulfill the command for hope, patience and steadfast character described here.

f. Patient in tribulation: Difficult times do not excuse us when we abandon hope or patience or continuing steadfastly in prayer. Trials do not excuse a lack of love in the body of Christ or a lack of willingness to do His work.

i. Leon Morris explains these two important words. Patient "denotes not a passive putting up with things, but an active, steadfast endurance." Tribulation "denotes not some minor pinprick, but deep and serious trouble."

g. Distributing to the needs of the saints, given to hospitality: Our care and concern will demonstrate itself in practical deeds done for others, either going to them (distributing to the needs of the saints) or inviting them to come to us (given to hospitality)

i. The ancient Greek word for hospitality is literally translated "love for strangers." In addition, "given" is a strong word, sometimes translated "persecute" (as in Romans 12:14). The idea is to "pursue" people you don't know with hospitality. This is love in action, not just feelings.

2. (14) Relating to those outside of the Christian family.

Bless those who persecute you; bless and do not curse.

a. Bless those who persecute you: We are not to have a hateful attitude towards anyone, not even towards those who persecute us.

b. Do not curse: Jesus spoke of this same heart in Matthew 5:46: For if you love those who love you, what reward have you? Do not even the tax collectors do the same? The surpassing greatness of the love of Jesus in us is shown in that it can be extended to our enemies.

c. Who persecute you: Of course, not all persecution comes from outside the church. Jesus told us the time is coming that whoever kills you will think that he offers God service (John 16:2).

3. (15-21) How to get along with people both inside and outside the church.

Rejoice with those who rejoice, and weep with those who weep. Be of the same mind toward one another. Do not set your mind on high things, but associate with the humble. Do not be wise in your own opinion. Repay no one evil for evil. Have regard for good things in the sight of all men. If it is possible, as much as depends on you, live peaceably with all men. Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, "Vengeance is Mine, I will repay," says the Lord. Therefore "If your enemy is hungry, feed him; if he is thirsty, give him a drink; for in so doing you will heap coals of fire on his head." Do not be overcome by evil, but overcome evil with good.

a. Rejoice with those who rejoice, and weep with those who weep: This is how we can fulfill the command to be of the same mind toward one another. It is a simple command to be considerate of the feelings of others instead of waiting for them to be considerate of your feelings.

b. Associate with the humble: Paul cautions us to have a humble mind-set. In refusing to set our mind on high things and in associating with the humble, we simply imitate Jesus. Do not be wise in your own opinion reminds us of how far we still have to go in actually being like Jesus.

c. Repay no one evil for evil recalls Jesus' command in Matthew 5:38-45. We are to love our enemies and treat well those who treat us badly.

d. Have regard for good things in the sight of all men is a way to live out the idea of praising what is good. People should be able to see what is good and what is not based on our conduct.

e. Live peaceably with all men reminds us that though we are in contrast to the world, we do not seek out contention. If it is possible, we will be at peace with all men.

i. "If it be possible indicates that it may not always be possible." (Murray)

f. Do not avenge yourselves: The one who trusts in God will not think it necessary to avenge themselves. They will leave the issue of vengeance to God, and give place to wrath - giving no place to their own wrath, and a wide place to God's wrath.

g. Overcome evil with good: With this mind-set, we will do good to our enemies, looking for the most practical ways we can help them. This is the way we are not overcome by evil, but overcome evil with good.

i. Is the heaping coals of fire on his head something good in the eyes of our enemy or is it something bad? It most likely refers to a "burning conviction" that our kindness places on our enemy. Or, some think it refers to the practice of lending coals from a fire to help a neighbor start their own - an appreciated act of kindness.

ii. Nevertheless, we see that we can destroy our enemy by making him our friend.