Cross found on all donkeys' backs?
There is legend that the crosses on these donkeys appeared after Jesus rode one into Jerusalem (read Matthew 21:1-11). There is no evidence that this is true. The dark stripe in the form of a cross was a trait in these donkeys long before Jesus lived. However, the fact that Jesus rode a donkey into Jerusalem is very important. It fulfilled a prophecy that was spoken 500 years before Jesus lived, and showed He was the Messiah (read Matthew 21:5 and Zechariah 9:9).
Dear Prayer Partners
1} President Obama and his advisors
2} the men & women serving in our armed forces and their families
3} Bobby- a missionary in Haiti who was flown back to the states with a broken back
4} Holly- recently gave birth to a son
5} Hailey- has Hodgkin’s lymphoma and is unable to work due to it
6} Margo- recovering from a stroke
7} Dan- has Leukemia & an inoperable brain tumor, the tumors in his stomach and lung have been removed successfully
8} Christine- recently gave birth by an emergency C-section and her new son is in critical condition
9} Living Waters A/G looking for a youth pastor with a vision to reach the youth
10} Dennis- having problems breathing
11} The Holm Family- death of a loved one from cancer
12} The DeRien Family- death of a loved one
13} The Fraley family- death of a loved one
14} Eugene- is battling cancer
15} Schimmica- husband is having an affair
16} Kevin- has some serious dental problems and is recovering from emergency oral surgery
17} Faith- is hospitalized after a heart attack and partial amputation of right foot, has a serious infection in heart, lungs and kidneys and is back on dialysis
18} Chantella- is expecting her 1st baby in the spring
19} Julianne- having difficulty with her pregnancy
20} Marc- family problems
21} Tom- problems with weight control
22} Achan- has HIV, an infection in her lungs and gall bladder is shutting down
23} Rick- has bulging disc in his back
24} Noah- a toddler having complications from heart surgery, has a very high fever
25} Frank- fighting depression
26} Gloria- hospitalized after passing out at work
27} Chaplain Sam- recovering from eye surgery
28} Chaplain Jay- preparing for a missionary trip to Uganda next year
29} For all the unspoken and personal requests that people have
30} For us at Highway Mission Outreach that we will continue have the doors opened to share the gospel and the needed finances to carry out the ministry of the mission and as we plant The Cross-Roads Chapel
31} For Michael Frankland, Gill Ainsworth, Mark Ainsworth, Tracy Ainsworth, Tony Wood, Eileen Walsh, and Elaine - break down strongholds in their lives
Opening Our Hearts to God
Psa. 19:14 - May the words of my mouth and the meditation of my heart Be acceptable before You, O Jehovah, my rock and my Redeemer.
Acts 13:22-23 - And when He had deposed him, He raised up David for them as king, to whom also He testified and said, I have found David, the son of Jesse, a man according to My heart, who will do all My will. (23) From this man's seed, God, according to promise, brought to Israel a Savior, Jesus.
~~~~~ Words of Ministry ~~~~~
Both of the above passages are related to David. Psalm 19:14
is a prayer of David, while Acts 13:22-23 is a description of
David. In David's prayer, there are the “words of my mouth”
and the “meditation of my heart,” or the thoughts of the
heart. He prayed that he would not only be kept in his words
outwardly, but also be acceptable to God in his thoughts
inwardly. The words of the mouth are an expression of the
thoughts of the heart. The heart is the root problem.
Whether or not one outwardly says the right words is not the basic problem. Whether or not one has an outward attitude in his speaking that is right is also not the basic problem. The
thoughts of the heart are the basic problem. The thoughts of
the heart constitute the root problem and cannot be overlooked. David did not merely pray, “God, may the words of my mouth be acceptable before You.” He added to the prayer, “May the meditation of my heart be acceptable before You.”
David's prayer was for the thoughts of his heart to be
acceptable before God. This is why Paul could later testify
that David was a man according to the Lord's heart. A person
who is according to God's heart allows God to touch his heart. If you will not allow God to touch your heart, it will be hard for you to be one who is according to His heart.
Many Christians ask, “Why is it wrong for me to do this? Why
is it wrong for me to say this? Why is it wrong for me to
express myself this way?” Brothers and sisters, whether or
not you are doing the right thing, saying the right thing, or
expressing yourself the right way is not the real problem.
Rather, is your heart right when you are doing such a thing,
saying such a word, or expressing yourself in such a way?
What is the condition of your heart? What is the condition of
the root? Even if you are right in every outward thing, it is
still possible for your heart to be wrong. God is touching the condition of your heart and asking about it. He allows many winds and waves to beat upon His children for this very reason.
He uses these things to touch your heart and to expose the condition of your heart.
By C.H. Spurgeon
"For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called" (Isaiah 54:5).
JESUS, the Redeemer, is altogether ours and ours for ever. All the offices of Christ are held on our behalf. He is king for us, priest for us, and prophet for us. Whenever we read a new title of the Redeemer, let us appropriate Him as ours under that name as much as under any other. The shepherd's staff, the father's rod, the captain's sword, the priest's mitre, the prince's sceptre, the prophet's mantle, all are ours.
Jesus hath no dignity which He will not employ for our exaltation, and no prerogative which He will not exercise for our defence. His fulness of Godhead is our unfailing, inexhaustible treasure-house. His manhood also, which he took upon him for us, is ours in all its perfection. To us our gracious Lord communicates the spotless virtue of a stainless character; to us he gives the meritorious efficacy of a devoted life; on us he bestows the reward procured by obedient submission and incessant service. He makes the unsullied garment of his life our covering beauty; the glittering virtues of his character our ornaments and jewels; and the superhuman meekness of his death our boast and glory. He bequeaths us his manger, from which to learn how God came down to man; and his Cross to teach us how man may go up to God. All His thoughts, emotions, actions, utterances, miracles, and intercessions, were for us.
He trod the road of sorrow on our behalf, and hath made over to us as his heavenly legacy the full results of all the labours of his life. He is now as much ours as heretofore; and he blushes not to acknowledge himself "our Lord Jesus Christ," though he is the blessed and only Potentate, the King of kings, and Lord of lords. Christ everywhere and every way is our Christ, for ever and ever most richly to enjoy. O my soul, by the power of the Holy Spirit, call him this morning, "thy Redeemer."
Thank you for your support and continued prayers for these new believers and this ministry!
In His vineyard,
We Shall Worship the Lord!
By John Piper
Do you delight more and more in the majesty and glory of God? Does your heart incline to worship God more consistently and intelligently and earnestly and intensely today than it did five years ago?
Is your love for your brothers and sisters in Christ abounding more and more so that you use your gifts more and more effectively to strengthen their faith and stir them up to love and good works?
And do you feel a greater burden for the lost? Are your prayers for unbelieving relatives and friends more consistent and earnest? Are your efforts to give a reason for the hope that is in you more bold, less ashamed? Are you becoming a world Christian with a zeal for the final mission thrust of the church to reach the hidden peoples?
If you can answer yes, we are making progress as a church. If not, we are failing in those areas. But at least we have goal and a definite Biblical theology behind it.
But it is not new. Listen to the way another pastor and teacher describes the meaning of membership in the church:
Membership, therefore, involves a personal obligation to promote the objects of the body as expressed in the covenant.
These objects are three:
1. The social, united worship of God...
2. The perpetuation and diffusion of the gospel...
3. The sanctification of its own members...
The church, thus comprehensive in its scope, looks upward to God, outward upon the needs of a lost world, and inward to the processes of sanctification in the souls of its own members; the neglect of any one of these grand objects of its organization imperils its whole design.
This is our philosophy of ministry. The quote is from Hezekiah Harvey, who was born in England in 1821 (The Church, 1879, reprint 1982, pp.35-36.). There is nothing modern or trendy about the priorities of our church. They have been around for two thousand years. They are tried and true, and it shouldn't bother us at all that they are not new.
Saturday, June 12, 2010
By R.C. Sproul
I’m always puzzled when I see church billboards announcing a coming revival. They give the times and the dates when the church will be engaged in revival. But I wonder, how can anybody possibly schedule a revival? True revivals are provoked by the sovereign work of God through the stirring of His Holy Spirit in the hearts of people. They happen when the Holy Spirit comes into the valley of dry bones (Ezek. 37) and exerts His power to bring new life, a revivification of the spiritual life of the people of God.
This kind of thing cannot be manipulated by any human program. Historically, no one scheduled the Protestant Reformation. The Welsh revival was not on anyone’s agenda, nor was the American Great Awakening penciled into someone’s date book. These epic events in church history resulted from the sovereign work of God, who brought His power to bear on churches that had become virtually moribund.
But we have to understand the difference between revival and reformation. Revival, as the word suggests, means a renewing of life. When evangelism is a priority in the church, such outreach will often bring about revival. However, these revivals of spiritual life do not always result in reformation. Reformation indicates changing forms of church and society. Revivals grow into reformations when the impact of the gospel begins to change the structures of the culture. Revival can produce a multitude of new Christians, but these new Christians have to grow into maturity before they begin to make a significant impact on the surrounding culture.
Reformation can involve a change for the better. We must not be so naïve as to think that all change is necessarily good. Sometimes when we feel that we are in the doldrums or that progress has been stultified, we cry out for change, forgetting for the moment that change may be regressive rather than progressive. If I drink a vial of poison, it will change me, but not for the better. Nevertheless, change is often good.
In our day, we have seen the rise of what has been called the “New Calvinism,” which tends to focus primarily on the so-called five points of Calvinism. This movement within the church has attracted a great deal of attention, even in the secular media.
Yet it would be wise to not identify Calvinism exhaustively with those five points. Rather, the five points function as a pathway or a bridge to the entire structure of Reformed theology. Charles Spurgeon himself argued that Calvinism is merely a nickname for biblical theology. He and many other titans of the past understood that the essence of Reformed theology cannot be reduced to five particular points that arose centuries ago in Holland in response to controversy with the Arminians, who objected to five specific points of the system of doctrine found in historic Calvinism. For the purposes of this article, it might be helpful to look at both what Reformed theology is and is not.
Reformed theology is not a chaotic set of disconnected ideas. Rather, Reformed theology is systematic. The Bible, being the Word of God, reflects the coherence and unity of the God whose Word it is. To be sure, it would be a distortion to force a foreign system of thought upon Scripture, making Scripture conform to it as if it were some kind of procrustean bed. That is not the goal of sound systematic theology. Rather, true systematic theology seeks to understand the system of theology that is contained within the whole scope of sacred Scripture. It does not impose ideas upon the Bible; it listens to the ideas that are proclaimed by the Bible and understands them in a coherent way.
Reformed theology is not anthropocentric. That is to say, Reformed theology is not centered on human beings. The central focal point of Reformed theology is God, and the doctrine of God permeates the whole of Reformed thought. Thus, Reformed theology, by way of affirmation, can be called theocentric. Indeed, its understanding of the character of God is primary and determinant with respect to its understanding of all other doctrines. That is to say, its understanding of salvation has as its control factor — its heart — a particular understanding of God’s sovereign character.
Reformed theology is not anticatholic. This may seem strange since Reformed theology grew directly out of the Protestant movement against the teaching and activity of Roman Catholicism. But the term catholic refers to catholic Christianity, the essence of which may be found in the ecumenical creeds of the first thousand years of church history, particularly those of the early church councils, such as the Council of Nicea in the fourth century and the Council of Chalcedon in the fifth century. That is to say, those creeds contain common articles of faith shared by all denominations that embrace orthodox Christianity, doctrines such as the Trinity and the atonement of Christ. The doctrines affirmed by all Christians are at the heart and core of Calvinism. Calvinism does not depart on a search for a new theology and reject the common base of theology that the whole church shares.
Reformed theology is not Roman Catholic in its understanding of justification. This is simply to say that Reformed theology is evangelical in the historical sense of the word. In this regard, Reformed theology stands strongly and firmly with Martin Luther and the magisterial Reformers in their articulation of the doctrine of justification by faith alone, as well as the doctrine of sola Scriptura. Neither of these doctrines is explicitly declared in the five points of Calvinism; yet, in a sense, they become part of the foundation for the other characteristics of Reformed theology.
All this is to say that Reformed theology so far transcends the mere five points of Calvinism that it is an entire worldview. It is covenantal. It is sacramental. It is committed to transforming culture. It is subordinate to the operation of God the Holy Spirit, and it has a rich framework for understanding the entirety of the counsel of God revealed in the Bible.
So it should go without saying that the most important development that will bring about reformation is not simply the revival of Calvinism. What has to happen is the renewal of the understanding of the gospel itself. It is when the gospel is clearly proclaimed in all of its fullness that God exercises His redeeming power to bring about renewal in the church and in the world. It is in the gospel and nowhere else that God has given His power unto salvation.
If we want reformation, we have to start with ourselves. We have to start bringing the gospel itself out of darkness, so that the motto of every reformation becomes post tenebras lux — “after darkness, light.” Luther declared that every generation must declare freshly the gospel of the New Testament. He also said that anytime the gospel is clearly and boldly proclaimed, it will bring about conflict, and those of us who are inherently adverse to conflict will find it tempting to submerge the gospel, dilute the gospel, or obscure the gospel in order to avoid conflict. We, of course, are able to add offense to the gospel by our own ill-mannered attempts to proclaim it. But there is no way to remove the offense that is inherent to the gospel message, because it is a stumbling block, a scandal to a fallen world. It will inevitably bring conflict. If we want reformation, we must be prepared to endure such conflict to the glory of God.