"For as the sufferings of Christ abound in us, so our consolation also
aboundeth by Christ."
- 2 Corinthians 1:5
There is a blessed proportion. The Ruler of Providence bears a pair of
scales-in this side he puts his people's trials, and in that he puts their
consolations. When the scale of trial is nearly empty, you will always
find the scale of consolation in nearly the same condition; and when the
scale of trials is full, you will find the scale of consolation just as
heavy. When the black clouds gather most, the light is the more brightly
revealed to us. When the night lowers and the tempest is coming on, the
Heavenly Captain is always closest to his crew. It is a blessed thing,
that when we are most cast down, then it is that we are most lifted up by
the consolations of the Spirit. One reason is, because trials make more
room for consolation. Great hearts can only be made by great troubles. The
spade of trouble digs the reservoir of comfort deeper, and makes more room
for consolation. --Spurgeon Feb 12 AM
Saturday, February 14, 2009
Wednesday, February 11, 2009
Jesus Throws Down... a Gauntlet
It is important to put this journey (in Mark 11) to Jerusalem into its historical and theological context.
Jesus and his
disciples were not the only ones headed to Jerusalem at this time. Jewish pilgrims from all over Israel
would have been making the same journey so as to get to Jerusalem in time to celebrate the Passover.
The roads and inns would have been crowded. There can be no question that Jesus picked this time to
enter the city because he was the true Passover lamb, that one to whom the entire national celebration
pointed. Yes, Jesus could have also chosen to enter the city quietly. He could have entered the city
during some other time of year. Instead, Jesus allows the people join his procession into the city and he
allows them to chant “Hosanna” in reference to him. Jesus willingly receives the adulation of the crowds
who saw in this day the fulfillment of everything promised to Israel in the Old Testament.
This was truly a day, then, in which events of biblical proportions were unfolding before their very eyes.
This is why it is so important to understand the fact that Jesus’ actions constituted a blatant public act
which effectively throw[s] down the gauntlet to the Jerusalem authorities and force[s] them to respond.
Mark does not describe a Jesus who sees these events as an opportunity which he can use to his
advantage. Rather, Jesus is directing all of these things, bringing them to their appointed ends, since this all points to him and to the events of this day. Jesus is the Lord of history. He is not an opportunist, taking advantage of the circumstances at hand.
Jesus picks this time and this means of entering the city
because these things find their meaning only in him. Jesus allows the adulation of the crowds because he
is Israel’s Messiah and because Scripture must be fulfilled. --Kim Riddlebarger
Jesus and his
disciples were not the only ones headed to Jerusalem at this time. Jewish pilgrims from all over Israel
would have been making the same journey so as to get to Jerusalem in time to celebrate the Passover.
The roads and inns would have been crowded. There can be no question that Jesus picked this time to
enter the city because he was the true Passover lamb, that one to whom the entire national celebration
pointed. Yes, Jesus could have also chosen to enter the city quietly. He could have entered the city
during some other time of year. Instead, Jesus allows the people join his procession into the city and he
allows them to chant “Hosanna” in reference to him. Jesus willingly receives the adulation of the crowds
who saw in this day the fulfillment of everything promised to Israel in the Old Testament.
This was truly a day, then, in which events of biblical proportions were unfolding before their very eyes.
This is why it is so important to understand the fact that Jesus’ actions constituted a blatant public act
which effectively throw[s] down the gauntlet to the Jerusalem authorities and force[s] them to respond.
Mark does not describe a Jesus who sees these events as an opportunity which he can use to his
advantage. Rather, Jesus is directing all of these things, bringing them to their appointed ends, since this all points to him and to the events of this day. Jesus is the Lord of history. He is not an opportunist, taking advantage of the circumstances at hand.
Jesus picks this time and this means of entering the city
because these things find their meaning only in him. Jesus allows the adulation of the crowds because he
is Israel’s Messiah and because Scripture must be fulfilled. --Kim Riddlebarger
Faith-Promise Pledging Sunday!
Don't forget that Sunday you have the opportunity to help us reach (or exceed?!) the goal of 10,000 new dollars given during the next 12 months. The money will be given to 3 specific mission works:
--Mexico Deaf School, Is.55 ministries..... John and Kathy CLow
--Brittany French, Mission to the World Ukraine project
--West Jacksonville church plant
Pray, talk, and come prepared to pledge.
Reminder: There has already been over $2,000 pledged!
--Mexico Deaf School, Is.55 ministries..... John and Kathy CLow
--Brittany French, Mission to the World Ukraine project
--West Jacksonville church plant
Pray, talk, and come prepared to pledge.
Reminder: There has already been over $2,000 pledged!
THE KING OFFERS FORGIVENESS (11:22-25)
These verses are often taken out of context in order to teach a particular view of prayer e.g. “if you have enough faith
then you can make amazing, miraculous things happen. If you pray for them and they don’t happen then either you
don’t have enough faith or there is unforgiven sin in your life”. This is pastorally disastrous and leads to despairing,
disillusioned Christians!
The passage is not a general piece of teaching on the nature of prayer. In it’s context it must be to do with deliverance
from the judgement which Jesus has just proclaimed on unbelieving Israel. Peter’s exclamation in v.21 as he sees the
withered fig tree elicits the response of Jesus in v.22, “Have faith in God”. We’ve seen already in Mark that faith is the
way to enter the kingdom (2:5, 4:40, 5:34, 36, 9:23, 10:52) and lack of faith in Jesus is the way to be kept out (10:2122).
Therefore, the encouragement to Peter to have faith in God must be the way to avoid the judgement, to be part of
the coming kingdom of our father David (11:10).
Left to ourselves it is impossible to enter the kingdom (10:23) but with faith in God it is possible for the impossible to
happen mountains
can be thrown into the sea (v.23). Hence, faith in God will result in God delivering you if you ask
him too (v.23).
Jesus continues with the subject of prayer in v.24. We’ve heard him teach about prayer before in Mark 9:1429.
There
it reflected a total dependence on Jesus which was exemplified by the man in v.2324.
Notice there too Jesus said, “All
things are possible for one who believes” (9:23). Again, this incident was read a s exemplifying spiritual deliverance
(9:26) from the terrible state human beings find themselves in. So, the prayer Jesus refers to in 11:24 is prayer faithful
prayer for deliverance.
This faithful prayer for deliverance will mean that we admit we are sinners in need of forgiveness and forgive others (cf.
9:50b).
These verses are often taken out of context in order to teach a particular view of prayer e.g. “if you have enough faith
then you can make amazing, miraculous things happen. If you pray for them and they don’t happen then either you
don’t have enough faith or there is unforgiven sin in your life”. This is pastorally disastrous and leads to despairing,
disillusioned Christians!
The passage is not a general piece of teaching on the nature of prayer. In it’s context it must be to do with deliverance
from the judgement which Jesus has just proclaimed on unbelieving Israel. Peter’s exclamation in v.21 as he sees the
withered fig tree elicits the response of Jesus in v.22, “Have faith in God”. We’ve seen already in Mark that faith is the
way to enter the kingdom (2:5, 4:40, 5:34, 36, 9:23, 10:52) and lack of faith in Jesus is the way to be kept out (10:2122).
Therefore, the encouragement to Peter to have faith in God must be the way to avoid the judgement, to be part of
the coming kingdom of our father David (11:10).
Left to ourselves it is impossible to enter the kingdom (10:23) but with faith in God it is possible for the impossible to
happen mountains
can be thrown into the sea (v.23). Hence, faith in God will result in God delivering you if you ask
him too (v.23).
Jesus continues with the subject of prayer in v.24. We’ve heard him teach about prayer before in Mark 9:1429.
There
it reflected a total dependence on Jesus which was exemplified by the man in v.2324.
Notice there too Jesus said, “All
things are possible for one who believes” (9:23). Again, this incident was read a s exemplifying spiritual deliverance
(9:26) from the terrible state human beings find themselves in. So, the prayer Jesus refers to in 11:24 is prayer faithful
prayer for deliverance.
This faithful prayer for deliverance will mean that we admit we are sinners in need of forgiveness and forgive others (cf.
9:50b).
Tuesday, February 10, 2009
What's Up With Jesus and the Fig Tree
THE KING JUDGES THE TEMPLE (11:12-21)
Mark now structures his material with a ‘sandwich’ which is typical of his style (cf. 3:20-35).
The material in the middle of the sandwich (in this case the cleansing of the temple in v.1519)
interprets and is interpreted by the material which surrounds it (in this case the cursing of the fig tree in v.12-14 and v.2021).
Jesus is not behaving like a spoiled brat in v.1214.
He is deliberately showing his disciples the state of Israel and what
will happen to her. In the OT God looked for fruit from the fig tree of Israel (Hos 9:10, Micah 7:16). Jesus sees leaves on the tree which would usually indicate fruit but he finds none so curses the tree. (Notice Mark makes much of the fact that the disciples ‘heard it’ v.14b remember
the importance of listening to Jesus 9:7?). He will return to the meaning of
the cursed fig tree in v.20ff but it seems that it is to do with the cursing of old Israel.
The incident in the temple which immediately follows makes that clear. Jesus enters Jerusalem, the focal point of Jewish life and heads straight to the temple, the focal point of religious life. This was the symbolic dwelling place of God on earth where sacrifices and prayers were offered to God. The money changing and pigeon selling activity was not wrong in and of itself. Atonement money had to be paid in a specific temple coinage (Cf. Ex 30:1116)
and birds were prescribed as offerings for sin and uncleanness (Lev 5:7,
12:6,8, 14:22). It was easier to buy already approved birds in the temple courts than to buy them outside and risk having them rejected.
So, the problem is not temple commerce. The problem is that these things were leaves where God was looking for fruit. The temple has ceased to be a house of prayer in
v.17 Jesus quotes from Jeremiah 7:11. Jeremiah 7 paints a
picture of a people who were using the temple as a guarantee of their safety (Jer 7:4) ye were neglecting the serious issues of life. They were oppressing the poor and worshipping other gods (Jer 7:56); like the Exodus generation they
were making their offerings but refusing to obey God (Jer 7:2124); like all the successive generations of Israel since they were refusing to listen to the words of the prophets (Jer 7:2526
cf. Mark 12:112).
This is a generation of God’s wrath (Jer 7:29) and hence Jesus curses them.
The chief priests and scribes confirm this analysis since they are looking for a way to destroy him (v.18). Even the crowd who are astonished at his teaching will eventually turn against him (15:11ff).
The next day they see the fig tree again and Peter ‘remembers’ and points out that it has withered. This gives Jesus an opportunity to teach more.
--St. Helen's Church Study Guide
And it’s as though Jesus is pronouncing now a curse, or at least pronouncing the beginning of the end for the very temple and its sacrifices; as though this is some kind of enacted parable for what actually will become true: that the days of the temple and the days of the sacrifices of lambs and of blood that is slain on these altars (of which we sang in a rendition of a hymn by Isaac Watts at the beginning of our prayer meeting this evening)...that those days are numbered because the true Israel has come, the true sacrifice is here, the Lamb of God is here to be slain. --Derek Thomas
Mark now structures his material with a ‘sandwich’ which is typical of his style (cf. 3:20-35).
The material in the middle of the sandwich (in this case the cleansing of the temple in v.1519)
interprets and is interpreted by the material which surrounds it (in this case the cursing of the fig tree in v.12-14 and v.2021).
Jesus is not behaving like a spoiled brat in v.1214.
He is deliberately showing his disciples the state of Israel and what
will happen to her. In the OT God looked for fruit from the fig tree of Israel (Hos 9:10, Micah 7:16). Jesus sees leaves on the tree which would usually indicate fruit but he finds none so curses the tree. (Notice Mark makes much of the fact that the disciples ‘heard it’ v.14b remember
the importance of listening to Jesus 9:7?). He will return to the meaning of
the cursed fig tree in v.20ff but it seems that it is to do with the cursing of old Israel.
The incident in the temple which immediately follows makes that clear. Jesus enters Jerusalem, the focal point of Jewish life and heads straight to the temple, the focal point of religious life. This was the symbolic dwelling place of God on earth where sacrifices and prayers were offered to God. The money changing and pigeon selling activity was not wrong in and of itself. Atonement money had to be paid in a specific temple coinage (Cf. Ex 30:1116)
and birds were prescribed as offerings for sin and uncleanness (Lev 5:7,
12:6,8, 14:22). It was easier to buy already approved birds in the temple courts than to buy them outside and risk having them rejected.
So, the problem is not temple commerce. The problem is that these things were leaves where God was looking for fruit. The temple has ceased to be a house of prayer in
v.17 Jesus quotes from Jeremiah 7:11. Jeremiah 7 paints a
picture of a people who were using the temple as a guarantee of their safety (Jer 7:4) ye were neglecting the serious issues of life. They were oppressing the poor and worshipping other gods (Jer 7:56); like the Exodus generation they
were making their offerings but refusing to obey God (Jer 7:2124); like all the successive generations of Israel since they were refusing to listen to the words of the prophets (Jer 7:2526
cf. Mark 12:112).
This is a generation of God’s wrath (Jer 7:29) and hence Jesus curses them.
The chief priests and scribes confirm this analysis since they are looking for a way to destroy him (v.18). Even the crowd who are astonished at his teaching will eventually turn against him (15:11ff).
The next day they see the fig tree again and Peter ‘remembers’ and points out that it has withered. This gives Jesus an opportunity to teach more.
--St. Helen's Church Study Guide
And it’s as though Jesus is pronouncing now a curse, or at least pronouncing the beginning of the end for the very temple and its sacrifices; as though this is some kind of enacted parable for what actually will become true: that the days of the temple and the days of the sacrifices of lambs and of blood that is slain on these altars (of which we sang in a rendition of a hymn by Isaac Watts at the beginning of our prayer meeting this evening)...that those days are numbered because the true Israel has come, the true sacrifice is here, the Lamb of God is here to be slain. --Derek Thomas
Mark 11-16 Overview
In Mark chapter 11, Mark focuses upon Jesus’ prophetic ministry as Jesus speaks the word of blessing and curse to Israel, while in chapter 12, Mark describes the opposition Jesus receives from the members of the Sanhedrin. Then, in chapter 13, Mark recounts Jesus’ teaching about the future course of redemptive history (the so-called Olivet Discourse). Mark 14 deals with the Last Supper, Peter’s denial of Jesus, Jesus’ betrayal by Judas and his arrest and appearance before the Sanhedrin, while chapter 15 deals with Jesus’ appearance before Pilate, before recounting his death and burial. As the gospel comes to a close in chapter sixteen, we have the account of Jesus’ resurrection from the dead. Mark packs a great deal of material into these closing chapters as the ministry of Jesus comes to its completion. --Kim Riddlebarger
Oh, the depth of the riches and wisdom and knowlege of God!
In Mark 11-16 we shall seek to see & savor this reality:
The wrath of men against the Son of God is about to become the means by which the Son of God turns aside his father’s wrath towards his people. --Kim Riddlebarger
The wrath of men against the Son of God is about to become the means by which the Son of God turns aside his father’s wrath towards his people. --Kim Riddlebarger
Back into Mark, and with a little speed
Over the coming weeks we will be finishing up the Gospel of Mark. This means we'll spend the next 8or9 weeks looking at the last week of Jesus' life.
Because there is SO MUCH there, I will post some excerpts of my research... so that if a certain section of Mark 11-16 hits you.... you can find a little more on it here.
THE KING ENTERS JERUSALEM (11:1-11)
Jesus now approaches and enters Jerusalem where the rest of Mark’s gospel will be set. Mark signals the importance
of the Mount of Olives by bookending this section with references to it (11:1, 13:3).
The sequence with the colt (v.27)
demonstrates Jesus’s sovereignty in the situation. He will enter Jerusalem on his
terms and in total control of events. In view of the way things will turn out this is an important statement.
It also introduces the prophecy from Zechariah 9:913
where Israel's messianic King comes to Jerusalem riding on the
colt of a donkey. According to the prophecy he comes to bring peace to the nations (Zech 9:10) and freedom and restoration to Israel (Zech 10:1112).
Notably, he will do this ‘...because of the blood of my covenant with you...” (Zech
10:11). This phrase will be picked up by Jesus in Mark 14:24 as he celebrates the Lord’s Supper in anticipation of his death.
The crowd’s response to Jesus in v.711, as he enters Jerusalem on the colt, further presses home the point that this is the messianic king come to begin his reign. He is recognised as the one who will bring about, “…the coming kingdom of our father David...” (v.10). Therefore, celebration and acclaim are totally appropriate. --From St. Helen's Church study guide for Mark
Because there is SO MUCH there, I will post some excerpts of my research... so that if a certain section of Mark 11-16 hits you.... you can find a little more on it here.
THE KING ENTERS JERUSALEM (11:1-11)
Jesus now approaches and enters Jerusalem where the rest of Mark’s gospel will be set. Mark signals the importance
of the Mount of Olives by bookending this section with references to it (11:1, 13:3).
The sequence with the colt (v.27)
demonstrates Jesus’s sovereignty in the situation. He will enter Jerusalem on his
terms and in total control of events. In view of the way things will turn out this is an important statement.
It also introduces the prophecy from Zechariah 9:913
where Israel's messianic King comes to Jerusalem riding on the
colt of a donkey. According to the prophecy he comes to bring peace to the nations (Zech 9:10) and freedom and restoration to Israel (Zech 10:1112).
Notably, he will do this ‘...because of the blood of my covenant with you...” (Zech
10:11). This phrase will be picked up by Jesus in Mark 14:24 as he celebrates the Lord’s Supper in anticipation of his death.
The crowd’s response to Jesus in v.711, as he enters Jerusalem on the colt, further presses home the point that this is the messianic king come to begin his reign. He is recognised as the one who will bring about, “…the coming kingdom of our father David...” (v.10). Therefore, celebration and acclaim are totally appropriate. --From St. Helen's Church study guide for Mark
Dead to Sin
In every analogy we need to consider at what point the parallel
or similarity is being drawn; we must not press a resemblance at
every point. For instance, when Jesus told us to become like
little children, he did not mean that we were to copy every
characteristic of children (including their immaturity,
waywardness and selfishness), but only one, namely their humble
dependence. In the same way, to say that we have 'died' to sin
does not mean that we must exhibit every characteristic of dead
people, including their insensibility to stimuli. We have to
ask ourselves: at what point is the analogy of death being made?
If we answer these questions from Scripture rather than from
analogy, from biblical teaching about death rather than from the
properties of dead people, we shall find immediate help. Death
is represented in Scripture more in legal than in physical
terms; not so much as a state of lying motionless but as the
grim though just penalty for sin. Whenever sin and death are
coupled in the Bible, from it second chapter ('when you eat ...
[i.e. sin], you will surely die') to its last two chapters
(where the fate of the impenitent is called 'the second death'),
the essential nexus between them is that death is sin's penalty.
This is plain also in Romans, in which we read that those who
sin 'deserve death' (1:32), that death entered into the world
through sin (5:12) and that 'the wages of sin is death' (6:23).
Take Christ first: 'the death he died, he died to sin once for
all' (Rom. 6:10). The natural and obvious meaning of this is
that Christ bore sin's condemnation, namely death. He met its
claim, he paid its penalty, he accepted its rewards and he did
it 'once for all' (*ephapax*), an adverb which is many times
applied to his atoning death in the New Testament. In
consequence, sin has no more claim or demand on him. So God
raised him from the dead, in order to demonstrate the
satisfactoriness of his sin-bearing, and he now lives for ever
to God.
What is true of Christ is equally true of Christians who are
united to Christ. We too have 'died to sin', in the sense that
through union with Christ we may be said to have borne its
penalty. Some may object that we surely cannot speak of our
bearing the penalty of our sins, even in Christ, since we cannot
die for our own sins; he alone has done that. Is not the
suggestion that we could a veiled form of justification by
works? But no, it is nothing of the kind. Of course Christ's
sin-bearing sacrifice was altogether unique, and we cannot share
in its offering. But we can and do share in its benefits by
being united to Christ. So the New Testament tells us not only
that Christ died instead of us, as our substitute, so that we
will never need to die for our sins, but also that he died for
us, as our representative so that we may be said to have died in
and through him. As Paul wrote elsewhere, for example, 'we are
convinced that one died for all, and therefore all died' (2 Cor.
5:14). That is, by being united to him, his death became their
death.
--John Stott, From "The Message of Romans"
or similarity is being drawn; we must not press a resemblance at
every point. For instance, when Jesus told us to become like
little children, he did not mean that we were to copy every
characteristic of children (including their immaturity,
waywardness and selfishness), but only one, namely their humble
dependence. In the same way, to say that we have 'died' to sin
does not mean that we must exhibit every characteristic of dead
people, including their insensibility to stimuli. We have to
ask ourselves: at what point is the analogy of death being made?
If we answer these questions from Scripture rather than from
analogy, from biblical teaching about death rather than from the
properties of dead people, we shall find immediate help. Death
is represented in Scripture more in legal than in physical
terms; not so much as a state of lying motionless but as the
grim though just penalty for sin. Whenever sin and death are
coupled in the Bible, from it second chapter ('when you eat ...
[i.e. sin], you will surely die') to its last two chapters
(where the fate of the impenitent is called 'the second death'),
the essential nexus between them is that death is sin's penalty.
This is plain also in Romans, in which we read that those who
sin 'deserve death' (1:32), that death entered into the world
through sin (5:12) and that 'the wages of sin is death' (6:23).
Take Christ first: 'the death he died, he died to sin once for
all' (Rom. 6:10). The natural and obvious meaning of this is
that Christ bore sin's condemnation, namely death. He met its
claim, he paid its penalty, he accepted its rewards and he did
it 'once for all' (*ephapax*), an adverb which is many times
applied to his atoning death in the New Testament. In
consequence, sin has no more claim or demand on him. So God
raised him from the dead, in order to demonstrate the
satisfactoriness of his sin-bearing, and he now lives for ever
to God.
What is true of Christ is equally true of Christians who are
united to Christ. We too have 'died to sin', in the sense that
through union with Christ we may be said to have borne its
penalty. Some may object that we surely cannot speak of our
bearing the penalty of our sins, even in Christ, since we cannot
die for our own sins; he alone has done that. Is not the
suggestion that we could a veiled form of justification by
works? But no, it is nothing of the kind. Of course Christ's
sin-bearing sacrifice was altogether unique, and we cannot share
in its offering. But we can and do share in its benefits by
being united to Christ. So the New Testament tells us not only
that Christ died instead of us, as our substitute, so that we
will never need to die for our sins, but also that he died for
us, as our representative so that we may be said to have died in
and through him. As Paul wrote elsewhere, for example, 'we are
convinced that one died for all, and therefore all died' (2 Cor.
5:14). That is, by being united to him, his death became their
death.
--John Stott, From "The Message of Romans"
Monday, February 09, 2009
Oh the Deep Deep Love of Jesus
"Never be content with your current grasp of the gospel. The gospel is
life-permeating,
world-altering,
universe-changing
truth.
It has more facets than a diamond. Its depths man will never exhaust." --C.J. Mahaney
life-permeating,
world-altering,
universe-changing
truth.
It has more facets than a diamond. Its depths man will never exhaust." --C.J. Mahaney
The life of the believer is here described as a delight in God,
and we are thus certified of the great fact that true religion
overflows with happiness and joy. Ungodly persons and mere
professors never look upon religion as a joyful thing; to them
it is service, duty, or necessity, but never pleasure or
delight. Spurgeon morning june 14
Struggling With Pride This Morning
Y'day was a great day as we wrapped up our Global Outreach Conference. Our international lunch featured many wonderful dishes... the dessert table included my own "Columbian Hot Chocolate". This is where the pride comes in... i'm sure many of the dishes were enjoyed my many... i'm not sure how many inspired poetic works. Mine did:
Hot chocolate smooth and creamy!
'Tis rare to find such a sweet
Concoction for to free me
From baser flavors (of meat
And rice and chicken). If I
Possess'd the knack of Pendley
To blend cocoa as he, my
Life would change most splendidly.
For who can imagine a world so graced,
When of Pendley's Columbian they taste?
--J. Stephen Addcox
Hot chocolate smooth and creamy!
'Tis rare to find such a sweet
Concoction for to free me
From baser flavors (of meat
And rice and chicken). If I
Possess'd the knack of Pendley
To blend cocoa as he, my
Life would change most splendidly.
For who can imagine a world so graced,
When of Pendley's Columbian they taste?
--J. Stephen Addcox
Saturday, February 07, 2009
Pray for One Another
This is a regular theme of the New Testament...
In Christ Community, there are great things happening regarding people caring for each other. To that end I remind/inform you of some prayer needs... there are others, I know. This is not exhaustive or complete:
1.) Kathleen Eubanks, as she cares for her father who was recently injured on the farm
2.) Ronnie Neder, as he is staring at some surgical action towards his heart problems... he might have surgery within next 2 weeks
3.) Tamara Johnston and family, as they get used to the new twin daughters God gave them a couple of weeks ago
In Christ Community, there are great things happening regarding people caring for each other. To that end I remind/inform you of some prayer needs... there are others, I know. This is not exhaustive or complete:
1.) Kathleen Eubanks, as she cares for her father who was recently injured on the farm
2.) Ronnie Neder, as he is staring at some surgical action towards his heart problems... he might have surgery within next 2 weeks
3.) Tamara Johnston and family, as they get used to the new twin daughters God gave them a couple of weeks ago
“One moment’s believing, close contact with the cross will do more to break the heart for sin, deepen the conviction of its exceeding sinfulness, and disenthrall the soul from all its bondage and its fears, bringing it into a sense of pardon and acceptance and assured hope, than a lifetime of the most rigid legal duties that ever riveted their iron chain upon the soul.”
—Octavius Winslow, The Foot of the Cross
Friday, February 06, 2009
We're building a facility on Parker Road
OK, if you can forget the fact that I obviously need to wipe the scum off my phone's camera lens... note the wonders pictured here!!1.) We have a construction site dumpster... this means soon to be trash from construction!
2.) FOOTER prep
They've dug up the place where they'll pour the footers.
Keep looking here and listening on Sunday mornings as we will be letting you know when the FOUNDATION will be poured.
Remember, all of this is the result of:
1.) God's faithfulness
2.) The generosity of the people of Christ Community
Wednesday, February 04, 2009
Global Outreach Conference Schedule
Friday, February 6:
Dinner and Q&A with Bill Yarbrough
6:30PM at the Matthews' home.
Saturday the 7th of Feb:
Men's Breakfast
Guest John Clow
7:30AM at the Church Office.
Women's Brunch
Guests Brittany French and Kathy Clow
9:30AM at the Horner's home.
Concert of Prayer
A time of worship and prayer for global missions.
7PM at the Stankunas' home.
Sunday Feb 8:
Worship and International Lunch9AM - 1PM at Oak Hall School.
Tuesday, February 03, 2009
"Christ is that Fountain of living water which God has graciously provided for thirsting souls. From Him…there flows an abundant stream for all who travel through the wilderness of this world. In Him, as our Redeemer and Substitute, crucified for our sins and raised again for our justification, there is an endless supply of all that men can need pardon, absolution, mercy, grace, peace, rest, relief, comfort and hope." --J.C. Ryle
Monday, February 02, 2009
“Conversion is the lifelong transformational process of being remade into the image of God. It is so much more than simply trying to avoid sin. The focus of repentance and conversion is Jesus, not my sin nor my self. My attachment to sinful ways of being is much too strong to ever be undone by mere willpower. There is no substitute for surrender to divine love as the fuel to propel such undoing. Divine love transforms both my heart and my will. Divine love enables me to choose God’s will over mine. Without this, repentance will be nothing more than a self-help scheme based on effort and resolve.” David Benner, Surrender to love
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