Samson – Judges 13-16
Subtitle: One Tug From Glory!
Introduction:
You may be familiar with one of my favorite movies: Paul Newman in “Cool Hand Luke” – the incarcerated war hero turned unwilling inspirational anti-hero.
In this movie George Kennedy plays the part of “Dragline”:
“Dragline: He's a natural born world-shaker.
Dragline: He was smiling... That's right. You know, that, that Luke smile of his. He had it on his face right to the very end. Hell, if they didn't know it 'fore, they could tell right then that they weren't a-gonna beat him. That old Luke smile. Oh, Luke. He was some boy. Cool Hand Luke. Hell, he's a natural-born world-shaker.
Dragline: That's my darling Luke. He grins like a baby but bites like a gator.”
[footnote 1]
Modern fiction especially as enshrined in comic books is filled with flawed superheroes, e.g. Superman, Spiderman, etc. - heroes with a weakness, flaw, or character defect, etc.
[footnote 2]
There are Biblical characters who fit this mold. They are not fictional however, and some of them may be considered as candidates for our subject due to their dying with smiles on their faces!
1. Job – why? Cp. 42:12-17 – cp. Isaac & David – What a ride!
2. Isaac – why? Cp. Gen. – cp. Job & David
3. Gen. 45:10
4. Jacob – Gen. 48-49
5. Samson – last prayer answered – Judges 13-16; Heb. 11:32
6. David – 1 Chr. 29:28 – cp. Job & Isaac
7. Shadrach, Meshach and Abed-Nego – why? Cp. Lazarus
8. Simeon
9. Beggar (Lazarus?) – Luke 16 – why? Where he was headed had to better than what he experienced in his life.
10. Lazarus – why? Cp. Shadrach, Meshach, and Abed-Nego – Been there, done that!
11. Stephen – last prayer answered – Point man of the martys of the Church
12. The Thief on the Cross – last prayer answered – If I had it to do all over again...
Consider the manner of death of the faithful believers in Heb. 11:13, 32-40.
There are Biblical characters who may not be considered as dying with smiles on their faces!
Enoch – did not die
Elijah – did not die
Drama in classical literature is usually divided into comedy and tragedy depicted by two masks - one with a smile, and the other with a frown, or a happy mask and a sad mask. You will often see depictions of them in theaters. This characterization is very ancient, and usually is understood simplistically as revolving around the issue of whether the protagonist or hero lives or dies at the end, although there is much more than that at stake in distinguishing classical comedy and tragedy. Nevertheless, we will consider the Biblical account of Samson as a legitimate tragedy in the classical sense of the term.
[footnote 3]
I. The Tragedy of Samson
The five elements of a classical tragedy are present in the Biblical account concerning Samson: hamartia (tragic error), hubris (violent transgression), peripateia (plot reversal), nemesis (retribution, and anagnorisis (tragic recognition or insight).
1. Samson’s Hamartia ("tragic error") – Judg. 14:1-3; 16:1, 4
In classical tragedies hamartia is a fatal error or simple mistake on the part of the protagonist that eventually leads to the final catastrophe. A metaphor from archery, hamartia literally refers to a shot that misses the bullseye. Hence it need not be an egregious "fatal flaw" (as the term hamartia has traditionally been glossed). Instead, it can be something as basic and inescapable as a simple miscalculation or slip-up.
Judges 14:1-3 – [1] And Samson went down to Timnath, and saw a woman in Timnath of the daughters of the Philistines. [2] And he came up, and told his father and his mother, and said, I have seen a woman in Timnath of the daughters of the Philistines: now therefore get her for me to wife. [3] Then his father and his mother said unto him, Is there never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Philistines? And Samson said unto his father, Get her for me; for she pleaseth me well.
Judges 16:1 - Then went Samson to Gaza, and saw there an harlot, and went in unto her.
Judges 16:4 - And it came to pass afterward, that he loved a woman in the valley of Sorek, whose name was Delilah.
2. Samson’s Hubris ("violent transgression") – Judg. 16:17
Hubris is the sin par excellence of the tragic or over-aspiring hero. Though it is usually translated as pride, hubris is probably better understood as a sort of insolent daring, a haughty overstepping of cultural codes or ethical boundaries.
Judges 16:17 - That he told her all his heart, and said unto her. There hath not come a razor upon mine head; for I have been a Nazarite unto God from my mother's womb: if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man.
3. Samson’s Peripateia ("plot reversal") – Judg. 16:18-20
In the literature of tragedy peripateia is a pivotal or crucial action on the part of the protagonist that changes his situation from seemingly secure to vulnerable.
Judges 16:18-20 – [18] And when Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines, saying, Come up this once, for he hath shewed me all his heart. Then the lords of the Philistines came up unto her, and brought money in their hand. [19] And she made him sleep upon her knees; and she called for a man, and she caused him to shave off the seven locks of his head; and she began to afflict him, and his strength went from him. [20] And she said, The Philistines be upon thee, Samson. And he awoke out of his sleep, and said, I will go out as at other times before, and shake myself. And he wist not that the Lord was departed from him.
4. Samson’s Nemesis ("retribution") – Judg. 16:21
Nemesis is the inevitable punishment or cosmic payback for acts of hubris.
Judges 16:21 - But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house.
5. Samson’s Anagnorisis ("tragic recognition or insight") – Judg. 16:28-30
According to Aristotle, anagnorisis is a moment of clairvoyant insight or understanding in the mind of the tragic hero as he suddenly comprehends the web of fate that he has entangled himself in.
Judges 16:28-30 – [28] And Samson called unto the Lord, and said, O Lord God, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes. [29] And Samson took hold of the two middle pillars upon which the house stood, and on which it was borne up, of the one with his right hand, and of the other with his left. [30] And Samson said, Let me die with the Philistines. And he bowed himself with all his might; and the house fell upon the lords, and upon all the people that were therein. So the dead which he slew at his death were more than they which he slew in his life.
II. The Questions about Samson
1. Why are these four chapters in the Bible?
Larger issue = why is the book of Judges in the Bible?
2. Was Samson wrong in what he did at the end of his life?
1) “Vindictive” final prayer?
Consider what J. Barton Payne has written on this prayer!
“Under the judges of the consolation period, there confessedly took place a general spiritual retrogression; and those, indeed , who were, filled with God’s Spirit sometimes exhibited morals of a low order, even in their triumphs. Well-known is the case of the vindicativeness of Samson at his death, who prayed, “Oh God, that I may be avenged!” (Judg. 13:28) With his words, however, should be compared under similar circumstances, our Savior’s prayer for the forgiveness of his persecutors (Luke 23:34). Such lapses as Samson’s perhaps contribute to the explanation of the very periodic nature of their spiritual infilling (Judg. 13:25).”
[footnote 4]
Then consider Rev. 6:9-11!
[9] And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: [10] And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? [11] And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled.
The essence of Samson’s final prayer:
Psalm 31:10 - For my life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed.
Psalm 39:13 - O spare me, that I may recover strength, before I go hence, and be no more.
2) Ethical issue of Samson’s suicide
Common picture of Samson “chained” to the pillars in error?
One of three examples in Scripture including Saul (1 Sam. 31),
and Judas (Mt. 27:5; Acts 1:18)
Two others of those who sought euthanasia - Abimelech, Judg. 9:50-57;
and Saul, 1 Sam. 31
3. What may we learn of Christ here?
1) Alone against the enemy
2) Seemingly conquered and humiliated by the enemy
3) Victorious in death
4) Delilah as a Judas figure
“Compare Calvin’s argument in his letter “To all lovers of Jesus Christ” (fol. aa2v; CO 9.813), in which he depicts Christ as the beloved Isaac, the vigilant Jacob, the kindly Joseph, the “bishop” Melchizedek, the lawgiver Moses, the faithful Joshua, the mighty David, the prudent Solomon, and the victorious Samson.”
[footnote 5]
“21. It is not unlikely that Mark intends to correlate Jesus with Samson here. Jesus is identified as the “Nazarene” and “the Holy One of God” as is Samson in Judg 16:17 (LXX), who in the A text is called naziraios theou and in the B text hagios theou. Judg 16:17B is the only other place in the Bible where an individual is called hagios theou (albeit without the article). Jesus thus appears to be recognized by the demoniac as one like Samson, powerful and set apart, “who plunders the house of the strong man” (Mark 3:27). See Schweizer, “Er wird Nazoräer heissen,” Neotestamentica 51-55.”
[footnote 6]
Mark 1:21–28 establishes Jesus’ exousia over Satan in the exorcism of the man with an unclean spirit. The language recalls the mighty Samson, the only other individual called “holy one of God” in the Bible, thus establishing the same motif of Mark’s first and pithiest parable (3:27), which is set within the Beelzebul controversy (3:20–30).”
[footnote 7]
III. The Lessons from Samson
1. What may we learn of ourselves here?
1) Samson was used by God.
Even in our weakness and sin God can use us. He does not need our perfection as a prerequisite before He can use us to accomplish His purposes. He calls the lowly, and the weak, and the despised of this world to show His power, and to display His might.
2) Samson’s faith (Heb. 11:32) was exercised in a day of great compromise.
This episode is centered in a historical period that has been described as the Canaanization of Israel. The parallel to compromise in Christianity in our own day would be the “worldification” or “secularization” of the Church. Do you think that there are parallels to our day?
Hebrews 11:32 - And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets:
3) Samson’s faith (Heb. 11:32) was exercised in a day of great fear.
God’s people were afraid of their enemies. They were pessimistic, and lacking in hope. Their faith was weak, or non-existent. And in that day God raised up a warrior, a mighty hero, against His enemies.
Hebrews 11:32 - And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets:
4) Samson stood alone.
Can you stand alone while others fear, and in the worst of times, when the horizon is dark, and you are surrounded by weakness? Can you count on and expect God to show Himself strong in spite of all of that? Can you see beyond present circumstances to the Sovereign over all circumstances, events and history?
2. Will you have a smile on your face when you die?
[Sermon preached by Pastor John T. "Jack" Jeffery at Wayside Gospel Chapel, Greentown, PA on February 10, 2008.]
Footnotes:
1. IMDB at http://www.imdb.com/title/tt0061512/. See also: Prison Flicks at http://www.prisonflicks.com/reviews.php?filmID=31, Film Site at http://www.filmsite.org/cool.html, and Wikipedia at http://en.wikipedia.org/wiki/Cool_Hand_Luke. All of the above accessed 7 FEB 08.
2. NPR interview with Stan Lee at http://www.npr.org/templates/story/story.php?storyId=6684820; Interview with Stan Lee at http://vodpod.com/watch/500242-stan-lee-interview; Press Conference Interview with Stan Lee at http://www.superherohype.com/news/topnews.php?id=6017; and the BBC's online encyclopedia h2g2 article on superheroes at http://www.bbc.co.uk/dna/h2g2/alabaster/a276888. All of the above accessed 7 FEB 08.
3. “Greek Drama”, by Richard Hooker, Washington State University, Pullman, WA; c. 1996, at http://www.wsu.edu/~dee/GREECE/DRAMA.HTM [accessed 7 FEB 08]. “Comedy and Tragedy”, by David L. Simpson, The School for New Learning, DePaul University, Chicago, IL, c. 1998, at http://condor.depaul.edu/~dsimpson/tlove/comic-tragic.html [accessed 7 FEB 08]. “English 366: Studies in Shakespeare, Introduction to English 366”, a lecture prepared for “English 366: Studies in Shakespeare”, by Ian Johnston of Malaspina University College, Nanaimo, BC. This text is in the public domain, released June 1999. It was last revised August 1, 2000 and again in December 2000, at http://www.mala.bc.ca/~johnstoi/eng366/lectures/lecture1.htm [accessed 7 FEB 08]. “Some Distinctions Between Classical Tragedy and Comedy”, by Dr. L. Kip Wheeler, Carson-Newman College, Jefferson City, TN, c. 1998-2008, at http://web.cn.edu/kwheeler/documents/Tragedy_Comedy.pdf [accessed 7 FEB 08].
4. Theology of the Older Testament (Grand Rapids: Academie Books, 1962), pg. 421.
5. Westminster Theological Journal. electronic edition. Philadelphia : Westminster Theological Seminary, 1998; “An Early Reformed Document on the Mission to the Jews”, by Robert White, WTJ 53:1 (Spring 1991), pg. 98, note 15; full article = pp. 93-108.
6. The Journal of the Evangelical Theological Society. electronic edition. Garland, TX : Galaxie Software, 1998; “The Authority Of Jesus In The Gospel Of Mark”, by James R. Edwards, JETS (June 1994), pg. 221; full article = pp. 217-233.
7. The Journal of the Evangelical Theological Society. electronic edition. Garland, TX : Galaxie Software, 1998; “The Authority Of Jesus In The Gospel Of Mark”, by James R. Edwards, JETS (June 1994), pg. 230; full article = pp. 217-233.
Tuesday, January 18, 2011
With harps and with viols
Subtitle: The New Song
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.
Revelation 1:5-6
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.
Revelation 14:3
With harps and with viols, there stand a great throng
In the presence of Jesus, and sing this new song:
[Refrain]
Unto him who hath loved us and washed us from sin,
Unto him be the glory for ever. Amen.
All these once were sinners, defiled in his sight,
Now arrayed in pure garments in praise they unite:
[Refrain]
Unto him who hath loved us and washed us from sin,
Unto him be the glory for ever. Amen.
He maketh the rebel a priest and a king,
He hath bought us and taught us this new song to sing:
[Refrain]
Unto him who hath loved us and washed us from sin,
Unto him be the glory for ever. Amen.
How helpless and hopeless we sinners had been,
If he never had loved us till cleansed from our sin:
[Refrain]
Unto him who hath loved us and washed us from sin,
Unto him be the glory for ever. Amen.
Aloud in his praises our voices shall ring,
So that others believing, this new song shall sing:
[Refrain]
Unto him who hath loved us and washed us from sin,
Unto him be the glory for ever. Amen.
Author: Arthur T. Pierson (1837-1911);
Composer: Philip P. Bliss;
Tune name: Harps and Viols, also The New Song,
Meter: 6.5.7.5.ref., also 11.12.12.12;
Key: B Flat Major.
Sources: Trinity Hymnal (Philadelphia: Great Commission Publications, 1961), #714; Hymns of Worship and Remembrance (Belle Chasse, LA: Truth and Praise, Inc., 1950), #30 (only 3 verses); Hymns of Truth and Praise (Belle Chasse, LA: Truth and Praise, Inc., 1971), #49. According to Hymnary.org at http://www.hymnary.org/hymn/TH/547 [accessed 18 JAn 2011], this hymn is #547 in the 1990 edition of Trinity Hymnal.
Audio of the tune is available at: Cyber Hymnal at http://www.cyberhymnal.org/htm/n/e/w/newsong.htm [accessed 26 June 2010], and Trinity Hymnal on Orthodox Presbyterian Church at http://opc.org/hymn.html?hymn_id=834 [accessed 18 JAN 2011].
“When Daniel Whittle and Philip Bliss conducted a six-week campaign in Detroit, Michigan, they stayed in Pierson’s home. Pierson gave Bliss these words and was impressed that Bliss “withdrew for a season of prayer before composing the music.” CyberHymnal at http://www.cyberhymnal.org/htm/n/e/w/newsong.htm [accessed 26 June 2010].
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.
Revelation 1:5-6
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.
Revelation 14:3
With harps and with viols, there stand a great throng
In the presence of Jesus, and sing this new song:
[Refrain]
Unto him who hath loved us and washed us from sin,
Unto him be the glory for ever. Amen.
All these once were sinners, defiled in his sight,
Now arrayed in pure garments in praise they unite:
[Refrain]
Unto him who hath loved us and washed us from sin,
Unto him be the glory for ever. Amen.
He maketh the rebel a priest and a king,
He hath bought us and taught us this new song to sing:
[Refrain]
Unto him who hath loved us and washed us from sin,
Unto him be the glory for ever. Amen.
How helpless and hopeless we sinners had been,
If he never had loved us till cleansed from our sin:
[Refrain]
Unto him who hath loved us and washed us from sin,
Unto him be the glory for ever. Amen.
Aloud in his praises our voices shall ring,
So that others believing, this new song shall sing:
[Refrain]
Unto him who hath loved us and washed us from sin,
Unto him be the glory for ever. Amen.
Author: Arthur T. Pierson (1837-1911);
Composer: Philip P. Bliss;
Tune name: Harps and Viols, also The New Song,
Meter: 6.5.7.5.ref., also 11.12.12.12;
Key: B Flat Major.
Sources: Trinity Hymnal (Philadelphia: Great Commission Publications, 1961), #714; Hymns of Worship and Remembrance (Belle Chasse, LA: Truth and Praise, Inc., 1950), #30 (only 3 verses); Hymns of Truth and Praise (Belle Chasse, LA: Truth and Praise, Inc., 1971), #49. According to Hymnary.org at http://www.hymnary.org/hymn/TH/547 [accessed 18 JAn 2011], this hymn is #547 in the 1990 edition of Trinity Hymnal.
Audio of the tune is available at: Cyber Hymnal at http://www.cyberhymnal.org/htm/n/e/w/newsong.htm [accessed 26 June 2010], and Trinity Hymnal on Orthodox Presbyterian Church at http://opc.org/hymn.html?hymn_id=834 [accessed 18 JAN 2011].
“When Daniel Whittle and Philip Bliss conducted a six-week campaign in Detroit, Michigan, they stayed in Pierson’s home. Pierson gave Bliss these words and was impressed that Bliss “withdrew for a season of prayer before composing the music.” CyberHymnal at http://www.cyberhymnal.org/htm/n/e/w/newsong.htm [accessed 26 June 2010].
Monday, January 17, 2011
HERE IS LOVE
Wayside Gospel Chapel is indebted to David Morris for bringing this hymn to our attention!
Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.
1 John 3:1
Herein is love, not that we loved God, but that he loved us,
and sent his Son to be the propitiation for our sins.
1 John 4:10
Here is love, vast as the ocean,
Lovingkindness as the flood,
When the Prince of Life, our Ransom,
Shed for us His precious blood.
Who His love will not remember?
Who can cease to sing His praise?
He can never be forgotten,
Throughout Heav’n’s eternal days.
On the mount of crucifixion,
Fountains opened deep and wide;
Through the floodgates of God’s mercy
Flowed a vast and gracious tide.
Grace and love, like mighty rivers,
Poured incessant from above,
And Heav’n’s peace and perfect justice
Kissed a guilty world in love.
Let me all Thy love accepting,
Love Thee, ever all my days;
Let me seek Thy kingdom only
And my life be to Thy praise;
Thou alone shalt be my glory,
Nothing in the world I see.
Thou hast cleansed and sanctified me,
Thou Thyself hast set me free.
In Thy truth Thou dost direct me
By Thy Spirit through Thy Word;
And Thy grace my need is meeting,
As I trust in Thee, my Lord.
Of Thy fullness Thou art pouring
Thy great love and power on me,
Without measure, full and boundless,
Drawing out my heart to Thee.
Information:
Original Welsh title: DYMA CARIAD FEL Y MOROEDD.
Known as “the love song of the Welsh Revival”, and “the great anthem of the Welsh Revival of 1904”.
Words: William Rees (Gwilym Hiraethog,1802-1883), verses 1-2; William Williams possibly wrote verses 3-4; trans. from Welsh to English by William Edwards, "The Baptist Book of Praise" (1900).
Music: Robert Lowry, 1876.
Sources:
Cyber Hymmal at www.cyberhymnal.org/htm/h/e/herelove.htm [accessed 16 SEP 2010].
Hymnary.org at http://www.hymnary.org/node/6308 [accessed 16 SEP 2010].
For beautiful renditions of this hymns see the following:
Huw Priday during the Welsh Revival Centenary Celebrations in the Cardiff International Arena, Cardiff, Wales (November, 2004) at http://www.youtube.com/watch?v=APrUPPC8bFY&feature=related [accessed 16 SEP 2010].
Katherine Jenkins leads the Morriston Tabernacle Chapel congregation at http://www.youtube.com/watch?v=GpEaflHQbwI&feature=related [accessed 16 SEP 2010].
The Three Northwoods Tenors at the Northwoods Hymn Festival, Minocqua, Wisconsin (2009) at http://www.youtube.com/watch?v=4hdZ-g6ngaE&feature=related [accessed 16 SEP 2010].
Robin Mark at http://www.youtube.com/watch?v=qdYAPBLQMWA [accessed 16 SEP 2010].
Matt Redman at http://www.youtube.com/watch?v=v8YOPj5TnUM&feature=related
and http://www.youtube.com/watch?v=uxWumdXi5sc&feature=related [accessed 16 SEP 2010].
Michael O’Dwyer at http://www.youtube.com/watch?v=0prKM_zOPP4&feature=related [accessed 16 SEP 2010].
Also see http://www.youtube.com/watch?v=JomY7ErToTo&feature=related [accessed 16 SEP 2010].
Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.
1 John 3:1
Herein is love, not that we loved God, but that he loved us,
and sent his Son to be the propitiation for our sins.
1 John 4:10
Here is love, vast as the ocean,
Lovingkindness as the flood,
When the Prince of Life, our Ransom,
Shed for us His precious blood.
Who His love will not remember?
Who can cease to sing His praise?
He can never be forgotten,
Throughout Heav’n’s eternal days.
On the mount of crucifixion,
Fountains opened deep and wide;
Through the floodgates of God’s mercy
Flowed a vast and gracious tide.
Grace and love, like mighty rivers,
Poured incessant from above,
And Heav’n’s peace and perfect justice
Kissed a guilty world in love.
Let me all Thy love accepting,
Love Thee, ever all my days;
Let me seek Thy kingdom only
And my life be to Thy praise;
Thou alone shalt be my glory,
Nothing in the world I see.
Thou hast cleansed and sanctified me,
Thou Thyself hast set me free.
In Thy truth Thou dost direct me
By Thy Spirit through Thy Word;
And Thy grace my need is meeting,
As I trust in Thee, my Lord.
Of Thy fullness Thou art pouring
Thy great love and power on me,
Without measure, full and boundless,
Drawing out my heart to Thee.
Information:
Original Welsh title: DYMA CARIAD FEL Y MOROEDD.
Known as “the love song of the Welsh Revival”, and “the great anthem of the Welsh Revival of 1904”.
Words: William Rees (Gwilym Hiraethog,1802-1883), verses 1-2; William Williams possibly wrote verses 3-4; trans. from Welsh to English by William Edwards, "The Baptist Book of Praise" (1900).
Music: Robert Lowry, 1876.
Sources:
Cyber Hymmal at www.cyberhymnal.org/htm/h/e/herelove.htm [accessed 16 SEP 2010].
Hymnary.org at http://www.hymnary.org/node/6308 [accessed 16 SEP 2010].
For beautiful renditions of this hymns see the following:
Huw Priday during the Welsh Revival Centenary Celebrations in the Cardiff International Arena, Cardiff, Wales (November, 2004) at http://www.youtube.com/watch?v=APrUPPC8bFY&feature=related [accessed 16 SEP 2010].
Katherine Jenkins leads the Morriston Tabernacle Chapel congregation at http://www.youtube.com/watch?v=GpEaflHQbwI&feature=related [accessed 16 SEP 2010].
The Three Northwoods Tenors at the Northwoods Hymn Festival, Minocqua, Wisconsin (2009) at http://www.youtube.com/watch?v=4hdZ-g6ngaE&feature=related [accessed 16 SEP 2010].
Robin Mark at http://www.youtube.com/watch?v=qdYAPBLQMWA [accessed 16 SEP 2010].
Matt Redman at http://www.youtube.com/watch?v=v8YOPj5TnUM&feature=related
and http://www.youtube.com/watch?v=uxWumdXi5sc&feature=related [accessed 16 SEP 2010].
Michael O’Dwyer at http://www.youtube.com/watch?v=0prKM_zOPP4&feature=related [accessed 16 SEP 2010].
Also see http://www.youtube.com/watch?v=JomY7ErToTo&feature=related [accessed 16 SEP 2010].
Friday, January 14, 2011
Philadelphia Conference on Reformed Theology 2011
Children of God: Adopted into the Father's Love
“If the love of a father will not make a child delight in him, what will?” John Owen
Speakers
Joel Beeke (All)
Steve Lawson (All)
Al Martin (OR)
Richard Phillips (All)
Derek Thomas (MI, SC)
David Wells (SC, PA)
Locations
Portland, OR
February 25-27, 2011
Estacada Christian Church
29101 SE Eagle Creek Rd.
Estacada, OR 97023
Grand Rapids, MI
March 18-20, 2011
Byron Center First Christian Reformed Church
2450 85th Street S.W.
Byron Center, MI 49315
Greenville, SC
April 1-3, 2011
Second Presbyterian Church
105 River Street
Greenville, SC 29601
Philadelphia, PA
April 29 - May 1, 2011
Tenth Presbyterian Church
1701 Delancey Street
Philadelphia, PA 19103
Source: Alliance of Confessing Evangelicals at http://www.alliancenet.org/CC_Content_Page/0,,PTID307086_CHID811018_CIID,02011.html [accessed 14 JAN 2010].
“If the love of a father will not make a child delight in him, what will?” John Owen
Speakers
Joel Beeke (All)
Steve Lawson (All)
Al Martin (OR)
Richard Phillips (All)
Derek Thomas (MI, SC)
David Wells (SC, PA)
Locations
Portland, OR
February 25-27, 2011
Estacada Christian Church
29101 SE Eagle Creek Rd.
Estacada, OR 97023
Grand Rapids, MI
March 18-20, 2011
Byron Center First Christian Reformed Church
2450 85th Street S.W.
Byron Center, MI 49315
Greenville, SC
April 1-3, 2011
Second Presbyterian Church
105 River Street
Greenville, SC 29601
Philadelphia, PA
April 29 - May 1, 2011
Tenth Presbyterian Church
1701 Delancey Street
Philadelphia, PA 19103
Source: Alliance of Confessing Evangelicals at http://www.alliancenet.org/CC_Content_Page/0,,PTID307086_CHID811018_CIID,02011.html [accessed 14 JAN 2010].
John Bunyan Conference
"The 2011 John Bunyan Conference is scheduled for May 2,3 and 4 in Lewisburg, PA.
Mark your calendars now!
Details to follow in upcoming issues of Sound of Grace.
A Brief Introduction
The John Bunyan Conference began under the direction of evangelist John Reisinger as a gathering for pastors and teachers with the purpose of studying together the various issues that are faced in the ministry of Christ. In 2008 the conference returned to Lewisburg, PA."
Source: Sound of Grace at
http://www.soundofgrace.com/johnbunyanconference.htm [accessed 14 JAN 2011].
Mark your calendars now!
Details to follow in upcoming issues of Sound of Grace.
A Brief Introduction
The John Bunyan Conference began under the direction of evangelist John Reisinger as a gathering for pastors and teachers with the purpose of studying together the various issues that are faced in the ministry of Christ. In 2008 the conference returned to Lewisburg, PA."
Source: Sound of Grace at
http://www.soundofgrace.com/johnbunyanconference.htm [accessed 14 JAN 2011].
The Three Other Crucifixions of Galatians
Introduction:
The Crucifixion of Christ
Galatians 3:1 –
O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?
The Crucifixion of the Two Thieves
Matthew 27:38 –
Then were there two thieves crucified with him, one on the right hand, and another on the left.
Mark 15:32 –
Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.
Luke 23:33 –
And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.
John 19:18 –
Where they crucified him, and two others with him, on either side one, and Jesus in the midst.
1. The Crucifixion of the Christian - Galatians 2:20
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.
Notice that the verb in this case is passive. The subject is unexpressed.
Notice also that in this case alone of “the three other crucifixions” do we find that which is crucified surviving on the other side of the tomb in resurrection. That is not true of either of the next two crucifixions.
2. The Crucifixion of the Flesh - Galatians 5:24
And they that are Christ's have crucified the flesh with the affections and lusts.
Cp. Romans 6:6 - Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
Notice the subject in this case is the Christian – the Christian is the Crucifier.
3. The Crucifixion of the World - Galatians 6:14
But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.
Notice the difference here – the subject is Christ – He is the Crucifier in this case.
Notice also that three crucifixions are mentioned in this verse:
1) that of Christ - the cross of our Lord Jesus Christ,
2) that of the world - by whom the world is crucified unto me,
3) and that of the Christian - and I unto the world.
Sola Scriptura, Solo Christo, Soli Deo Gloria,
John T. "Jack" Jeffery
Pastor, Wayside Gospel Chapel
Greentown, PA
6 JUL 2010
The Crucifixion of Christ
Galatians 3:1 –
O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?
The Crucifixion of the Two Thieves
Matthew 27:38 –
Then were there two thieves crucified with him, one on the right hand, and another on the left.
Mark 15:32 –
Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.
Luke 23:33 –
And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.
John 19:18 –
Where they crucified him, and two others with him, on either side one, and Jesus in the midst.
1. The Crucifixion of the Christian - Galatians 2:20
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.
Notice that the verb in this case is passive. The subject is unexpressed.
Notice also that in this case alone of “the three other crucifixions” do we find that which is crucified surviving on the other side of the tomb in resurrection. That is not true of either of the next two crucifixions.
2. The Crucifixion of the Flesh - Galatians 5:24
And they that are Christ's have crucified the flesh with the affections and lusts.
Cp. Romans 6:6 - Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
Notice the subject in this case is the Christian – the Christian is the Crucifier.
3. The Crucifixion of the World - Galatians 6:14
But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.
Notice the difference here – the subject is Christ – He is the Crucifier in this case.
Notice also that three crucifixions are mentioned in this verse:
1) that of Christ - the cross of our Lord Jesus Christ,
2) that of the world - by whom the world is crucified unto me,
3) and that of the Christian - and I unto the world.
Sola Scriptura, Solo Christo, Soli Deo Gloria,
John T. "Jack" Jeffery
Pastor, Wayside Gospel Chapel
Greentown, PA
6 JUL 2010
The Centerpiece of the Scriptures - The Centrality of Christ
And he is the head of the body, the church:
who is the beginning, the firstborn from the dead;
that in all things he might have the preeminence.
Colossians 1:18
Call to Worship: Luke 24:44-48
Scripture Reading: Colossians 1
Introduction:
Today we are going to take a break from the series we have been involved in on 1 Corinthians. We are at a juncture between two major sections of that book, and before we begin considering chapters 12-14 I thought it would be a good time to direct our attention elsewhere. I very seldom preach topical messages, and though this sermon may seem topical in the way it is presented, I think you may understand that it does serve by way of exposition to answer the following question: “What is meant in Colossians 1:18 by the words, “that in all things he might have the preeminence”?
I was provoked to consider this subject by the following article:
Ken Langley, "When Christ Replaces God at the Center of Preaching", Journal of the Evangelical Homiletics Society 9:1 (March 2009), pp. 53-84.
My response to the premise of this article is preliminary so some overlap in the points may be noted, and some refining could no doubt be done. Other points could be made, and the points themselves could certainly be expanded further.
My purpose in bringing this to your attention today is to reinforce something you should already know. This should have a direct bearing on our ministries, our worship, and our lives while we await the return of our Lord.
1. The Revelation of the Son is Central in the Scriptures and should be Central in our Testimony
To know Christ is to know the Father
To see Christ is to see the Father
John 8:19 - Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.
John 10:37-38 - [37] If I do not the works of my Father, believe me not. [38] But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.
John 14:6-11 - [6] Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. [7] If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. [8] Philip saith unto him, Lord, shew us the Father, and it sufficeth us. [9] Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? [10] Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. [11] Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.
Is the revelation of Jesus Christ central in your testimony?
2. The Exposition of the Son is Central in the Scriptures and should be Central in our Exposition
The Scriptures must be Expounded concerning and are Fulfilled by Christ
The Scriptures are to be Preached in His Name by His Witnesses
Luke 24:25-27 - [25] Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: [26] Ought not Christ to have suffered these things, and to enter into his glory? [27] And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.
Luke 24:44-48 - [44] And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. [45] Then opened he their understanding, that they might understand the scriptures, [46] And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: [47] And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. [48] And ye are witnesses of these things.
Are you seeing Christ in all the Scriptures, and speaking His Word in His Name to others so that they may see Him as well?
3. The Preaching of the Son is Central in the Scriptures and should be Central in our Preaching
The Power and Wisdom of God is Christ Crucified
The Testimony of God is Christ Crucified
1 Cor. 1:23-24 - [23] But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; [24] But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
1 Cor. 2:1-2 - [1] And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. [2] For I determined not to know any thing among you, save Jesus Christ, and him crucified.
Are you experiencing the power of God based on the crucifixion of Jesus Christ?
Do you appreciate the wisdom of God in the crucifixion of Jesus Christ?
As you minister the Word of God is Christ crucified at the center of our message?
4. The Worship of the Son is Central in the Scriptures and should be Central in our Worship
The Father is honored when the Son is honored
The Father is glorified when the Son is confessed
John 5:23 - That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.
Phil. 2:9-11 - [9] Wherefore God also hath highly exalted him, and given him a name which is above every name: [10] That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; [11] And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
Eph. 2:18 - For through him we both have access by one Spirit unto the Father.
Heb. 1:6 - And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
Do you honor the Son in your worship?
Do you honor the Son in your confession?
Conclusion:
It is utterly and certainly Biblically impossible for Christ to "replace God at the center of preaching", or for God to be preached where Christ is not the center!
See "The Catechism of the Couplets of Christ", in Answers to Questions (blog post 21 APR 2010) on Wayside Gospel Chapel at http://waysidegospelchapel.blogspot.com/2010/04/answers-to-questions.html.
[Sermon preached by Pastor John T. "Jack" Jeffery at Wayside Gospel Chapel, Greentown, PA on July 25, 2010.]
who is the beginning, the firstborn from the dead;
that in all things he might have the preeminence.
Colossians 1:18
Call to Worship: Luke 24:44-48
Scripture Reading: Colossians 1
Introduction:
Today we are going to take a break from the series we have been involved in on 1 Corinthians. We are at a juncture between two major sections of that book, and before we begin considering chapters 12-14 I thought it would be a good time to direct our attention elsewhere. I very seldom preach topical messages, and though this sermon may seem topical in the way it is presented, I think you may understand that it does serve by way of exposition to answer the following question: “What is meant in Colossians 1:18 by the words, “that in all things he might have the preeminence”?
I was provoked to consider this subject by the following article:
Ken Langley, "When Christ Replaces God at the Center of Preaching", Journal of the Evangelical Homiletics Society 9:1 (March 2009), pp. 53-84.
My response to the premise of this article is preliminary so some overlap in the points may be noted, and some refining could no doubt be done. Other points could be made, and the points themselves could certainly be expanded further.
My purpose in bringing this to your attention today is to reinforce something you should already know. This should have a direct bearing on our ministries, our worship, and our lives while we await the return of our Lord.
1. The Revelation of the Son is Central in the Scriptures and should be Central in our Testimony
To know Christ is to know the Father
To see Christ is to see the Father
John 8:19 - Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also.
John 10:37-38 - [37] If I do not the works of my Father, believe me not. [38] But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.
John 14:6-11 - [6] Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. [7] If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. [8] Philip saith unto him, Lord, shew us the Father, and it sufficeth us. [9] Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? [10] Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. [11] Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.
Is the revelation of Jesus Christ central in your testimony?
2. The Exposition of the Son is Central in the Scriptures and should be Central in our Exposition
The Scriptures must be Expounded concerning and are Fulfilled by Christ
The Scriptures are to be Preached in His Name by His Witnesses
Luke 24:25-27 - [25] Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: [26] Ought not Christ to have suffered these things, and to enter into his glory? [27] And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.
Luke 24:44-48 - [44] And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. [45] Then opened he their understanding, that they might understand the scriptures, [46] And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: [47] And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. [48] And ye are witnesses of these things.
Are you seeing Christ in all the Scriptures, and speaking His Word in His Name to others so that they may see Him as well?
3. The Preaching of the Son is Central in the Scriptures and should be Central in our Preaching
The Power and Wisdom of God is Christ Crucified
The Testimony of God is Christ Crucified
1 Cor. 1:23-24 - [23] But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; [24] But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
1 Cor. 2:1-2 - [1] And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. [2] For I determined not to know any thing among you, save Jesus Christ, and him crucified.
Are you experiencing the power of God based on the crucifixion of Jesus Christ?
Do you appreciate the wisdom of God in the crucifixion of Jesus Christ?
As you minister the Word of God is Christ crucified at the center of our message?
4. The Worship of the Son is Central in the Scriptures and should be Central in our Worship
The Father is honored when the Son is honored
The Father is glorified when the Son is confessed
John 5:23 - That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.
Phil. 2:9-11 - [9] Wherefore God also hath highly exalted him, and given him a name which is above every name: [10] That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; [11] And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
Eph. 2:18 - For through him we both have access by one Spirit unto the Father.
Heb. 1:6 - And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
Do you honor the Son in your worship?
Do you honor the Son in your confession?
Conclusion:
It is utterly and certainly Biblically impossible for Christ to "replace God at the center of preaching", or for God to be preached where Christ is not the center!
See "The Catechism of the Couplets of Christ", in Answers to Questions (blog post 21 APR 2010) on Wayside Gospel Chapel at http://waysidegospelchapel.blogspot.com/2010/04/answers-to-questions.html.
[Sermon preached by Pastor John T. "Jack" Jeffery at Wayside Gospel Chapel, Greentown, PA on July 25, 2010.]
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