Sermon Notes on "Why Am I Baptist?" by Tray Earnhart

[The were taken on February 20, 2011, at Kosmosdale Baptist Church.]

I. Introductory Question/Observations:
A. Question: in 1 Cor 3:1-9 is Paul prohibiting labels like "Baptist?"
B. Observations:
1. Many people define "Baptist" by what we do (or what we do not do).
2. Our first allegiance is to be to Christ and His gospel.
3. Denominations can be good and can help a local church to avoid confusion in worship.
4. If we believe another denomination is more biblical, we should leave Baptist life and join with that other denomination.

II. 8 Reasons Why I'm Baptist:
[Tray noted that these reasons are not original to him, but are drawn from a variety of sources. The first reason is foundational, and the second is what most easily distinguishes Baptists, but otherwise Tray said these are not presented in any particular order.]
1. Our view of Scripture: 2 Timothy 3:16-17.
2. Believers' baptism by immersion: Acts 18:8, belief precedes baptism.
3. Regenerate church membership: because the purity of the church is at stake (Ephesians 5:25-27).
4. The priesthood of believers.
5. Local church autonomy.
6. Evangelism and missions.
7. Confessions.
8. Religious liberty.

III. Additional Notes:
A. The above reasons focus on who we are, not just what we do, though who we are impacts what we do.
B. It is important to note that you can be a Christian and not be a Baptist; likewise, you can be a Baptist and not be a Christian.

-Turn to Christ today.

Kosmosdale Baptist Church: Ecclesia semper reformanda est

In the 16th and 17th centuries, as they worked to enact changes that they had realized were crucial within the Church, the early Protestants came to understand that reformation is NOT a program that could be achieved simply through a right doctrinal statement and changing a handful of wrong practices. Rather, they came to understand the principle seen in the title of this post: Ecclesia semper reformanda est, "the Church is [to be] always reforming." The Church, just as the individual members of which She is comprised, must constantly be looking into the Scriptures and reforming according to Scripture (James 1:25). Like Her members, the Church must put off unscriptural practices and put on what Scripture teaches we should do for the purpose of greater conformity to the image of our Redeemer. Individual Christians experience progressive sanctification; in a similar way, the Church grows progressively toward Christlikeness as individual congregations (local instances of the single, global body of Christ) seek continued reformation.

My former congregation, Kosmosdale Baptist Church in Louisville, KY-though small and (in some ways) unsophisticated-has often been, by God's grace, a model of semper reformanda in both faith and practice through the years. When I first became a member of Kosmosdale about eight years ago, the church was in the process of learning about the Second London Baptist Confession: a Reformed confession of faith. Years before I became a member, Kosmosdale was involved in the Boyce Project, handing out copies of J.P Boyce's Abstract of Systematic Theology at the then-liberal campus of the Southern Baptist Theological Seminary. Shortly after I joined, the church government structure was changed, with elders and deacons better reflecting the scriptural model.

I moved back to the Empire State of the South last year in order to be closer to extended family, but last week I visited Louisville again for the Together for the Gospel Conference. I was excited to visit my brothers and sisters in Christ at Kosmosdale. I was happy to see that they are continuing in scriptural reformation, as evidenced by the fact that they now take the Lord's Supper each Lord's Day. (At some point in the past, I believe, Kosmosdale had observed the Lord's Supper only quarterly; when I was a member there, they took the Supper on the first Sunday of each month.)

The Lord's Supper is an essential element of corporate worship. We should no more neglect observance of this ordinance during our weekly gathered worship than we would neglect the preaching or reading the Word, the offering of prayers, or the singing of psalms, hymns, and spiritual songs. The transition to weekly Lord's Supper observance at Kosmosdale apparently took place with little controversy, as the congregation had been discipled for years in honoring the authority of Scripture, even when doing so seems inconvenient. Mitch Chase, pastor at Kosmosdale, exercises wisdom in presenting the Lord's Supper, not simply reading off the standard passages on the ordinance each week (1 Cor 11:23-26, etc.) so that it becomes rote, but instead introducing the Supper by drawing the congregation's attention to connections between the text for the sermon and the New Covenant realities secured by Christ's sacrifice.

No congregation is perfect, nor will any congregation attain perfection until we are all gathered together in that one glorious visible Church before the throne of the Lamb. Kosmosdale is no exception to this rule. I do rejoice, however, to see my former congregation committed to the principle of semper reformanda, and I hope to see an increasing number of congregations become more fully committed to this mindset as well.

King David: Example, Type, and Covenant Head

Why Study the Life of King David (and Other Biblical Kings)?

IMAGINE you have a friend who, once every week, gathers with a small group of people to study ancient rulers. The group studies Julius Caesar, Alexander the Great, Amenhotep I, etc. You may think that such a meeting is somewhat interesting. But if it became apparent that such a meeting was-to some extent-becoming the focus of your friend's life, something that your friend is really passionate about (and especially if your friend is not employed as an historian, or planning on seeking such employment), then you may become concerned, and understandably so. Why would someone invest so much energy and gain such passion from studying long-dead monarchs? Aren't there better things to do with one's time?

Dear reader, if you are a Christian, and if one or more of the church services that you attend every week takes its text from the Samuel/Kings or Chronicles section of the Old Testament, then-in the eyes of the non-religious world-you are in much the same position as your hypothetical "friend" mentioned above. Why would you go week after week and hear sermons about Rehoboam, Abijah, Asa, Jehoshaphat, etc.?

We must be clear-in our own thinking first, but then in communicating to others-that when we study the historical narratives of the Bible, we are doing so based upon more than just mere intellectual curiosity. Rather, the history of Israel's kings teaches lessons that are crucial for understanding God's work in the world, which is ultimately centered on Jesus Christ.

Of  course, not all kings of Israel were the same. Soon after monarchy was established in Israel, the nation split into the northern and southern kingdoms. The northern kings were wicked, and to study them is to study rulers of a nation under God's judgment. God sent prophets-most notably Elijah and Elisha-to confront the wickedness headed by the northern rulers. The record of their ministries demonstrates that the word of the LORD-confirmed by signs and wonders-is active in the darkest of times.

The southern kings were mixed: some were characterized by wickedness and others were characterized by doing what was right in the LORD's sight. These kings of Judah were evaluated in comparison or contrast to King David. For example: 1 Kings 15:3 records of Abijam that "his heart was not wholly devoted to the LORD his God, like the heart of his father David." 1 Kings 15:11 records that "Asa did what was right in the sight of the LORD, like David his father." In order to understand what the LORD means us to learn from the other kings of Judah, we must first and foremost learn why the Spirit-inspired authors of the Old Testament so often focus our attention on King David.

King David is important, physically speaking, because he is an ancestor of the Man Christ Jesus. But there are many ancestors of Jesus, as recorded in the genealogies, about whom the Bible gives us little information. In the biblical literature, the Spirit-inspired authors focus upon David in particular as an example for us, a type of Christ, and a covenant head.

King David as an Example for Us

Despite his serious sins regarding Uriah and Bathsheba-sins that led to disunity and war within the kingdom of Israel, and thus (humanly speaking) threatened to undermine God's plan of redemption-God graciously evaluates King David as one who regularly did right in his sight (1 Kings 15:5), a man after His own heart (Acts 13:22). Judging from the way in which the kings of Judah were evaluated [mentioned above], the monarchs over God's people were meant to take David's devotion to God as an example. We, too, as Christians today, are meant to see David as an example. David's faith is commended in Hebrews 11:32 (though in passing). Some specific ways in which we should view David as an example include:

• David's heart of praise, as reflected in his psalms, provides the chief biblical example for how we should worship God in song.
• When Saul distrusted David's loyalty, was jealous of David, and tried to have him killed, David called out to God and received protection from Him, thereby becoming an example for how we should approach God in prayer.
• Even after he was anointed to replace Saul as king, David honored Saul, providing a clear biblical example for how we should exercise submission to those in authority over us.

As an example, David is true, yet far from perfect. This means that while we can follow his example, we can only follow it up to a point. We need a better, perfect example: an example that is found in Christ (1 Peter 2:21-22).

King David as a Type of Christ

Though not less than an example for us to follow, David is more than just an example. David is the chief personal type of Christ.

When used in evangelical biblical studies, "type" refers to a historical reality of salvific import, which is usually repeated and theologically explored in the biblical narrative, and which finds its fulfillment (or "antitype") in Christ: His perfect life, the new covenant realities brought about by the shedding of His blood, and the new creation of which His resurrection is the firstfruits.

In A History of the Work of Redemption, Jonathan Edwards-the preeminent theologian ever to live on American soil-notes three sorts of "types" found in Scripture:

• Institutions (like the priesthood and sacrificial system, as explored in Hebrews);
• Events (like the redemption of Israel from Egypt, see Matt 2:15; Hos 11:1);
• Persons (like Joseph or David).

Edwards notes that, as far as Old Testament historical persons are concerned, King David in particular is presented as a type of Christ. The Old Testament explicitly pictures David as a type of anointed king on whom God's favor rests: a type which finds its antitype in the coming Messiah. This is seen, for example, in Ezekiel 34:23-24:
²³ And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. ²⁴ And I, the Lord, will be their God, and my servant David shall be prince among them. I am the Lord; I have spoken. (ESV)

This messianic prophecy was written long after David had died. Yet in speaking of the Messiah through the prophet Ezekiel, the LORD names Him "David." This is an example of calling the antitype by the name of the type in order that, by considering the type, we may learn something about the character of the antitype. Like David, the Messiah is a servant, shepherd, and sovereign.

The function of David as a type of Christ is more clearly seen as we consider the development of the monarchy in Old Testament history. When the good news was first proclaimed in Genesis 3:15, there was no king explicitly mentioned, but God did say that the seed of the woman will crush the head of the serpent, and so the people understood that the Promised One would be a victor in battle, which was one of the primary roles for a king in the Ancient Near East  (cf. 1 Sam 8:20b).

Though the promise of a victor was in place, humanity as a whole was not characterized by humble trust in this promise. Instead, they lived out the unfaithfulness of Adam, going from bad to worse, until the world was destroyed by the Flood. God re-established His favor with humanity through the Noahic Covenant. Then, in His covenant with Abraham, through the blessed line of Shem, God focused His gracious activity within one human family. But not all of Abraham's children were in line to receive God's covenant promises: think of Ishmael or Keturah's children. Isaac received God's covenant promises, and of his children only Jacob-not Esau-stood in the covenant line. Jacob's children-the children of Israel-all received God's covenant blessing, and their descendants eventually came under the Mosaic Covenant. But a special blessing had come upon Judah, a blessing that included the idea of a monarchy, as seen in Genesis 49:10,

The scepter shall not depart from Judah,
    nor the ruler's staff from between his feet,
until tribute comes to him;
    and to him shall be the obedience of the peoples. (ESV)

"Scepter," "ruler's staff," and one receiving "tribute" and "obedience," all present the picture of a king.

This idea of a king was picked up again in the Mosaic law. Long before national Israel had a human king, the LORD had already given instructions for how a king should act, as seen in Deuteronomy 17:14-20:

¹⁴ “When you come to the land that the Lord your God is giving you, and you possess it and dwell in it and then say, ‘I will set a king over me, like all the nations that are around me,’¹⁵ you may indeed set a king over you whom the Lord your God will choose. One from among your brothers you shall set as king over you. You may not put a foreigner over you, who is not your brother. ¹⁶ Only he must not acquire many horses for himself or cause the people to return to Egypt in order to acquire many horses, since the Lord has said to you,^(F)‘You shall never return that way again.’ ¹⁷ And he shall not acquire many wives for himself, lest his heart turn away, nor shall he acquire for himself excessive silver and gold.

¹⁸ “And when he sits on the throne of his kingdom, he shall write for himself in a book a copy of this law, approved by the Levitical priests. ¹⁹ And it shall be with him, and he shall read in it all the days of his life, that he may learn to fear the Lord his God by keeping all the words of this law and these statutes, and doing them, ²⁰ that his heart may not be lifted up above his brothers, and that he may not turn aside from the commandment, either to the right hand or to the left, so that he may continue long in his kingdom, he and his children, in Israel. (ESV)

Notice the reason Moses, inspired by the Holy Spirit, gave for why the Israelites would ask for a king: in order to be like the surrounding nations. In Samuel's day, the Israelites did ask for a king. They asked for a king for three reasons. The first two were: 1) Samuel had grown old; 2) Samuel's sons did not follow in his ways. It was understandable that the people would think to their future leadership and that they would not want Samuel's sons as leaders. Leading up to the people requesting a king-in the period recorded in the Book of Judges-there had been a continued cycle of people straying from the LORD, being oppressed, crying out to the LORD and being saved, then (despite His blessings) they strayed again. By the final section in the Book of Judges, starting in the chapter after Samson died, there was a sharper downward spiral. In this section the phrase, "There was no king in Israel," is repeated four times, and the book ends in Judges 21:25 with the statement, "In those days there was no king in Israel, everyone did what was right in his own eyes." This leads readers to see the need for a godly king. The dire historical situation recorded in the Book of Judges may have, in part, prompted the Israelites in Samuel's day to ask for a king. In itself, asking for a king did not necessarily have to be a bad thing, if the people had asked with the right heart, humbly asking God to establish a king over them for their good and His glory. Instead, the final reason that the Israelites asked Samuel for a king (the reason nearest to their hearts), was: 3) so that they could be like the surrounding nations (i.e., the Gentiles). This is the very motivation for choosing a king that Moses had predicted centuries before.

This wicked motivation for choosing a king led the people to make other mistakes. Wanting a king to be a conqueror, fighting their battles for them, the Israelites chose a man based on his outward appearance-on the fact that he was physically intimidating-rather than considering his heart. Failing to remember Jacob's inspired words concerning Judah's descendants, the Israelites chose a man from the tribe of Benjamin. King Saul was a false start to Israel's monarchy. He was a man who God providentially allowed to take the throne, primarily for the purpose of demonstrating the people's inadequacy at choosing a king for themselves (so that they might be like the Gentiles), apart from God's favorable counsel.

David, then, chosen by God, became the prototypical king. Once Samuel anointed David as king, Scripture records two early episodes in which God particularly manifested His anointing on David's life. First is the account in which Saul was persecuted by an evil spirit, and David was able to dispel it (the point of the account is not the harp music, but the harp player). Second is David's encounter with Goliath, the monstrous individual speaking blasphemies, who David defeats by crushing his head with a [sling-propelled] stone. In these episodes (and others) David acted as a type, finding his antitype in Jesus Christ, who cast out demons and will crush the head of Satan.

David as a Covenant Head

Before David's time, the relationship of Israel to God via the Mosaic Covenant was already in a highly doubtful state (at best). As mentioned above, the people had repeatedly fallen away from faithfulness to the LORD during the period recorded in the Book of Judges. (This is not to mention the fickleness of Israel even in Moses' day.) God would have been more than just to bring the full force of the Law's curses against Israel long before David was born. In order for God to relate to Israel through means of a covenant (as He intended to do), a new kind of covenant relationship would have to be established.

Without supplanting the Mosaic Covenant, which was still in effect, God established another covenant relationship, as recorded in 2 Samuel 7. This covenant was not made with the nation of Israel as a whole-as the Mosaic Covenant had been-but with Israel's anointed king (David and then his heirs), as a covenant representative of the nation.

As elucidated in later Old Testament passages, the Davidic Covenant contained both conditional and unconditional aspects. For example, we read in Psalm 132:11-12:

11 The LORD swore to David a sure oath from which he will not turn back: "One of the sons of your body I will set on your throne. 12 If your sons keep my covenant and my testimonies that I shall teach them, their sons also forever shall sit on your throne." (ESV, emphases added)

In verse 11, we see the unconditional features of the Davidic Covenant: the LORD "will not turn back" from His promises to David; God said "I will" establish one of David's physical descendants on his throne. In verse 12, which begins with an "if," we see the conditional features of the Davidic Covenant: in order for one of David's sons to be established on his throne, that son must keep God's covenant and testimonies (language associated with the Mosaic Covenant and Law); in other words, righteousness was required for one of David's sons to ascend to the throne.

God absolutely intended to keep His promise to David. The stipulation added to this promise was necessary due to God's holy character. Yet none of David's descendants was able to fulfill the condition that God had established. They, like everyone after Adam's transgressed God's command in the garden of Eden, were sinners, falling short of God's glory (Rom 3:23).

This seemingly impossible contradiction was finally resolved in Christ. Jesus was born in David's line. (His lineage from David can be traced in a couple of different ways, as demonstrated by the genealogies in Matthew and Luke.) Jesus fulfilled the Law [and the Prophets] (Matt 5:17). He always did what pleased His heavenly Father (John 8:29). "He committed no sin, and no deceit was found in His mouth" (1 Peter 2:22; Isa 53:9). Jesus is the fulfillment of the Davidic Covenant, as Peter made clear in his Pentecost sermon:

²⁹ “Brothers, I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day. ³⁰ Being therefore a prophet, and knowing that ^(F)God had sworn with an oath to him that he would set one of his descendants on his throne, ³¹ he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption. ³² This Jesus God raised up, and of that we all are witnesses. ³³ Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing. ³⁴ For David did not ascend into the heavens, but he himself says,

“‘The Lord said to my Lord,
“Sit at my right hand,
³⁵     until I make your enemies your footstool.”’

³⁶ Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.” (Acts 2:29-36 ESV)

Jesus met the qualifications of the Davidic Covenant, and He received the promises of the Davidic Covenant, as demonstrated in His resurrection, ascension, and exaltation. Jesus was installed as the ultimate Davidic king and seated at the right hand of God the Father Almighty. Now He graciously shares His throne with all who are united to Him by faith, as we read in passages such as Ephesians 2:6, "God raised us up with Christ and seated us in the heavenly realms in Christ Jesus," and Revelation 3:21, "To him who overcomes, I will give the right to sit with Me on My throne, just as I overcame and sat down with My Father on His throne."

Conclusion: More Than a History Lesson, More Than an Example

When thinking Christianly, we cannot view biblical accounts simply through the lens of historical curiosity. There are important spiritual lessons that we are meant to learn from the the biblical narratives. David and the other kings of Israel provide examples of faithfulness or unfaithfulness that we should either follow or knowledgeably avoid. Ultimately, however, when we study Scripture, we do so for the purpose of knowing Christ better. David is an historical figure, but we study him as more than just an artifact of ancient times. David is-in many different ways-an example for us to follow, but we study him as more than just an example. David is a type of Christ and a covenant head. Through studying King David in light of these spiritual realities, we look through the son of Jesse to see the true Son of David: the King of Kings and Lord of Lords, our Savior.

Sermon Notes from 1 Thessalonians 3:1-5, "We Are Destined for This, Part 1" by Tray Earnhart.

[The following notes were taken at the 10:45AM service on June 26, 2011 at Kosmosdale Baptist Church. Notes for Part 2 may be viewed HERE.]

1 Thessalonians 3:1-5.

I. Introduction
A. "Hard times bring confusion." Examples:
1. David in many of the Psalms
2. Job
B. "Sometimes change brings states of confusion."
C. Results of confusion in the life of a Christian:
1. Confusion prompts the Christian to ask, "Why is that so?" (i.e., why must we go through situations that cause us to feel confused).
2. Confusion prompts the Christian to realize, "What we need are answers."
3. Confusion prompts the Christian to turn to the Bible, which "reveals to us the truth."

II. "Suffering, hardship, affliction: count on it."
A. Because "times are tough," Paul sent Timothy (v. 2):
1. To establish the Thessalonian church;
2. To encourage the Thessalonian church.
B. The intended result of Timothy's ministry is that none "would be moved by these afflictions" (v. 3a).
C. Christians are destined for suffering, hardship, affliction in this world (v. 3b, x ref. 1 Pet 4:12-19; John 15:18-16:4, 33).
D. Heaven is our place of rest.
E. "Come to Christ."

The Mission of the Church?

In both 2005 and 2011, Christmas Day fell on Sundays. At those times, there were controversies because some churches decided to cancel their regular Sunday meetings. For example, Cally Parkinson, a spokeswoman for Willow Creek Community Church in South Barrington, Illinois, said that church leaders decided organizing services on a Christmas Sunday would not be the most effective use of staff and volunteer resources.

Parkinson noted that when the church remained open for service on Sunday of 1994 (the nearest Sunday previous to 2005 that was also on Christmas Day), only a small number of people showed up to pray.

"If our target and our mission is to reach the unchurched, basically the people who don't go to church, how likely is it that they'll be going to church on Christmas morning?" she said. [From an Associated Press article: "Some Megachurches Closing On Christmas".]

The question I would like to raise here is this: is the mission of the Church properly defined as reaching the unchurched? Why or why not?

Comments are welcomed.

Notes from Proverbs 12:1-3

[Last night I had the privilege of leading the Bible study at Kosmosdale Baptist Church. Here are my notes from the lesson.]

            Whoever loves discipline loves knowledge,

                        but he who hates reproof is stupid.

            A good man obtains favor from the LORD,

                        but a man of evil devices he condemns.

            No one is established by wickedness,

                        but the root of the righteous will never be moved.

(Proverbs 12:1-3 ESV)

Initial Notes:

Verse 1. xref. Jude 10; Prov 5:11-14; 7:6-9; 21-23, re: the son who does not heed discipline, but whose life is destroyed by an adulterous woman.

Verse 2a. Pleasing the LORD: xref. Matt 19:17;

[B]elievers are accepted through Christ as individual souls, their good works are also accepted through Christ. It is not as though the believers are (in this life) wholly unblameable and unreprovable in God's sight, but because He looks upon them in His Son, and is pleased to accept and reward that which is sincere, although it is accompanied with many weaknesses and imperfections. (2LBC 16:6)

Verse 2b. God condemns a person who makes evil plans.

Verse 3. xref. Psa 1; Matt 7:24-28.

Outline:

I.      Introduction

A.   These verses introduce a chapter that is once again focused on words and deeds: the clearest reflections of the heart.

B.    These verses once again show humanity divided into two categories:

1.     The Good: established by God, obtaining favor from the LORD, loving discipline and knowledge.

2.     The Wicked: plotting evil. hating reproof, without any sure foundation, and under God’s condemnation.

II.    Verse 1

A.   Discipline: instruction; correction (illus. a trainer in a gym)

B.    Knowledge: basic intelligence, contrasted with stupidity, a good in itself

C.    Stupid: unreasoning, brutish (Jude 10)

D.   Example:

1.     Prov 5:11-14

2.     Prov 7:6-9; 21-23

III.  Verse 2

A.   Verse 2b, Explanation

B.    Verse 2a,

1.     Only One Good (Matt 19:17)

2.     In Christ, we are called to good deeds (Eph 2:10).

3.     2LBC 16:6

C.    Application: we must plan out our lives in a way that is pleasing to the LORD.

IV. Verse 3

A.   Psa 1

B.    Matt 7:24-28

V.   Conclusion: Heed the Word

Sermon Notes from "An Unplanned but Necessary Message: Contend for the Gospel Delivered to You." Sermon by Mitch Chase.

[Yesterday evening at Kosmosdale Baptist Church, Mitch Chase continued a series on the book of Jude. Below are my notes from his second sermon in this series.]

I. Introduction: How do men deny Christ?

A.  Through false doctrine;

B. Through an ungodly lifestyle.

II. Verse 3

A. Background
1. Jude's initial intention is re-directed due to circumstances;
2. Jude appears to have intended a letter of rejoicing and celebration concerning the gospel.

B. "The Faith"
1. This term refers to the gospel;
2. The gospel is the good news of God's grace through Jesus Christ.

C. "Appeal"
1. "Urging," "exhorting," "pleading;"
2. With urgency, Jude quickly gets into the subject-matter of the letter.

III. Verse 4

A. "Certain men"
1. Jude does not here include names nor numbers [though naming names is not necessarily wrong, as seen by Paul's practice in some of his epistles];
2. Jude does not include details of the false teachers' theological confession, but since they were apparently accepted within the church, they may have given lipservice to orthodoxy.

B. "Crept in unawares:" vigilance within the church may have been lacking.

C. "Condemnation"
1. There interlopers are part of a pattern-- seen in the OT-- of those who stray and bring judgment upon themselves;
2. By implication, we must not follow their way; the stakes could not be higher.

D. "Ungodly men:" this label draws upon the OT division of all people into two categories (see Psalm 1).

E. "License for immorality:" as exemplified in OT Israel's history.

F. "Deny our only Master and Lord"
1. Probably not overtly, as noted above, but with their lifestyle;
2. "Master" speaks to the servant-master relationship already mentioned in this letter; "Lord" speaks to Christ's deity.

IV. Conclusion

A. The Doctrine of Grace is always subject to distortion by sinners.

B. We must reckon with the devastating consequences of sin.

C. Romans 6:1-14.

The Tabernacle Destroyed

Somehow, I've tended to imagine that the central place of worship for OT Israel was the tabernacle right up until the time that the Ark of the Covenant was transferred into Solomon's temple.

(This, despite the fact that I had read 1 Chronicles 13 a few times, and that chapter mentions the Ark residing in a couple of houses.)

In Sunday school at Kosmosdale Baptist Church, my friend Tim Scott has been teaching through 1 Samuel. When teaching through 1 Samuel 4, he noted that many Bible scholars believe when the Philistines captured the Ark of the Covenant, that they continued to advance, and destroyed the Tabernacle, which was apparently not rebuilt.

One supporting text for this idea-- besides, possibly, 1 Chronicles 13-- is Psalm 78:56-64, which mentions  God abandoning Shiloh-- the place at which the tabernacle was located-- in context of speaking about the Ark of the Covenant being captured.

The idea of the tabernacle being destroyed re-enforces the idea of the sever penalty God brings upon people when they turn their backs on Him.

Sermon Notes from "Jude to Those God Called: Mercy, Peace, and Love to You." Sermon by Mitch Chase.

[This past Lord's Day evening at Kosmosdale Baptist Church, Mitch Chase began a series on the book of Jude. Below are my notes from his first sermon in this series.]

I. Introduction

A. Reasons why Jude is often neglected:
1. Brevity;
2. Content (some seems strange);
3. Quotations of non-biblical sources.

B. Background:
1. Probably written in late 60s;
2. Recipients unknown;
3. A general epistle.

II. Opening Greeting

A. Significance:
1. NT epistles fill typical letter greetings with theological substance.
2. NT letter greetings foreshadow the content of the letter.

B. Author:
1. "Jude:" from "Judas" or "Judah;" in the NT, there were several men named Judas.
2. "A servant of Jesus Christ:" this title has an OT background in which some are referred to as servants of YHWH.
3. "Brother of James:"
a. One James-- the half-brother of Jesus, who Paul calls a pillar of the Church-- is more prominent than any other (Matt 13:55).
b. This is the only place in the NT in which a figure identifies himself by his relationship to his brother, rather than his relationship to his father.

C. Recipients:
1. Jude describes his readers theologically rather than geographically.
2. "Called" refers to the sovereign call of God.
3. "Beloved" refers to God's effective love.
4. Jesus Himself preserves us (24; Isa 42:6).

D. Greeting:
1. "Mercy, peace, and love" refer to the gospel.
2. "Mercy" directly leads to "peace," the fruit of which is "love."
3. This gospel is at stake, being under attack by false intruders.

Teaching Outline: Proverbs 11:23-27

[Below is the outline I used to teach yesterday evening at Kosmosdale Baptist Church from Proverbs 11:23-27.]

I.      Introduction

A.   What do I desire?

B.    Am I generous toward others?

C.    Making the honest answer line up with the true answer

II.    Desire (v. 23)

A.   Again, what do we desire?

B.    If our desires are righteous– if they are just– if they line up correctly according to God’s plan, they will end in good.

C.    This is true, even if we do not get what we expect or want (secondarily).

D.   The absolute end is God’s favor and our reward.

E.    On the other hand, as the Geneva Bible notes, “[The wicked] can look for nothing but God’s vengeance,” and as Matthew Henry says, “[The wicked] expect and desire mischief to others, but it shall return upon themselves; as they loved cursing, they shall have enough of it.”

F.    Often, the wicked appear to prosper (Psalm 73), but if they do not repent and come to Christ, then they will face the judgment of God.

III.  Generosity (vv. 24-26)

A.   These verses are thematically related.

B.    These verses speak against miserly hoarding.

C.    xrefs. Luke 9:24; 12:13-21.

IV. Seeking

A.   Seeking God’s kingdom and His righteousness will bring favor before God and others (at least before others who are humble), as illustrated from the verses on generosity.

B.    Evil will come to those who seek it; the selfish will be isolated, the lazy will be unemployed, the adulterer will be betrayed, and those who seek wrath will find it,

V.   Conclusion

A.   Christ is uniquely desired good and had righteous desires.

B.    Christ uniquely poured Himself out on behalf of His people.

C.    We must be clothed in Christ’s righteousness.

Initial Notes from Proverbs 11:23-27

[Lord willing, I will be teaching this text this Wednesday evening at Kosmosdale Baptist Church.]

²³ The desire of the righteous ends only in good;
    the expectation of the wicked in wrath.
²⁴ One gives freely, yet grows all the richer;
    another withholds what he should give, and only suffers want.
²⁵ Whoever brings blessing will be enriched,
    and one who waters will himself be watered.
²⁶ The people curse him who holds back grain,
    but a blessing is on the head of him who sells it.
²⁷ Whoever diligently seeks good seeks favor,
    but evil comes to him who searches for it.

The “5 Ws”:

Who: The righteous and the wicked.

What: Desire.

Where: Society.

When: Either in this life or the life to come.

Why: Because our God is a sovereign King and a righteous Judge.

How: The “how” would work out in various ways according to different circumstances.

So what? So we must be giving, work to bring blessing, be just in our business practices, and seek good.

Observations on Specific Verses:

v. 23 and v. 27 together seem to have direct gospel implications, as we all naturally are wicked, having an expectation of wrath, and must (by God’s grace) turn and seek good in Christ.

v. 26 seems to be speaking a word against miserly hoarding. [see Luke 9:24; 12:13-21]

Commentaries:

Geneva, v 23. “They [the wicked] can look for nothing but God’s vengeance.”

Matthew Henry, v 23, “[The wicked] expect and desire mischief to others, but it shall return upon themselves; as they loved cursing, they shall have enough of it.”

MacArthur, vv 24-26, “The principle here is that generosity, by God’s blessing, secures increase, while stinginess leads to poverty instead of expected gain. The one who gives receives far more in return.

Believers’ Study Bible, v 26, “The phrase ‘withholds grain’ refers to holding crops back to cause scarcity, thereby inflating prices and incurring the wrath of the people. Foregoing high profits for the emergency, however, brings the blessing of God, a more lasting reward.”

Reformation Study Bible, vv 26-27, “The generosity of v. 25 is illustrated by the community-minded merchant who puts the needs of others ahead of his own interests… The one who ‘seeks good’ is either the benefactor of society who receives community approval in return, or the seeker of righteousness who receives the approval of God (cf. Matt 5:6).”

Sermon Notes from "A Heart Adorned with Submission: How Wives of Men Become Daughters of Sarah." Sermon by Mitch Chase.

[From the 10:45AM service yesterday at Kosmosdale Baptist Church. The audio is available HERE.]

1 Peter 3:1-6.

I. Introduction

A. Pervasive confusion regarding marriage in our culture

B. Ephesians 5 [:22ff.]. Marriage is to be a picture of Christ and His Church.

C. Marriage, with Man as head, was established before the Fall.

D. Marriage, as all creation, was cursed in the Fall.

E. Marriage, following NT commands, conforms to the original plan.

F. Marriage should reflect the Trinity: distinct persons, equal in essence, but in different roles.

II. Evangelistic Effect of Submission (vv. 1-2)

A. This command is specifically given to believing wives of unbelieving husbands, though the command is for wives in general as well.

B. The believing wife must live out her faith in the home.

C. "Without a word" does not imply an entire lack of verbal witness (otherwise, what would the husband be "won" to?), but a lack of argumentative confrontation concerning the Faith.

D. Though wives are to respect their husbands, the "fear" [KJV] in this verse is primarily directed to the Lord.

III. Virtuous Adornment of Submission (vv. 3-4)

A. Peter is no more prohibiting jewelry than he is clothing,

B. As with Paul's admonishment that 'physical exercise profits little,' which does not prohibit physical exercise, this verse prompts women to check their focus: what do we value most?

C. xrefs. Prov 31:30; 1 Sam 16:7.

IV. Holy Examples of Submission (vv. 5-6)

A. Women are here encouraged by accounts of godly women in previous generations.

B. Our fear and hope is in the Lord, and this motivates us living in a godly way in the home.

C. xref. Gen 18:9ff.

V. Conclusion

A. We must all be prayerful for wives, especially for those in particularly difficult situations.

B. Wives of unbelieving husbands must consider the mission of their submission.

C. ex. Mother Monica.

Brief Note on Proverbs 11:22

As some of the men from Kosmosdale Baptist Church have been teaching through Proverbs on Wednesday nights, tonight my friend Tim Scott came to Proverbs 11:22--

Like a gold ring in a pig's snout
is a beautiful woman without discretion.
(Proverbs 11:22 ESV)

I had read this verse a few times before while reading through Proverbs, and it always made me chuckle, but I'd never taken time to give it serious consideration. Tim did an excellent job (as he usually does) explaining the text and drawing specific practical applications.

One of the applications he drew was that inward beauty is more desirable-- and more to be sought after by Christians-- than outward beauty. In this regard, he referenced 1 Peter 3:3-4--


Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear—but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God's sight is very precious.
(1 Peter 3:3-4 ESV)

Anyway, many other good things were said, but I write this here as a reminder that even the seemingly silly verses from God's Word are actually great truths.

Sermon Notes from "Through the Imperishable Gospel: Born Again for Brotherly Love." Sermon by Mitch Chase.

[From the 10:45AM worship service this past Lord's Day at Kosmosdale Baptist Church.]

1 Peter 1:22-25.

I. Introduction. "As believers, we must love what Jesus loves, and Jesus loves the church."

II. How We Love One Another

A. Love one another earnestly, not passively.

B. Love one another in the midst of trial.

III. Why We Love One Another

A. Love one another because love is the goal of our obedience.

B. Love one another because we have been born again.
1. Love one another because we have been purified in soul.
2. Love one another because we have been made a part of the family of God.

Sermon Notes from "Hope and Holiness: Children of God Living for Future Grace." Sermon by Mitch Chase.

[From the 10:45AM service this past Lord's Day at Kosmosdale Baptist Church.]

1 Peter 1:13-16.

I. Introduction
->Exodus: preparation following deliverance, issuing forth in hope.

II. Be Hopeful

A. Because of what Christ has done and will do

B. The Mindset of Hope:
1. Preparing your mind
a. Be mindful of your thoughts
b. Being mentally prepared for action
2. Being sober-minded
a. Clear-minded
b. Unentangled by sin

C. The Object of Hope
1. Future Grace
2. Full, rather than partial, hope

III. Be Holy

A. Holiness is a command: we have a standard of conduct, found in God's Word, based on God's character.

B. Holiness is an identity: we have new desires.

C. Holiness is comprehensive.

Audio for "Propitiation: The Most Important Word Sinners Should Know." Sermon by Mitch Chase.

Last month at Kosmosdale Baptist Church, Mitch Chase preached from Romans 3:25-26.

Many people, upon seeing a five-syllable "-tion" word at the beginning of the title-- a word that most of us do not use in our daily lives-- may be tempted to allow their eyes to glaze over, and to think, 'there goes a seminary doctoral student, trying to preach a sermon as if he's in a Systematic Theology classroom.'

If you find yourself in this category, please notice the second half of the sermon title: "The Most Important Word Sinners Should Know." I believe that Mitch, to God's glory, did an exceptional job explaining why "propitiation" is not just an abstract theological concept, but is key to understanding Scripture and is vital to all of our lives.

I encourage everyone to listen to the audio for this sermon, which is now available HERE.

Sermon Notes from "Where Angels Long to Look: Salvation Foretold by Prophets and Fulfilled by Christ." Sermon by Mitch Chase.

[From the 10:45AM worship service this morning at Kosmosdale Baptist Church.]

1 Peter 1:10-12.

I. Introduction

A. The easy road is not always the most desirable, especially when the journey itself is important.

B. OT prophets prophesied about the salvation that was to come in Christ to us.

II. Inquiry of the OT Prophets

A. OT prophets had a sense that there was something more than what they could understand.

B. OT prophets were not merely disinterested vessels through which revelation came, but they were keenly interested in the subject of their prophecy.

C. OT prophets demonstrated an understanding that they were looking for something more and greater.

III. Revelation to the OT Prophets

A. OT prophets foretold Christ's passion and subsequent glory.

B. OT prophets were ultimately serving us:
1. Not that they were not also serving the people of their time;
2. We should consider ourselves to have been placed in a privileged position.

C. OT prophets prophesied by the Spirit, who now empowers preachers in proclaiming the gospel.

IV. Results

A. Angels marvel at God's salvation.

B. Believers' suffering will give way to glory.

Sermon Notes from "Christ to the Chosen Sojourners: Grace and Peace to You." Sermon by Mitch Chase.

[From the 10:45AM worship service this morning at Kosmosdale Baptist Church.]

1 Peter 1:1-2.

I. Introduction: Peter as a five-sided diamond.

II. The Sender

A. Peter (NT Background):
1. Peter prior to the resurrection
2. Peter following the resurrection
3. Peter, a mature apostle

B. An apostle: Peter represents Jesus.

III. The Recipients

A. Exiles:
1. Physical exiles
2. Spiritual sojourners

B. Elect:
1. OT Background
2. Election is presented as a comforting doctrine.
3. Three aspects of election:
a. According to the foreknowledge of the Father
b. Sanctification of the Spirit:
i. "sanctification" = "set apart"
ii. "sanctification" indicates a call to holiness
c. Chosen for obedience to the Son:
i. background: Exodus 24
ii. "sprinkled with blood" = "cleansed for obedience"

IV. The Greeting: The apostles opened their epistles by combining a Gentile and Jewish greeting, and Christianizing these greetings with gospel concepts.

Sermon Notes from Philippians 1:9-11. Sermon by Jim Scott Orrick.

[The following notes are from the 10:45AM service this morning at Kosmosdale Baptist Church. The entire sermon should soon be available to hear on-line HERE.]

Philippians 1:9-11.

I. Introduction: "What is most necessary?"

II. Prayer for Abounding Love: Our love grows as we consider truth.

III. Fruit from Abounding Love

A. Approving What is Excellent: Love dictates the best course of action.

B. Purification

C. Filling with the Fruit of Righteousness