10.12.21
Ordination Service of Pastor David Weng
DAVID WENG
PASTOR
David received his Bachelor’s degree from Far Eastern Bible College, Singapore (Bachelor of Theology, 2000) and two Masters degrees from Pensacola Theological Seminary, Florida, USA (Master of Arts in Bible Exposition, 2004 and Master of Divinity, 2006).
God has given him a wonderful helpmeet and three beautiful children, Elizabeth, Joshua, and Caleb. We welcome you to worship with us this Sunday. If you have any questions, please don’t hesitate to ask. pastor@providencebpchurch.org
https://www.facebook.com/watch/live/?ref=watch_permalink&v=624118695674480
SUNDAY, DECEMBER 19, 2021 AT 12:30 PM – 2:30 PM UTC+08
6.12.21
My appeal to the false teachers
Friends, I have written many letters to those false teachers, they are not happy with all these letters. They hated me.
I appeal to you, false teachers, to stop provoking young people to hate fellow Christian. Stop all attacks on Christian Churches. Stop instigating young people to follow your wrong way of doing things.
Stop all attacks in your Journal, Bulletin, Sunday Sermon, Bible Study, talks, and Bible College lectures.
After all, this is your choice. You have to decide. If you want to continue to become false teachers, go ahead. There are consequences ahead of you. In 13 years, I have given my time to warn you, I have seen dangers coming ahead of you, I appeal to you to turn away from the wrong path, repent, return to the flock, unite, and not separate from one another.
I encourage you, the false teachers, to bend your knees while you are reading the Bible, asking God to forgive you, peradventure God may open your eyes to see the suffering Christ. May God have mercy unto you.
Encouragement from these false teachers
These false teachers in FEBC and some Bible Presbyterian Churches like to provoke young people. They are good at encouraging young men and women!
What did they provoke and encourage?
They provoke young people to attack pastors and leaders in the same denomination, in Bible Presbyterian Church.
Young people were instigated to attack.
The false teachers instigated these young people to attack Christian who is reading NIV, attacking those churches which are using drums in their worship, attacking fellows believers who do not agree with these false teachers. Attacking Christians who are not Reformed and Fundamental.
These false teachers are wolves in sheep clothing encouraging and provoking their students to think critically against other Christians.
These false teachers in another time and another place, in the Sunday Worship, when they are at the pulpit, will preach publicly that they are provoking and encouraging others to love and unto good work. They are king cobra with double tongues.
Surely these false teachers and false pastors' mouths are full of rubbish. One of the false teachers is Clement "the leper living in the tabernacle." Surely God is at the doorstep, may he have the fear of the Lord and stop instigating young people to sin.
5.12.21
English Bible Translations in the Twentieth Century
English Bible Translations in the Twentieth Century. At the turn of the century, Adolf Deissmann, using study of the papyri from Egypt, persuaded scholars that the NT was in the common language (the Koine) of the first century, giving impetus to an effort to present the Bible in the language of the twentieth century. Accompanying this development was the rise of archaeological discovery that gave new manuscripts of both the OT and NT. The Cairo Genizah collection of Hebrew manuscripts was found at the end of the last century, and the Dead Sea Scrolls in 1947. Perhaps 25 Greek manuscripts of the NT could have been used in 1611. Now over 5,400 are known. More of the Uncial manuscripts (309) were available to 20th century translators. The papyrus manuscripts (115), most found in 20th twentieth century, are the oldest extant sources for the NT text. Wider knowledge of the nature of the biblical and related languages has been gained, making for more accurate definitions. New scholarly grammars, dictionaries, and anthologies of texts grew out of these developments. Besides these matters is the simple fact that the English language continually changes so that what is understandable at one period becomes less so at a later one.
Translation theory became a factor in Bible translation in the last half of the 20th century. The extremes are paraphrase and a “wooden” word-for-word literalism. Between the extremes, one choice is “formal equivalence,” where the objective is to find a formal equivalent for the words of the text being translated. Supporters of this method suggest that it is necessary in order for the reader to know what Scripture says, and some see theological implications that, if the words of Scripture are the words of God, they should not be modified in translation more than is unavoidable. All translations may involve some interpretation, but interpretation is not the work of the translator. Another choice is “dynamic equivalence,” where the priority is to communicate effectively the thoughts of the text being translated. Supporters of this view suggest that translation should communicate with the reader as effectively as the original did with its readers, and that translating “meaning for meaning” is necessary to accomplish this. Most of the previous translations were formal equivalence, including the King James, American Standard, and Revised Standard. Several recent translations fall into each category. Notably, the New English Bible (NEB, 1961) and its revision, the Revised English Bible (REB, 1989), the New International Version (NIV, 1978), the Good News Bible (GNB, 1976), the Jerusalem Bible (JB, 1966), and its thorough revision, the New Jerusalem Bible (NJB, 1985), and the New Living Translation (NLT, 1996) are dynamic equivalence. The New American Standard Bible (NASB, 1971) and its significant revision, the New American Standard Bible, Updated Edition (NASU, 1995), the King James II (KJ II, 1971), the New King James Version (NKJV, 1982), and the New Revised Standard Version (NRSV, 1989) are formal equivalence.
The first half of the 20th century saw a spate of translations which abandoned the effort to revise the KJV and attempted to reflect new trends, each from its own viewpoint. They had a limited vogue in some circles while being criticized in others. Some were works of groups while others were prepared by one person; none seriously threatened the dominance of the KJV.
The Revised Standard Version, with its NT ready in 1946 and the complete Bible in 1952, bore the brunt of criticism of modern translations because it was the first serious challenge after 1901 to the long dominance of the KJV. It retained the Old English forms in liturgical and poetic passages, as well as using Old English pronouns when deity is addressed. Eventually an edition was issued with modifications to make it acceptable for use by Greek Orthodox and Roman Catholics which is called the “Common Bible.”
The New Revised Standard Version appeared in 1989. Chaired by Bruce Metzger, the translators sought to preserve all that is best in the English Bible and to make the language as accurate and clear as possible. Significantly different from the RSV, the NRSV removed archaic pronouns and is both dignified and lucid. It is sanctioned for public and private reading by the National Council of Churches.
The British have prepared the New English Bible (1970) which represents certain trends in British biblical scholarship. The American reader will see differences between British English and American English. A revision, the Revised English Bible (1989), is strongly oriented to dynamic equivalence in translation and retains many British colloquialisms, as did its predecessor.
Roman Catholics issued the Jerusalem Bible, which with its notes is used both in and out of Catholic circles. In 1985, a thorough revision, the New Jerusalem Bible, was published. Even more fluid and readable than its predecessor, it is widely used. Of more widespread influence is the New American Bible (1970) which was used in preparing the English version of the liturgy of the Roman church. While making some concessions, its notes support Catholic doctrine.
The Jewish community has produced the New Jewish Publication Society translation Tanakh (1962–1982). This translation follows the Masoretic Text for the most part, is very readable, and is among the best translations of the Hebrew Bible.
The Living Bible (1971, LB), by Kenneth N. Taylor, is a paraphrase of the Bible, based on the American Standard Version (1901, ASV). Extremely popular in its early years, but of uneven quality, it has been much criticized. Dr. Taylor freely admits that it is not a substitute for Bible translations. Its successor is a dynamic equivalence translation from the original languages, The New Living Translation (1996, NLT), with a dual goal of reliability and readability. The NLT is the product of a large group of transdenominational scholars and leans toward inclusive language.
Those who prefer literal translation found their representatives in the New American Standard Bible (NASB) prepared by the Lockman Foundation (1971). An attempt to give the ASV new life, this effort removes many archaisms from the ASV; it reflects different judgments on textual questions from the ASV, and it places words not represented in the original text but added by the translators for clarity in italics, as did the King James Version. The NASB was significantly revised in the New American Standard Bible, Updated Edition (1995, NASU). Archaic pronouns are removed and readability is greatly enhanced without sacrificing accuracy. The NASU removes many of the common objections to the NASB and is without competitors as the most accurate English translation of the Bible. An effort to preserve as much of the old as possible is the New King James Bible (1982). This is a “halfway house” for those who know that something needs to replace the KJV but who are not willing to have a translation which represents the current state of knowledge and uses current language.
An effort to meet the needs of those who have English as a second language or those who have a limited knowledge of English is Today’s English Version (TEV), also known as the Good News Bible (1976). Recasting of language, consolidation of statements, and paraphrasing have all been employed in the effort to make the message simple enough to be grasped by the reader.
The New International Version was issued in 1978 by the International Bible Society from a cooperative project in which more than 110 scholars representing 34 religious groups participated. Abandoning any effort to revise the KJV line of Bibles, the NIV is a new translation aiming at accuracy, clarity, and dignity. It attempts to steer a middle course between literalness and paraphrase while attaining a contemporary style for the English reader but does not always succeed, leaning heavily toward dynamic equivalence and containing many colloquialisms.
The NT of a new translation, the Holman Christian Standard Bible, was published in 2000. The OT is due in 2004. This translation strives for “optimal equivalence,” using formal equivalence except when a formal equivalent cannot be easily understood, in those cases leaning toward a dynamic equivalent. Translated from the critical texts of the OT and NT, it is lucid, dignified, faithful to God’s word, and accurate. Wide distribution indicates it is quite popular. The HCSB answers many of the common objections to formal equivalence translations.
The ESV, English Standard Version, is essentially a literal translation published in 2001. It emphasizes “word-for-word correspondence” but also readability. It is designed for personal reading and in-depth study as well as Scripture memorization and public worship.
Eugene Peterson has completed his translation of The Message (2002). It is a contemporary language paraphrase designed to express a personal message to the reader. It is an outgrowth of his work as a pastor. It is not designed to replace the more literal translations but is for the new believer and those who need a more modern slant to enhance their understanding.
Jack P. Lewis and Charles W. Draper
Charles W. Draper with Lewis Jack P., “Bible Translations,” ed. Chad Brand et al., Holman Illustrated Bible Dictionary (Nashville, TN: Holman Bible Publishers, 2003), 214–216.
The Bible’s Preservation
A ninth reason for believing the Bible to be the Word of God is its extraordinary preservation down through the centuries of Old Testament and church history. Today, after the Bible has been translated in part or whole into hundreds of languages, some with multiple versions, and after millions of copies of the sacred text have been printed and distributed, it would be a nearly impossible feat to destroy the Bible. But these conditions did not always prevail.
Until the time of the Reformation the biblical text was preserved by the laborious and time-consuming process of copying it over and over again by hand, at first onto papyrus sheets and then onto parchments. Throughout much of this time the Bible was an object of extreme hatred by many in authority. They tried to stamp it out. In the early days of the church, Celsus, Porphyry and Lucian tried to destroy it by arguments. Later the emperors Diocletian and Julian tried to destroy it by force. At several points it was actually a capital offense to possess a copy of parts of Holy Writ. Yet the text survived.
If the Bible had been only the thoughts and work of human beings, it would have been eliminated long ago in the face of such opposition, as other books have been. But it has endured, fulfilling the words of Jesus, who said, “Heaven and earth will pass away, but my words will not pass away” (Mt. 24:35).
James Montgomery Boice, Foundations of the Christian Faith: A Comprehensive & Readable Theology (Downers Grove, IL: InterVarsity Press, 1986), 63–64.
The Text of the Bible
The Text of the Bible. A comparison of an English Bible in the Revised Version with one in the Authorised Version reveals at once many changes. Some are due to the progress of the English language, but many others are due to what scholars call various readings in the text. The text is the original Hebrew of the Old Testament and the original Greek of the New Testament. Formerly an idea largely prevailed that this text was an unchanging, unchangeable thing, preserved miraculously from ancient times. The preservation of the Bible is certainly one of the greatest miracles. When we reflect that the Bible had existed for a thousand years before printing was invented in Europe, that all copies had to be made laboriously by hand, and that thousands of copyists must have been employed, the wonder is not that there are various readings of the text, but that these are comparatively few and unimportant. The text of the Bible was preserved by human hands, working under human limitations, but the hand of God is in it too.
J. R. Dummelow, ed., A Commentary on the Holy Bible (New York: The Macmillan Company, 1936), xiv.
What is a Bible Presbyterian Church
Bible Presbyterian Church. A small Presbyterian denomination born out of the modernist-fundamentalist controversy. In 1936 The Presbyterian Church of America (later Orthodox Presbyterian Church) was founded by a small group of pastors and elders who left the Presbyterian Church-U.S.A. The immediate cause for this exodus was the suspension of J. Gresham Machen and J. Oliver Buswell, Jr., from the Presbyterian ministry due to their support of an independent mission board that sought to insure biblical teaching on Presbyterian mission fields. The newly formed denomination was soon drawn into internal conflict. Genuine differences in doctrine, ethics and church government, coupled with suspicions and disagreements, led Buswell, Carl McIntire, Allan MacRae and others to separate and form the Bible Presbyterian Church (BPC) in 1937.
At its first synod the BPC amended the Westminster standards to teach premillennialism. A piety which included alcoholic abstinence was enjoined, and a church government allowing greater freedom to the local church and both independent and church-controlled agencies was established. The chief characteristic was a self-conscious denominational “testimony” for the Bible and Jesus Christ, which issued in separatist stance calling for separation from apostasy as well as from those having fellowship with apostates. This ultimately isolated the BPC and hindered evangelistic efforts.
The BPC was originally supportive of the American and International Councils of Christian Churches (ACCC; ICCC) presided over by Carl McIntire. Disagreement during the 1950s over the denomination’s association with the ACCC and ICCC and the autonomy of BPC agencies led to the withdrawal of McIntire and others at the 1956 General Assembly to form the Bible Presbyterian Church, Collingswood Synod. The majority continued as the Bible Presbyterian Church, Columbus Synod, until 1961, when the denomination changed its name to the Evangelical Presbyterian Church (EPC). In 1965 the EPC then merged with the Reformed Presbyterian Church in North America, General Synod, to form the Reformed Presbyterian Church, Evangelical Synod.
BIBLIOGRAPHY. G. P. Hutchinson, The History Behind the Reformed Presbyterian Church, Evangelical Synod (1974); The Constitution of the Bible Presbyterian Church (1946).
Daniel G. Reid et al., Dictionary of Christianity in America (Downers Grove, IL: InterVarsity Press, 1990).
OF THE CHURCH
SERMON 74*
OF THE CHURCH
“I beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all.”
Ephesians 4:1–6.
1. How much do we almost continually hear about the Church! With many it is matter of daily conversation. And yet how few understand what they talk of! how few know what the term means! A more ambiguous word than this, the Church, is scarce to be found in the English language. It is sometimes taken for a building, set apart for public worship: sometimes for a congregation, or body of people, united together in the service of God. It is only in the latter sense that it is taken in the ensuing discourse.
2. It may be taken indifferently for any number of people, how small or great soever. As, “where two or three are met together in his name,” there is Christ; so, (to speak with St. Cyprian,) “where two or three believers are met together, there is a Church.” Thus it is that St. Paul, writing to Philemon, mentions “the Church which is in his house;” plainly signifying, that even a Christian family may be termed a Church.
3. Several of those whom God hath called out of the world, (so the original word properly signifies,) uniting together in one congregation, formed a larger Church; as the Church at Jerusalem; that is, all those in Jerusalem whom God had so called. But considering how swiftly these were multiplied, after the day of Pentecost, it cannot be supposed that they could continue to assemble in one place; especially as they had not then any large place, neither would they have been permitted to build one. In consequence, they must have divided themselves, even at Jerusalem, into several distinct congregations. In like manner, when St. Paul, several years after, wrote to the Church in Rome, (directing his letter, “To all that are in Rome, called to be saints,”) it cannot be supposed that they had any one building capable of containing them all; but they were divided into several congregations, assembling in several parts of the city.
4. The first time that the Apostle uses the word Church is in his preface to the former Epistle to the Corinthians: “Paul called to be an apostle of Jesus Christ, unto the Church of God which is at Corinth.” The meaning of which expression is fixed by the following words: “To them that are sanctified in Christ Jesus; with all that, in every place,” (not Corinth only; so it was a kind of circular letter,) “call upon the name of Jesus Christ our Lord, both theirs and ours.” In the inscription of his second letter to the Corinthians, he speaks still more explicitly: “Unto the Church of God which is at Corinth, with all the saints that are in all Achaia.” Here he plainly includes all the Churches, or Christian congregations, which were in the whole province.
5. He frequently uses the word in the plural number. So, Gal. 1:2,“Paul an apostle,—unto the Churches of Galatia;” that is, the Christian congregations dispersed throughout that country. In all these places, (and abundantly more might be cited,) the word Church or Churches means, not the buildings where the Christians assembled, (as it frequently does in the English tongue,) but the people that used to assemble there, one or more Christian congregations. But sometimes the word Church is taken in Scripture in a still more extensive meaning, as including all the Christian congregations that are upon the face of the earth. And in this sense we understand it in our Liturgy, when we say, “Let us pray for the whole state of Christ’s Church militant here on earth.” In this sense it is unquestionably taken by St. Paul, in his exhortation to the elders of Ephesus: (Acts 20:28:) “Take heed to the Church of God, which he has purchased with his own blood.” The Church here, undoubtedly, means the catholic or universal Church; that is, all the Christians under heaven.
6. Who those are that are properly “the Church of God,” the Apostle shows at large, and that in the clearest and most decisive manner, in the passage above cited; wherein he likewise instructs all the members of the Church, how to “walk worthy of the vocation wherewith they are called.”
7. Let us consider, First, who are properly the Church of God? What is the true meaning of that term? “The Church at Ephesus,” as the Apostle himself explains it, means, “the saints,” the holy persons, “that are in Ephesus,” and there assemble themselves together to worship God the Father, and his Son Jesus Christ; whether they did this in one or (as we may probably suppose) in several places. But it is the Church in general, the catholic or universal Church, which the Apostle here considers as one body: Comprehending not only the Christians in the house of Philemon, or any one family; not only the Christians of one congregation, of one city, of one province, or nation; but all the persons upon the face of the earth, who answer the character here given. The several particulars contained therein, we may now more distinctly consider.
8. “There is one Spirit” who animates all these, all the living members of the Church of God. Some understand hereby the Holy Spirit himself, the Fountain of all spiritual life; and it is certain, “if any man have not the Spirit of Christ, he is none of his.” Others understand it of those spiritual gifts and holy dispositions which are afterwards mentioned.
9. “There is,” in all those that have received this Spirit, “one hope;” a hope full of immortality. They know, to die is not to be lost: Their prospect extends beyond the grave. They can cheerfully say, “Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again to a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away.”
10. “There is one Lord,” who has now dominion over them, who has set up his kingdom in their hearts, and reigns over all those that are partakers of this hope. To obey him, to run the way of his commandments, is their glory and joy. And while they are doing this with a willing mind they, as it were, “sit in heavenly places with Christ Jesus.”
11. “There is one faith;” which is the free gift of God, and is the ground of their hope. This is not barely the faith of a Heathen; Namely, a belief that “there is a God,” and that he is gracious and just, and, consequently, “a rewarder of them that diligently seek him.” Neither is it barely the faith of a devil; though this goes much farther than the former. For the devil believes, and cannot but believe, all that is written both in the Old and New Testament to be true. But it is the faith of St. Thomas, teaching him to say with holy boldness, “My Lord, and my God!” It is the faith which enables every true Christian believer to testify with St. Paul, “The life which I now live, I live by faith in the Son of God, who loved me, and gave himself for me.”
12. “There is one baptism;” which is the outward sign our one Lord has been pleased to appoint, of all that inward and spiritual grace which he is continually bestowing upon his Church. It is likewise a precious means, whereby this faith and hope are given to those that diligently seek him. Some, indeed, have been inclined to interpret this in a figurative sense; as if it referred to that baptism of the Holy Ghost which the Apostles received at the day of Pentecost, and which, in a lower degree, is given to all believers: But it is a stated rule in interpreting Scripture, never to depart from the plain, literal sense, unless it implies an absurdity. And beside, if we thus understood it, it would be a needless repetition, as being included in, “There is one Spirit.”
13. “There is one God and Father of all” that have the Spirit of adoption, which “crieth in their hearts, Abba, Father;” which “witnesseth” continually “with their spirits,” that they are the children of God: “Who is above all,”—the Most High, the Creator, the Sustainer, the Governor of the whole universe: “And through all,”—pervading all space; filling heaven and earth:
Totam
Mens agitans molem, et magno se corpore miscens:—
[The following is Wharton’s translation of this quotation from Virgil:—
“The general soul
Lives in the parts, and agitates the whole.”—Edit.]
“And in you all,”—in a peculiar manner living in you, that are one body, by one spirit:
Making your souls his loved abode,
The temples of indwelling God.
14. Here, then, is a clear unexceptionable answer to that question, “What is the Church?” The catholic or universal Church is, all the persons in the universe whom God hath so called out of the world as to entitle them to the preceding character; as to be “one body,” united by “one spirit;” having “one faith, one hope, one baptism; one God and Father of all, who is above all, and through all, and in them all.”
15. That part of this great body, of the universal Church, which inhabits any one kingdom or nation, we may properly term a National Church; as, the Church of France, the Church of England, the Church of Scotland. A smaller part of the universal Church are the Christians that inhabit one city or town; as the Church of Ephesus, and the rest of the seven Churches mentioned in the Revelation. Two or three Christian believers united together are a Church in the narrowest sense of the word. Such was the Church in the house of Philemon, and that in the house of Nymphas, mentioned Col. 4:15. A particular Church may, therefore, consist of any number of members, whether two or three, or two or three millions. But still, whether they be larger or smaller, the same idea is to be preserved. They are one body, and have one Spirit, one Lord, one hope, one faith, one baptism, one God and Father of all.
16. This account is exactly agreeable to the nineteenth Article of our Church, the Church of England: (Only the Article includes a little more than the Apostle has expressed:)
“OF THE CHURCH.
“The visible Church of Christ is a congregation of faithful men, in which the pure word of God is preached, and the sacraments be duly administered.”
It may be observed, that at the same time our thirty-nine Articles were compiled and published, a Latin translation of them was published by the same authority. In this the words were coetus credentium; “a congregation of believers;” plainly showing that by faithful men, the compilers meant, men endued with living faith. This brings the Article to a still nearer agreement to the account given by the Apostle.
But it may be doubted whether the Article speaks of a particular Church, or of the Church universal. The title, “Of the Church,” seems to have reference to the catholic Church; but the second clause of the Article mentions the particular Churches of Jerusalem, Antioch, Alexandria, and Rome. Perhaps it was intended to take in both; so to define the universal Church as to keep in view the several particular Churches of which it is composed.
17. These things being considered, it is easy to answer that question, “What is the Church of England?” It is that part, those members, of the Universal Church who are inhabitants of England. The Church of England is, that body of men in England, in whom “there is one Spirit, one hope, one Lord, one faith;” which have “one baptism,” and “one God and Father of all.” This and this alone is the Church of England, according to the doctrine of the Apostle.
18. But the definition of a Church, laid down in the Article, includes not only this, but much more, by that remarkable addition: “In which the pure word of God is preached, and the sacraments be duly administered.” According to this definition, those congregations in which the pure Word of God (a strong expression) is not preached are no parts either of the Church of England, or the Church catholic; as neither are those in which the sacraments are not duly administered.
19. I will not undertake to defend the accuracy of this definition. I dare not exclude from the Church catholic all those congregations in which any unscriptural doctrines, which cannot be affirmed to be “the pure word of God,” are sometimes, yea, frequently preached; neither all those congregations, in which the sacraments are not “duly administered.” Certainly if these things are so, the Church of Rome is not so much as a part of the catholic Church; seeing therein neither is “the pure word of God” preached, nor the sacraments “duly administered.” Whoever they are that have “one Spirit, one hope, one Lord, one faith, one God and Father of all,” I can easily bear with their holding wrong opinions, yea, and superstitious modes of worship: Nor would I, on these accounts, scruple still to include them within the pale of the catholic Church; neither would I have any objection to receive them, if they desired it, as members of the Church of England.
II. 20. We proceed now to the second point. What is it to “walk worthy of the vocation wherewith we are called?”
It should always be remembered that the word walk, in the language of the Apostle, is of a very extensive signification. It includes all our inward and outward motions; all our thoughts, and words, and actions. It takes in, not only everything we do, but everything we either speak or think. It is, therefore, no small thing “to walk,” in this sense of the word, “worthy of the vocation wherewith we are called;” to think, speak, and act, in every instance in a manner worthy of our Christian calling.
21. We are called to walk, First, “with all lowliness:” to have that mind in us which was also in Christ Jesus; not to think of ourselves more highly than we ought to think; to be little, and poor, and mean, and vile in our own eyes; to know ourselves as also we are known by Him to whom all hearts are open; to be deeply sensible of our own unworthiness, of the universal depravity of our nature, (in which dwelleth no good thing,)—prone to all evil, averse to all good; insomuch that we are not only sick, but dead in trespasses and sins, till God breathes upon the dry bones, and creates life by the fruit of his lips. And suppose this is done,—suppose he has now quickened us, infusing life into our dead souls; yet how much of the carnal mind remains! How prone is our heart still to depart from the living God! What a tendency to sin remains in our heart, although we know our past sins are forgiven! And how much sin, in spite of all our endeavours, cleaves both to our words and actions! Who can be duly sensible how much remains in him of his natural enmity to God, or how far he is still alienated from God by the ignorance that is in him?
22. Yea, suppose God has now thoroughly cleansed our heart, and scattered the last remains of sin; yet how can we be sensible enough of our own helplessness, our utter inability to all good, unless we are every hour, yea, every moment, endued with power from on high? Who is able to think one good thought, or to form one good desire, unless by that Almighty power which worketh in us both to will and to do of his good pleasure? We have need even in this state of grace, to be thoroughly and continually penetrated with a sense of this. Otherwise we shall be in perpetual danger of robbing God of his honour, by glorying in something we have received, as though we had not received it.
23. When our inmost soul is thoroughly tinctured therewith, it remains that we “be clothed with humility.” The word used by St. Peter seems to imply that we be covered with it as with a surtout; that we be all humility, both within and without; tincturing all we think, speak, and do. Let all our actions spring from this fountain; let all our words breathe this spirit; that all men may know we have been with Jesus, and have learned of him to be lowly in heart.
24. And being taught of Him who was meek as well as lowly in heart, we shall then be enabled to “walk with all meekness;” being taught of Him who teacheth as never man taught, to be meek as well as lowly in heart. This implies not only a power over anger, but over all violent and turbulent passions. It implies the having all our passions in due proportion; none of them either too strong or too weak; but all duly balanced with each other; all subordinate to reason; and reason directed by the Spirit of God. Let this equanimity govern your whole souls; that your thoughts may all flow in an even stream, and the uniform tenor of your words and actions be suitable thereto. In this “patience” you will then “possess your souls;” which are not our own while we are tossed by unruly passions. And by this all men may know that we are indeed followers of the meek and lowly Jesus.
25. Walk with all “longsuffering.” This is nearly related to meekness, but implies something more. It carries on the victory already gained over all your turbulent passions; notwithstanding all the powers of darkness, all the assaults of evil men or evil spirits. It is patiently triumphant over all opposition, and unmoved though all the waves and storms thereof go over you. Though provoked ever so often, it is still the same,—quiet and unshaken; never being “overcome of evil,” but overcoming evil with good.
26. The “forbearing one another in love” seems to mean, not only the not resenting anything, and the not avenging yourselves; not only the not injuring, hurting, or grieving each other, either by word or deed; but also the bearing one another’s burdens; yea, and lessening them by every means in our power. It implies the sympathizing with them in their sorrows, afflictions, and infirmities; the bearing them up when, without our help, they would be liable to sink under their burdens; the endeavouring to lift their sinking heads, and to strengthen their feeble knees.
27. Lastly: the true members of the Church of Christ “endeavour,” with all possible diligence, with all care and pains, with unwearied patience, (and all will be little enough,) to “keep the unity of the Spirit in the bond of peace;” to preserve inviolate the same spirit of lowliness and meekness, of longsuffering, mutual forbearance, and love; and all these cemented and knit together by that sacred tie,—the peace of God filling the heart. Thus only can we be and continue living members of that Church which is the body of Christ.
28. Does it not clearly appear from this whole account, why, in the ancient Creed, commonly called the Apostles’, we term it the universal or catholic Church,—“the holy catholic Church?” How many wonderful reasons have been found out for giving it this appellation! One learned man informs us, “The Church is called holy, because Christ, the Head of it, is holy.” Another eminent author affirms, “It is so called because all its ordinances are designed to promote holiness;” and yet another,—“because our Lord intended that all the members of the Church should be holy.” Nay, the shortest and the plainest reason that can be given, and the only true one, is,—The Church is called holy, because it is holy, because every member thereof is holy, though in different degrees, as He that called them is holy. How clear is this! If the Church, as to the very essence of it, is a body of believers, no man that is not a Christian believer can be a member of it. If this whole body be animated by one spirit, and endued with one faith, and one hope of their calling; then he who has not that spirit, and faith, and hope, is no member of this body. It follows, that not only no common swearer, no Sabbath-breaker, no drunkard, no whoremonger, no thief, no liar, none that lives in any outward sin, but none that is under the power of anger or pride, no lover of the world, in a word, none that is dead to God, can be a member of his Church.
29. Can anything then be more absurd, than for men to cry out, “The Church! The Church!” and to pretend to be very zealous for it, and violent defenders of it, while they themselves have neither part nor lot therein, nor indeed know what the Church is? And yet the hand of God is in this very thing! Even in this his wonderful wisdom appears, directing their mistake to his own glory, and causing “the earth to help the woman.” [Rev. 12:16] Imagining that they are members of it themselves, the men of the world frequently defend the Church: Otherwise the wolves that surround the little flock on every side would in a short time tear them in pieces. And for this very reason, it is not wise to provoke them more than is unavoidable. Even on this ground, let us, if it be possible, as much as lieth in us, “live peaceably with all men.” Especially as we know not how soon God may call them too out of the kingdom of Satan into the kingdom of his dear Son.
30. In the mean time, let all those who are real members of the Church, see that they walk holy and unblamable in all things. “Ye are the light of the world!” Ye are “a city set upon a hill,” and “cannot be hid.” O “let your light shine before men!” Show them your faith by your works. Let them see, by the whole tenor of your conversation, that your hope is all laid up above! Let all your words and actions evidence the spirit whereby you are animated! Above all things, let your love abound. Let it extend to every child of man: Let it overflow to every child of God. By this let all men know whose disciples ye are, because you “love one another.”
John Wesley, Sermons, on Several Occasions
“Speaking the truth in love” (Ephesians 4:15)
My friends in Bible
Presbyterian Church on earth,
Peace and grace
from the Father, the Son, the Holy Spirit.
I hope you read
this letter with your hearts, wills, strengths, and minds.
Paul wrote, “But speaking the truth in love, we are to grow into him
with reference to all things, who is the head, Christ, from whom the whole
body, joined together and held together by every supporting ligament, according
to the working by the measure of every single part, the growth of the body makes for
the building up of itself in love” (Eph 4:15–16).[1]
We are to speak the
truth in love, not to speak any word without love. This is the main reason for the
split and separation among us.
Of course, this
should never involve a compromise in doctrine. This is just using good sense. Ephesians 4:15 says
to speak “the TRUTH in LOVE.” One does not
exclude the other. They should go hand in hand.[2]
We must have truth
and love. In this we are united, there will be no stumbling block between us.
This unity is not negotiated by men;
it comes from doing the will of God. If we are in Christ, we are one with all
others who are also in Him. This unity is not something man creates; God does.
We are to maintain, guard, preserve it.
Such unity is
broken when we teach or live contrary to what the Holy Spirit desires. Unity
existed in the church described in Acts (see 4:32). It can today. As repentant
believers are baptized into Christ, they have assured the presence of His Spirit
within (Acts 2:38). The Spirit then works to build us into a dwelling where God
can live (Ephesians 2:22).[3]
But some of you spoke
the truth without love, therefore we split and were at war with each other.
Paul admonished the
Ephesians to speak
the truth in love (Eph 4:15) in the
context of each member of the body doing his part as the church grows and
matures.[4]
We need each
other’s in Christ, we are one. We see the call to
walk in humble majesty as the body of Christ building one another up in love as
we stand in the one established and true faith.
The
question now arises, what does Christ want from us?
Christ wants us to
grow up “and become mature, attaining to the whole measure of the fullness of
Christ” (Ephesians 4:13). So that we don’t miss
his point, Paul says the same thing again: “Then we will no longer be infants.”
And again: “We will in all things grow up into him who is the Head, that is,
Christ” (Ephesians 4:14, 15). We can’t escape
the implications: To grow up is to become like Christ. To fail to grow toward
Christ is to remain infantile.[5]
We must move on in unity, there is no
other way now.
At War with Each Other (James 4:1a,
11–12)
“What causes fights and quarrels among you?” (niv) Among Christians! “Behold, how good and how pleasant it
is for brethren to dwell together in unity” (Ps. 133:1). Surely brethren should live together in love
and harmony, yet often they do not. Lot caused a quarrel with his Uncle Abraham
(Gen. 13). Absalom created a war for his father David (2 Sam. 13–18). Even the
disciples created problems for the Lord when they argued over who was the
greatest in the kingdom (Luke 9:46–48).
When you
examine some of the early churches, you discover that they had their share of
disagreements. The members of the Corinthian church were competing with each
other in the public meetings, and even suing each other in court (1 Cor. 6:1–8;
14:23–40). The Galatian believers were “biting and devouring” one another (Gal.
5:15). Paul had to admonish the Ephesians to
cultivate spiritual unity (Eph. 4:1–16), and even his beloved church at
Philippi had problems: two women could not get along with each other (Phil.
4:1–3).[6]
It is
unfortunate that the saints are at war with each other, leader against leader,
church against church, fellowship against fellowship. The world watches these
religious wars and says, “Behold, how they hate one another!” No wonder Jesus
prayed, “That they all may be one; as Thou, Father, art in Me, and I in Thee,
that they also may be one in Us; that the world may believe that Thou hast sent
Me” (John 17:21).
But why are
we at war with one another? We belong to the same family; we trust the same
Saviour; we are indwelt by the same Holy Spirit—and yet we fight one another.
Why?[7]
I hope we
pause and think about this, why?
I pray that this letter reaches you in
time before the devils harm you further, he has deceived some of us to believe
in false doctrine and false teaching, in this, I pray the Lord to open your eyes to
see the greatness of our Lord on the Cross, there He shed His blood to cleanse
us from all unrighteousness, please reconcile to one another, read the Bible
daily, stay away from pride, be humble, seek justice, take care the poor and
needy, look after the orphans and widows, stay away from the sin of self-centeredness.
All men should be lifting up holy hands to pray to the Lord. Join the fellowship of
the saints, in this, we meet the Lord.
One faith, one body.
[1] John
D. Barry and Rebecca Kruyswijk, Connect the
Testaments: A One-Year Daily Devotional with Bible Reading Plan
(Bellingham, WA: Lexham Press, 2012).
[2] A.
R. Stanford, Handbook of
Personal Evangelism (WORDsearch, 2007), 220.
[3] Sam
E. Stone, Sermon Outlines on
Galatians, Ephesians, Philippians, Colossians, ed. Sam E. Stone,
Standard Sermon Starters (Cincinnati, OH: Standard, 1995), 27.
[4]
Daniel L. Akin, 1, 2, 3 John,
vol. 38, The New American Commentary (Nashville: Broadman & Holman
Publishers, 2001), 221.
[5]
LeRoy Lawson, Galatians,
Ephesians: Unlocking the Scriptures for You, Standard Bible
Studies (Cincinnati, OH: Standard, 1987), 208.
niv New International
Version
[6]
Warren W. Wiersbe, The Bible
Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996),
366–367.
[7]
Warren W. Wiersbe, The Bible
Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996),
367.
Lukewarn Bible Prebysterian Church
What kind of Christian Church is called a lukewarm Christian Church?
They are those who have the truth without love or those who have love without the truth.
In this case, this refers to lukewarm Churches like some Bible Presbyterian Churches on earth. They have the truth but without love.
For this, I am writing this letter to you,
In this repent!
You in this lukewarm church, like to be many masters. You are good at teaching Christian doctrine, Systematic Theology, Old Testament's truth, New Testament's truth, talking about Bible versions and translations, you are doctors of theology, you are the theologians, elders, deacons, leaders. You are on fire 24 hours x 7 days for theology. You said you are faithful to God, the true remnants of Abraham. True Israel. Spiritual men and women, servants of the Most High God, you said you are Christ's disciples, teacher of God's Word, 21st Century Reformers. You said you are 100% true to God, others cannot be compared with your faith, you see yourselves as the most faithful Christians on earth, 100% on fire for God, hot! Being useful in the kingdom of God. God pleasers, not a man-pleaser. Having freedom.
Furthermore, you want your church to obey your teaching 100% totally. You threatened them with ex-communication, separation from Christian fellowship if they disobey your teaching. Many of them keep quiet, they have a sentimental feeling toward your church because they grew up there, they do not want to leave your church, you thought they are obeying you 100% totally, they are saddened by what happened in your luke-warm church.
You do not have love. You are cold blood serpents, wolves in sheep clothing. You are full of lust and pride. You still dare to say you have a 100% preserved Perfect Bible in your hands. What a shame. You are a lukewarm heretic! Teaching a false doctrine which splitting the church, that is why I called you a heretic, you fight over a doctrine, meaning you have a perfect Greek Bible underlying the KJV, proclaiming Verbal Plenary Preservation as a doctrine of our life and death, in this, you split churches, not many people go so as low as that, even to make a claim like that.
We believed in a 100% perfect, 100% inspired Word of God in the original text, manuscripts written by the Apostles. (We called those copies the autographs.)
We believe too in the copiest after those autographs, these are the Word of God, these copies are not far from the autographs, we are still seeking to find the 100% original readings. In this, we need the patient to love those who are reading KJV, NIV, ESV, CUV...That is why I am writing this letter to you. To call you to be patient with others, not to be too harsh with brethren in Christ. Accept them as your brothers and sisters in Christ, they too believe in the Triune God, everybody is right with God, not only you, because they believe in the Son of God, the Saviour of the World, the Lamb of God, who took the sins of the World, in Him we reconciled and have peace. Be content with what we have, either KJV, NIV, ESV, or CUV...
But when you are living in a delusion, saying that you have the truth, but you are living without brotherly love, you are to spit out by God! You are lukewarm.
When your hot "truth" is mixed with your cold blood in you, in this, you become a lukewarm Christian church.
In this repent quickly, before it is too late. I appeal to you. Reconcile to brethren in Bible Presbyterian Church. You need to commit to the Lord 100% totally. Give Jesus Christ your whole heart. Under Him, we are one flock.
Revelation 3:15-22
I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! 16 So, because you are lukewarm—neither hot nor cold—I am about to spit you out of my mouth. 17 You say, ‘I am rich; I have acquired wealth and do not need a thing.’ But you do not realize that you are wretched, pitiful, poor, blind and naked. 18 I counsel you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see.
19 Those whom I love I rebuke and discipline. So be earnest and repent. 20 Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with that person, and they with me.
21 To the one who is victorious, I will give the right to sit with me on my throne, just as I was victorious and sat down with my Father on his throne. 22 Whoever has ears, let them hear what the Spirit says to the churches.”
2.12.21
ONE OF THE MOST DIFFICULT JOBS IN THE WORLD
Being a PASTOR is ranked among the most difficult "professions" in the world.
This is because a PASTOR must be at the same time:
•preacher • example • advisor • formator • planner •
minister • visionary • director • mentor • friend • nanny • reconciler •
marriage counselor • youth director • leader trainer • Bible teacher •
psychologist • intercessor, etc.
Besides being:
• church porter
• corporate administrator
• event organizer
• first to arrive and last to leave (sometimes)...
And yet, all pastors face constant criticism such as:
- "the Holy Communion doesn't fill me"
- "the sermon is too long"
- "just think about money"
- "endless fund raising"
in addition to many others ...
One of the most difficult things in a pastor’s life is
knowing that the people for whom they give their life will betray them.
The PASTOR is usually the most lonely person in the
community: you can even see a PASTOR is always surrounded by people, but rarely
by people interested in their problems, needs or even in their life, let alone
in the demands that the communities themselves place on them.
IF you have a PASTOR as friends, take care of them, protect
them, pray for them, understand their vision, support them, but above all love
them, don't forget the promise of Jesus Himself. "And I will give you
shepherds after my heart, who will feed you with knowledge and
intelligence" (Jer 3:15).
Therefore, take care of them because "they personally
watch over your souls, since they will be accountable for them" (Heb
13,17).
Let us honour with our prayers the lives of all those men of
God who have sacrificed so many things, including some of their own needs and
that of their families to fulfill God's call.
Value the time a PASTOR dedicates to you.
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