Author: Stan Cox
Sermon: Endurance
Speaker: Aaron Collier
Aaron uses the example of endurance bicycling to talk about what true endurance is, making application to the Christian’s life.
Gentle
The Greek word epieikes appears five times in the New Testament. The NKJV consistently translates the term “gentle,” (“gentleness” in Philippians 4:5). The KJV uses “gentle” for three of the five occurrences, but uses the term “moderation” in Philippians 4:5, and patient in 1 Timothy 3:3.
In 1 Timothy 3:3, the word is listed as a qualification to serve as an elder. In Philippians 4:5 and Titus 3:2 it is encouraged as a quality for all men. In James 3:17 it describes the wisdom that “is from above” along with other gracious characteristics.
The word is defined by Thayer: “1) seemingly, suitable; 2) equitable, fair, mild, gentle.” Interestingly, it is a word that is difficult to match in the English. One scholar uses the phrase “sweet reasonableness.” It seems that the idea includes a willingness to compromise regarding one’s own standing or rights in order to be humane or reasonable.
With regard to the eldership, it would require a man be willing to give consideration to particular circumstances in order to determine what an appropriate response would be. It would be an attribute able to heed Jude’s direction, “And on some have compassion, making a distinction; but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh” (Jude 22-23).
This type of gentleness must be present in an elder, but is needed and appropriate for every child of God.
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Sermon: Abomination
A discussion of what men believe are abominations, and what is an abomination to Almighty God. (Hint: They are often very different!)
Sermon: If I Am Lifted Up from the Earth
Lesson 30
Another discussion of Jesus’ words in John’s gospel. In the final week before Jesus’ betrayal, He intimates the manner of His death. (John 12:27-36).
Gender Blurring
The classic definition of gender is no longer considered a correct definition in our day. In the past, the word was used technically to differentiate between men and women. In this it was a synonym to the word sex. However, in the English language the word sex began to have an erotic connotation, thus it became common to use the word gender in polite discourse. For example, a form would request the information:
Gender: ___ Male ___ Female
No longer is this the case. Now, the common definition of the word is: “either of the two sexes (male and female), especially when considered with reference to social and cultural differences rather than biological ones. The term is also used more broadly to denote a range of identities that do not correspond to established ideas of male and female.
The Patternists: Building on the Sand
My grandson (2 years old) loves to have his Granna sing the wise man/foolish man song to him. Lately, each time he visits he goes directly to the giant LEGO blocks we have for the grandkids to play with, to get Granna to build a “house” for him to demolish when she gets to the words, “And the foolish man’s house went, SPLAT!” (Giggle, giggle, then do it all again).
Jesus’ words in Matthew 7:24-27, paraphrased in the song, teach significant truths that both children and adults need to learn. Consider what Jesus said:
“Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: 25 and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock. 26 But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: 27 and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall.”
Not Greedy for Money
The phrase “not greedy for money” is found three times in the New Testament. Each time it is used as a qualification, either for an elder (1 Timothy 3:3; Titus 1:7) or for a deacon (1 Timothy 3:8). It is the Greek phrase, me aischrokerdes. A derivative of this phrase, mede aischrokerdos, is found in 1 Peter 5:2, and is translated “not for dishonest gain.” It again references the eldership, indicating that this should not be the motivation for an elder taking the work.
The phrase is very well defined. It would be inappropriate to put a man in the office of elder who would be tempted to use that office as a means of gain. Service as an elder or a deacon is to be a selfless act. It’s purpose is to help others, not further self-interests.
One who is greedy for gain (filthy lucre, KJV) is exhibiting a worldly character, not a godly one. Remember Paul’s words, “For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows” (1 Timothy 6:10). Instead, children of God recognize, “godliness with contentment is great gain” (6:6).
Paul accuses those who suppose that “godliness is a means of gain” to be “men of corrupt minds and destitute of the truth” (6:5). Such men are worthy of a withdrawal of fellowship (cf. 6:5), not an appointment to such an important spiritual position. “And having food and clothing, with these we shall be content” (6:8).
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Sermon: The Humbling of Kings
A discussion of kings Nebuchadnezzar, Belshazzar and Darius when they witness the power of Jehovah God. (Daniel 2-6)
Sermon: Psalm 80
Preacher: Justin Carrell.
This analysis of Psalm 80 emphasizes the Psalmists appeal to God for forgiveness and renewal.
Practical Christian Attributes
The apostle Peter promised that the adding of various attributes to our faith will preclude us being “barren [or] unfruitful in the knowledge of our Lord Jesus Christ.” In fact, “you will never stumble; for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ” (2 Peter 1:8,10-11).
We might ask why are these attributes key? It is because they equip us to act and to be the type of people who please God. They direct us in the paths of righteousness! This is especially true in our interactions with others. Remember, the two great commandments are to love God and love your neighbor (cf. Matthew 22:37-40). If we keep the necessity of love for God and man at the forefront of our thinking, it is easy to see why Peter would call for these qualities to be present in our lives.
The Patternists: Instrumental Music in Worship
Our objection to the use of mechanical instruments of music in Christian worship is a simple one. No authority for the practice is found for it in the New Testament. We do not deny that is was present in the worship offered to God by the Jews under the Old Covenant. Nor do we deny that there is a reference to instruments in heaven, as found in the book of Revelation.
It is simply that Christian worship must follow the pattern that God has given for it! There is no command in the New Testament for Christians to worship Him with instruments. There is no example of Christians worshipping God with musical instruments. There is no intimation whatsoever in the New Testament that God either requires or accepts such worship to Him.
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Not Violent
The New King James version renders one of the qualifications of elder to be “not violent” (1 Timothy 3:3; Titus 1:7). The phrase consists of two Greek words: me, meaning no or not, and plektes.
The word plektes only occurs in these two places in the New Testament. The phrase is translated “no striker” in the King James Version. There is a similar term also given as one of the qualifications in Paul’s list, translated in the KJV as “not a brawler.” There would seem to be little difference between “no striker” and “not a brawler.” The NKJV tries to make a more obvious distinction by translating the two terms: “not violent” and “not quarrelsome.”
Many Greek scholars agree with the distinction shown in the NKJV, believing the second term to have had, (at the time of Paul’s writing), an emphasis on arguing rather than physical violence.
So, the word plektes seems to have, in Paul’s writing, a reference to physical violence. It is obvious that an elder should not be a man to raise his fists at provocation. In fact, no Christian should be physically violent with others. Consider Jesus’ words in Matthew 5:39, “But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also.”
It is sad that violence is common to many men. It is pervasive in our society. However, it has no place in the life of a Christian, whose life is one of peace. It certainly can’t characterize a man who serves as an overseer of God’s people.
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A Pauline Privilege?
Some have argued that 1 Corinthians 7:15 gives a Christian justification for marrying again, after a divorce from an unbelieving spouse. The passage says, “But if the unbeliever departs, let him depart; a brother or a sister is not under bondage in such cases. But God has called us to peace.” You will notice that there is no explicit mention of remarriage in the text. Proponents claim that the phrase “not under bondage” implies that remarriage is possible. The reasoning is that God establishes the marriage bond. If God dissolves that bond (“not under bondage”) then the believer is free to remarry. This is often referred to as the Pauline privilege. Is this what the passage teaches?
The Patternists: Paul – A Simple Apostle
Question: Who was the most educated apostle among Jesus’ chosen men? We know that Peter, Andrew, James and John were simple fishermen in Galilee. Matthew was a tax collector, typically indicating some business acumen. Little is known from scripture about the other seven men’s educational background.
An interesting statement is made about Peter and John after their arrest for teaching “in Jesus the resurrection from the dead” (Acts 4:2). Luke records Peter’s address to the Sanhedrin, and the response of the assembly, “Now when they saw the boldness of Peter and John, and perceived that they were uneducated and untrained men, they marveled. And they realized that they had been with Jesus” (4:13).
Not Given to Wine
The phrase “not given to wine” appears twice in the New Testament, both times as a qualification for elder (1 Timothy 3:3; Titus 1:7). There are two words in the Greek (me — not), an expression of absolute denial; and (paroinos — given to wine), a combination word. The first part (par) indicates nearness to or in the vicinity of. The second part (oinos) references wine — in this case fermented wine.
The meaning is simple. An elder is not to be in the company of alcohol. It should not be his practice to be around, to linger, or to be consuming alcohol.
This is certainly good advice for every Christian. The use of intoxicants indicates a severe lack of spiritual maturity. As Peter indicated in first epistle, “For we have spent enough of our past lifetime in doing the will of the Gentiles—when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries” (1 Peter 4:3). You will note that the illicit practices of the Gentiles that Peter calls for us to give up include interaction with alcohol to every degree, from drunkenness to social drinking (“drinking parties“).
Remember these words from a book of wisdom, “Do not look on the wine when it is red, when it sparkles in the cup, when it swirls around smoothly; 32 At the last it bites like a serpent, and stings like a viper” (Proverbs 23:31-32). The worldly act foolishly every day, imbibing in self-destructive intoxicants. The Christian needs to be wiser in his walk.
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